CHAPTERS X, XIMissions to VisayasHaving now made known the triumphs secured in this present century in the great island of Luzon, it is right that we say something of the missions which the province maintains in the various islands which are called Visayas; and, in order that the reader may better understand the pious labors which are being endured in the conversion of the infidels therein to our holy faith, it will be very proper to say something about the customs of the said peoples, and of the places where they dwell, even though it be without enlarging much thereon. Commencing with the latter point, I relate how in two islands, called Zebu and Panay, there are some exceedingly dense woodlands, and mountain districts more rugged than can be described; for they are so impenetrable, and so thick with undergrowth, that it is impossible to make a step forward without the utmost toil, and even danger, especially for those who are ignorant of the path, such as it is—which the natives know, and by which they go down, when it suits them, to look for some things which they need. In the said mountains dwell a people who are called Mundos;38they have thesame characteristics of fierceness and barbarism as those of whom we have spoken in preceding missions, but they have besides this a peculiarity which renders them intractable, for they have among them some fearful wizards, who by conversing with the demon do things which cause terror, and who are able to render credible much of what is regarded as fabulous. [Here our author cites various writers to show how prevalent was witchcraft in the ancient times.]In this manner, then, instructed and misled by the demon, those barbarians do fearful things, especially to revenge themselves, to the continual terror of those about them. The natives say that these wizards, changed into crocodiles, follow them when in their canoes, and do not stop until they seize some person whom they hate; also that they change themselves into other animals, in order to commit other wicked acts—as likewise that, availing themselves of various enchantments, they commit horrible murders, with a thousand other diabolical acts which are attributed to them. For this reason, if any one having this reputation enters any village to settle there, or, when already resident there, some rumor arises that he may be such a person, they immediately summon him peremptorily to depart from the village within three days; and if he does not obey they burn his house, and even himself and his family, nor is it once onlythat they have killed such persons with their lances. I do not doubt that the vulgar herd invent much, but as little is it doubtful that there are many wizards, who do a thousand evil things.Among them a malady is apt to prevail which they callbungsol(which signifies “a sudden swoon”), which is apt to attack them as a result of swellings, as hard as a stone, which originate in their stomachs; this trouble is often caused by chills, which they experience from going barefoot in the water and in wet places, and is wont to cause them such pains that on occasion they will suddenly appear as if dead. At other times, this sickness is also caused by some magic of a sorcerer, which they callgavay, by which word they are accustomed to denote the witchcraft and the act of practicing it—in which they do not often make a mistake; for through their mouths, as well as through other conduits of the body, these sorcerers on occasion eject rice in the hull, and other things, which could not be done if they were not aided by something of the said magic. In order to cure the person bewitched in this manner, they endeavor to summon some other person who has the reputation of a sorcerer; and this person, performing various exercises of his powers, calls to the one who caused that sickness. If the sufferer does not improve, the sorcerer at once pretends that the first one must be very far away, and for this reason cannot hear him, but will return the next day; and by this means he keeps the people deceived, and eats and drinks at the cost of the poor sick man. It also sometimes happens that they are quickly cured, and therefore when they see these things they feel such fear that, when the sorcerer goes so far as to ask for anything, they immediatelygive it to him, fearing lest he may bewitch them—in the same way as occurs over here [in España] in some little villages, when those persons go through them whom they callloberos,39and others of that stripe.If on a journey they lose their way in some desert plain, they attribute this to thepatianacof whom we spoke before; and in order that they may be able to find the road they strip off their clothing, and with this they say that they succeed in doing so because this proceeding frightens the patianac, and he takes flight and does not mislead them. In order to discover and know who it is that has taken from them any missing article, they employ a diabolical device, which they practice with a sort of sieve, which they callbilao—an act in which one plainly recognizes that it proceeds from the demon; for by simply shaking the said sieve while they name various persons the [name of the] thief comes into their minds. They also summon theirmanes, or [spirits of the] dead, when they are assembled in the house where some person has died; and in order to see whether or not those spirits come they lay down a sort of fine mat, and, scattering over it ashes in order that the marks of feet may be printed thereon, often there may be seen the traces of footsteps, and with this they remain well content. It is true, however, that even over here [in Europa] such things were wont to be seen in olden times, as we read in various writings which describe the sacrifices which were offered to such departedspirits; and our father St. Augustine points out this, citing Marcus Varro, while it is individually explained by Tiraquellus and others ….As for the missions which the [Augustinian] province has in the Visayas Islands, the toil with which they have been and are being cultivated is inexpressible, and very little, if anything, has been published or known about them—partly because, as this work is carried on more remote from sight, it has been less likely to attract applause; and likewise because the religious, content that God, for love of whom they are employed therein, should be cognizant of their labors, care little for the rest, thus avoiding the subtle vainglory which, under pretext of the glory of God and the honor of the religious order, often deceitfully seeks praise for oneself ….Let the first mission, then, to become known to the public be that of Bugasson, in the mountains of the province of Panay, in order that it may be known how great has been the labor in the conversion of those infidels. In the year 1704, father Fray Thomás Sanchez, a son of this province of Castilla, when he had finished baptizing the Indians who lived on the plains in that region, was assigned by his obedience to the said mountains, with two other fathers, as his associates. They obeyed the orders of their superior, and, after having conquered various difficulties, with a thousand risks of their lives, and having endured a thousand hardships of hunger, want, the fatigues of the wretched roads, and other inclemencies of the weather, amid the terrors of death they were able to secure the baptism of a number of barbarians, enough to establish a foothold in that region and erect a church. They continued in their task, reaping considerablefruit, although in a short time, worn out by fatigues, the said father and one of his companions died. Others were sent in their places by the province, who were able to imitate the zeal of the first missionaries so closely that in the year 1733 they were able to form a village of the recent converts alone, on a most favorable site, of more than two thousand five hundred souls; and, our Lord continuing His favors, so great a number have been added to the flock of Christ, by means of the continual preaching and industry of the missionary religious, that in the original chart of the said village which was sent to his Majesty in the past year of 1760, it is shown to have, counting women, men, and children, six thousand and eighty-nine souls, who are now baptized and reclaimed to civilization.At the western side of the province of Panay, about twenty-five or thirty leguas out at sea, there are some little islets called the Cagayans; they are so low that they can hardly be seen, except when one is very near, and therefore when the Indians sailed thither they followed a star, by which they had marked the location of these islets. In them were many infidels, and even therein took refuge all the outlaws, and men who committed murders. There is no water in the said islands, but they contain so great an abundance of the palms called “cocoa” that, with the water of the said fruit, they do not feel the need of any other. [To go among these people was exceedingly dangerous, on account of their fierce natures; but it was accomplished (in 1703) by Fray Hypolito Casiano, who succeeded in winning their friendship and converting them to the Christian faith, so that in two years (as stated by the provincial Olarte,ante) hehad “baptized all the infidels there, and induced all the criminals who had resorted thither to repent of their deeds and reform their lives.” He continued these labors and these triumphs until his death, in 1726.]The third mission of the Visayas Islands is that of which the reverend father provincial Fray Vicente Ibarra gave a particular and exact account to the governor of the islands in the year 1738, when he had finished his visitation of the missions, having received an urgent request that he should make report of their condition and progress (for with all this strictness are affairs examined in Philipinas, since such is the command of his Majesty, whom may God preserve); and because the said father provincial, as being an eyewitness and well acquainted with the religious who began that mission, can speak with more accuracy, I will set down his very words, as follows: “The third mission which my province maintains is in the mountains of Bosoc in the province of Ogtong, on the further coast of the province of Panay. This mission was established in the year 1728, an entrance being made in the rugged region of those mountains by father Fray Felix de Zuñiga40—a religious of the most religious habits and the gentlest demeanor; and so zealous for souls that, without heeding the inclemencies of those wild mountains, he went about on foot, unshod, in sun and in rain, crossing almost by a miracle swollen andrapid rivers, and, despising danger, made his way into the most secluded places, in which there are many apostates and Carib41blacks, of which sort are all those who are in the mountains of these islands. Such power had his zeal and constancy that he gained no small number of souls, since from those who were converted he was able to form three small villages; but, while he was praying one day in the little house which he had made for his dwelling, some apostates killed him with their lances. At present the said mission is cared for, on account of the great deficiency of men that we experience, by two religious who are in the village of Bugasson.”[All these missions were still conducted, when Mozo wrote, and were saving many souls; but their work was greatly limited and hindered by the scarcity of workers. These missionaries displayed the same spirit of devotion, zeal for souls, and self-sacrifice as did the earlier ones, but “with this difference [in results], that our predecessors dealt with peoples who were gentler and more civilized, while those of the present time are handling people who are more fierce and barbarous; and for this reason their triumphs must be the more glorious, and their virtue and constancy most firmly grounded. Many other souls are caught for Heaven in these islands by those religious who serve in villages near the districts where there are infidels, of which there are many in the said islands. They penetrate further into the country when they are permitted to do so, and they lose no opportunity when those [infidels] go downto their villages to procure articles that they need, which occurs often; those [thus converted] amount to several hundred persons annually.”][Mozo here describes certain remedies for sickness which are used by the natives. Among these are the gall and fat of the python (calledsauaandbiting, in various dialects) and another similar species of serpent, which reach an enormous size in the forests of the interior. The gall is used both internally and externally by the natives, to cure chills and pains in the stomach—to which they are especially liable from going barefooted, and more or less naked, through mud and rain at all times; also for malignant fevers and any inflammation which causes them. Mozo relates how he had cured himself of a high fever, when the physicians had “sentenced him to death,” by the use of this remedy, and had on other occasions been relieved or cured by it; “consequently, I guard what I have of it like a precious jewel.” The fat of these serpents is equally efficient for swellings or pains in the muscles and sinews, especially those caused by chills and exposure to weather; also it relieves the pains of gout.][Those Indians used a small stone, resembling a nut, in order to facilitate childbirth; they said that it was found, although only in small quantities, in a mine somewhere; this stone, applied to the left thigh, would quickly relieve the most difficult case of parturition,42and afterward, applied again, would bringaway the placenta; but in both cases it must be removed as soon as the desired effect was accomplished, or else it would “cause even the bowels to be drawn out.” They also made use of a certain root, called in the Pampanga tonguesugapa,43to inflame their courage in battle; “he who eats it is made beside himself, and rendered so furious that while its effect lasts he cares not for dangers, nor even hesitates to rush into the midst of pikes and swords. On many occasions, therefore, when they go out to fight with any who are hostile to them they are wont to carry this root with them, and, by eating it at the time of the attack, they enter the battle like furious wild beasts, without turning back even when their force is cut to pieces; on the other hand, even when one of them is pierced from side to side with a lance, he will raise himself by that very lance in order to strike at him who had pierced him. Sometimes, also, when they wish to revenge themselves on some more powerful man, it occurs to them to eat the said root; and, with the fury which it arouses in them, they fling themselves upon him like rabid wolves, being carried away by that rage in the presence of the person whom they meet, whoever he may be. Therefore, on account of the pernicious effects which the said root causes, the Dutch have given peremptory orders in Batavia that any person who sees another, whoever he may be, in the said fury shall without fail shoot him or [otherwise] put him to death, in order that an end may be put to the fatal accidents which aredaily seen in that city, on account of the natives there being very prone to this barbarous proceeding. The Malanao and Joloan Moros are accustomed to use this plant much. They are also acquainted with other herbs the use of which is no less pernicious, although in another way than is the root above referred to. I have forgotten their names, but in those regions there are many who know them, and are even acquainted with those plants (would that it were not so!). It is true, indeed, that among those who are now living in a civilized manner and are grounded in the faith, hardly any abuse is found in this respect; and even, except very seldom, any one who is acquainted with those plants; but among some infidel tribes there is often much of this, as I could confirm by cases which occurred to me while I was among those people.” [Mozo here mentions certain herbs (unnamed) which produce a complete physical torpor in the person to whom they are administered, so that he can use neither voice nor limbs;44the natives are apt to avail themselves of this for purposes of robbery, but “they do not use it in order to abuse women, which is an especial providence of our Lord.” He relates an “amusing trick” played by the natives on another religious: this father had baptized some infants, on condition that they be surrendered to his care to be brought up as Christians; after a time, the parents came one night, and burned the above-mentioned herb under the house, thus producing its effect upon the inmates; “and in the sight of all, without any one having the power to move,they seized the infants and went away with them,” nor was the father ever able to find either the children or their parents.][The rest of Mozo’s work (pp. 152–234) is occupied with the relation of the Augustinian missions in China; at the end is a list of the baptisms solemnized by one missionary during the year 1760–61, giving the name, age, and residence of each; most of these persons are children, and one had been a priest of an idol.]
CHAPTERS X, XIMissions to VisayasHaving now made known the triumphs secured in this present century in the great island of Luzon, it is right that we say something of the missions which the province maintains in the various islands which are called Visayas; and, in order that the reader may better understand the pious labors which are being endured in the conversion of the infidels therein to our holy faith, it will be very proper to say something about the customs of the said peoples, and of the places where they dwell, even though it be without enlarging much thereon. Commencing with the latter point, I relate how in two islands, called Zebu and Panay, there are some exceedingly dense woodlands, and mountain districts more rugged than can be described; for they are so impenetrable, and so thick with undergrowth, that it is impossible to make a step forward without the utmost toil, and even danger, especially for those who are ignorant of the path, such as it is—which the natives know, and by which they go down, when it suits them, to look for some things which they need. In the said mountains dwell a people who are called Mundos;38they have thesame characteristics of fierceness and barbarism as those of whom we have spoken in preceding missions, but they have besides this a peculiarity which renders them intractable, for they have among them some fearful wizards, who by conversing with the demon do things which cause terror, and who are able to render credible much of what is regarded as fabulous. [Here our author cites various writers to show how prevalent was witchcraft in the ancient times.]In this manner, then, instructed and misled by the demon, those barbarians do fearful things, especially to revenge themselves, to the continual terror of those about them. The natives say that these wizards, changed into crocodiles, follow them when in their canoes, and do not stop until they seize some person whom they hate; also that they change themselves into other animals, in order to commit other wicked acts—as likewise that, availing themselves of various enchantments, they commit horrible murders, with a thousand other diabolical acts which are attributed to them. For this reason, if any one having this reputation enters any village to settle there, or, when already resident there, some rumor arises that he may be such a person, they immediately summon him peremptorily to depart from the village within three days; and if he does not obey they burn his house, and even himself and his family, nor is it once onlythat they have killed such persons with their lances. I do not doubt that the vulgar herd invent much, but as little is it doubtful that there are many wizards, who do a thousand evil things.Among them a malady is apt to prevail which they callbungsol(which signifies “a sudden swoon”), which is apt to attack them as a result of swellings, as hard as a stone, which originate in their stomachs; this trouble is often caused by chills, which they experience from going barefoot in the water and in wet places, and is wont to cause them such pains that on occasion they will suddenly appear as if dead. At other times, this sickness is also caused by some magic of a sorcerer, which they callgavay, by which word they are accustomed to denote the witchcraft and the act of practicing it—in which they do not often make a mistake; for through their mouths, as well as through other conduits of the body, these sorcerers on occasion eject rice in the hull, and other things, which could not be done if they were not aided by something of the said magic. In order to cure the person bewitched in this manner, they endeavor to summon some other person who has the reputation of a sorcerer; and this person, performing various exercises of his powers, calls to the one who caused that sickness. If the sufferer does not improve, the sorcerer at once pretends that the first one must be very far away, and for this reason cannot hear him, but will return the next day; and by this means he keeps the people deceived, and eats and drinks at the cost of the poor sick man. It also sometimes happens that they are quickly cured, and therefore when they see these things they feel such fear that, when the sorcerer goes so far as to ask for anything, they immediatelygive it to him, fearing lest he may bewitch them—in the same way as occurs over here [in España] in some little villages, when those persons go through them whom they callloberos,39and others of that stripe.If on a journey they lose their way in some desert plain, they attribute this to thepatianacof whom we spoke before; and in order that they may be able to find the road they strip off their clothing, and with this they say that they succeed in doing so because this proceeding frightens the patianac, and he takes flight and does not mislead them. In order to discover and know who it is that has taken from them any missing article, they employ a diabolical device, which they practice with a sort of sieve, which they callbilao—an act in which one plainly recognizes that it proceeds from the demon; for by simply shaking the said sieve while they name various persons the [name of the] thief comes into their minds. They also summon theirmanes, or [spirits of the] dead, when they are assembled in the house where some person has died; and in order to see whether or not those spirits come they lay down a sort of fine mat, and, scattering over it ashes in order that the marks of feet may be printed thereon, often there may be seen the traces of footsteps, and with this they remain well content. It is true, however, that even over here [in Europa] such things were wont to be seen in olden times, as we read in various writings which describe the sacrifices which were offered to such departedspirits; and our father St. Augustine points out this, citing Marcus Varro, while it is individually explained by Tiraquellus and others ….As for the missions which the [Augustinian] province has in the Visayas Islands, the toil with which they have been and are being cultivated is inexpressible, and very little, if anything, has been published or known about them—partly because, as this work is carried on more remote from sight, it has been less likely to attract applause; and likewise because the religious, content that God, for love of whom they are employed therein, should be cognizant of their labors, care little for the rest, thus avoiding the subtle vainglory which, under pretext of the glory of God and the honor of the religious order, often deceitfully seeks praise for oneself ….Let the first mission, then, to become known to the public be that of Bugasson, in the mountains of the province of Panay, in order that it may be known how great has been the labor in the conversion of those infidels. In the year 1704, father Fray Thomás Sanchez, a son of this province of Castilla, when he had finished baptizing the Indians who lived on the plains in that region, was assigned by his obedience to the said mountains, with two other fathers, as his associates. They obeyed the orders of their superior, and, after having conquered various difficulties, with a thousand risks of their lives, and having endured a thousand hardships of hunger, want, the fatigues of the wretched roads, and other inclemencies of the weather, amid the terrors of death they were able to secure the baptism of a number of barbarians, enough to establish a foothold in that region and erect a church. They continued in their task, reaping considerablefruit, although in a short time, worn out by fatigues, the said father and one of his companions died. Others were sent in their places by the province, who were able to imitate the zeal of the first missionaries so closely that in the year 1733 they were able to form a village of the recent converts alone, on a most favorable site, of more than two thousand five hundred souls; and, our Lord continuing His favors, so great a number have been added to the flock of Christ, by means of the continual preaching and industry of the missionary religious, that in the original chart of the said village which was sent to his Majesty in the past year of 1760, it is shown to have, counting women, men, and children, six thousand and eighty-nine souls, who are now baptized and reclaimed to civilization.At the western side of the province of Panay, about twenty-five or thirty leguas out at sea, there are some little islets called the Cagayans; they are so low that they can hardly be seen, except when one is very near, and therefore when the Indians sailed thither they followed a star, by which they had marked the location of these islets. In them were many infidels, and even therein took refuge all the outlaws, and men who committed murders. There is no water in the said islands, but they contain so great an abundance of the palms called “cocoa” that, with the water of the said fruit, they do not feel the need of any other. [To go among these people was exceedingly dangerous, on account of their fierce natures; but it was accomplished (in 1703) by Fray Hypolito Casiano, who succeeded in winning their friendship and converting them to the Christian faith, so that in two years (as stated by the provincial Olarte,ante) hehad “baptized all the infidels there, and induced all the criminals who had resorted thither to repent of their deeds and reform their lives.” He continued these labors and these triumphs until his death, in 1726.]The third mission of the Visayas Islands is that of which the reverend father provincial Fray Vicente Ibarra gave a particular and exact account to the governor of the islands in the year 1738, when he had finished his visitation of the missions, having received an urgent request that he should make report of their condition and progress (for with all this strictness are affairs examined in Philipinas, since such is the command of his Majesty, whom may God preserve); and because the said father provincial, as being an eyewitness and well acquainted with the religious who began that mission, can speak with more accuracy, I will set down his very words, as follows: “The third mission which my province maintains is in the mountains of Bosoc in the province of Ogtong, on the further coast of the province of Panay. This mission was established in the year 1728, an entrance being made in the rugged region of those mountains by father Fray Felix de Zuñiga40—a religious of the most religious habits and the gentlest demeanor; and so zealous for souls that, without heeding the inclemencies of those wild mountains, he went about on foot, unshod, in sun and in rain, crossing almost by a miracle swollen andrapid rivers, and, despising danger, made his way into the most secluded places, in which there are many apostates and Carib41blacks, of which sort are all those who are in the mountains of these islands. Such power had his zeal and constancy that he gained no small number of souls, since from those who were converted he was able to form three small villages; but, while he was praying one day in the little house which he had made for his dwelling, some apostates killed him with their lances. At present the said mission is cared for, on account of the great deficiency of men that we experience, by two religious who are in the village of Bugasson.”[All these missions were still conducted, when Mozo wrote, and were saving many souls; but their work was greatly limited and hindered by the scarcity of workers. These missionaries displayed the same spirit of devotion, zeal for souls, and self-sacrifice as did the earlier ones, but “with this difference [in results], that our predecessors dealt with peoples who were gentler and more civilized, while those of the present time are handling people who are more fierce and barbarous; and for this reason their triumphs must be the more glorious, and their virtue and constancy most firmly grounded. Many other souls are caught for Heaven in these islands by those religious who serve in villages near the districts where there are infidels, of which there are many in the said islands. They penetrate further into the country when they are permitted to do so, and they lose no opportunity when those [infidels] go downto their villages to procure articles that they need, which occurs often; those [thus converted] amount to several hundred persons annually.”][Mozo here describes certain remedies for sickness which are used by the natives. Among these are the gall and fat of the python (calledsauaandbiting, in various dialects) and another similar species of serpent, which reach an enormous size in the forests of the interior. The gall is used both internally and externally by the natives, to cure chills and pains in the stomach—to which they are especially liable from going barefooted, and more or less naked, through mud and rain at all times; also for malignant fevers and any inflammation which causes them. Mozo relates how he had cured himself of a high fever, when the physicians had “sentenced him to death,” by the use of this remedy, and had on other occasions been relieved or cured by it; “consequently, I guard what I have of it like a precious jewel.” The fat of these serpents is equally efficient for swellings or pains in the muscles and sinews, especially those caused by chills and exposure to weather; also it relieves the pains of gout.][Those Indians used a small stone, resembling a nut, in order to facilitate childbirth; they said that it was found, although only in small quantities, in a mine somewhere; this stone, applied to the left thigh, would quickly relieve the most difficult case of parturition,42and afterward, applied again, would bringaway the placenta; but in both cases it must be removed as soon as the desired effect was accomplished, or else it would “cause even the bowels to be drawn out.” They also made use of a certain root, called in the Pampanga tonguesugapa,43to inflame their courage in battle; “he who eats it is made beside himself, and rendered so furious that while its effect lasts he cares not for dangers, nor even hesitates to rush into the midst of pikes and swords. On many occasions, therefore, when they go out to fight with any who are hostile to them they are wont to carry this root with them, and, by eating it at the time of the attack, they enter the battle like furious wild beasts, without turning back even when their force is cut to pieces; on the other hand, even when one of them is pierced from side to side with a lance, he will raise himself by that very lance in order to strike at him who had pierced him. Sometimes, also, when they wish to revenge themselves on some more powerful man, it occurs to them to eat the said root; and, with the fury which it arouses in them, they fling themselves upon him like rabid wolves, being carried away by that rage in the presence of the person whom they meet, whoever he may be. Therefore, on account of the pernicious effects which the said root causes, the Dutch have given peremptory orders in Batavia that any person who sees another, whoever he may be, in the said fury shall without fail shoot him or [otherwise] put him to death, in order that an end may be put to the fatal accidents which aredaily seen in that city, on account of the natives there being very prone to this barbarous proceeding. The Malanao and Joloan Moros are accustomed to use this plant much. They are also acquainted with other herbs the use of which is no less pernicious, although in another way than is the root above referred to. I have forgotten their names, but in those regions there are many who know them, and are even acquainted with those plants (would that it were not so!). It is true, indeed, that among those who are now living in a civilized manner and are grounded in the faith, hardly any abuse is found in this respect; and even, except very seldom, any one who is acquainted with those plants; but among some infidel tribes there is often much of this, as I could confirm by cases which occurred to me while I was among those people.” [Mozo here mentions certain herbs (unnamed) which produce a complete physical torpor in the person to whom they are administered, so that he can use neither voice nor limbs;44the natives are apt to avail themselves of this for purposes of robbery, but “they do not use it in order to abuse women, which is an especial providence of our Lord.” He relates an “amusing trick” played by the natives on another religious: this father had baptized some infants, on condition that they be surrendered to his care to be brought up as Christians; after a time, the parents came one night, and burned the above-mentioned herb under the house, thus producing its effect upon the inmates; “and in the sight of all, without any one having the power to move,they seized the infants and went away with them,” nor was the father ever able to find either the children or their parents.][The rest of Mozo’s work (pp. 152–234) is occupied with the relation of the Augustinian missions in China; at the end is a list of the baptisms solemnized by one missionary during the year 1760–61, giving the name, age, and residence of each; most of these persons are children, and one had been a priest of an idol.]
CHAPTERS X, XIMissions to VisayasHaving now made known the triumphs secured in this present century in the great island of Luzon, it is right that we say something of the missions which the province maintains in the various islands which are called Visayas; and, in order that the reader may better understand the pious labors which are being endured in the conversion of the infidels therein to our holy faith, it will be very proper to say something about the customs of the said peoples, and of the places where they dwell, even though it be without enlarging much thereon. Commencing with the latter point, I relate how in two islands, called Zebu and Panay, there are some exceedingly dense woodlands, and mountain districts more rugged than can be described; for they are so impenetrable, and so thick with undergrowth, that it is impossible to make a step forward without the utmost toil, and even danger, especially for those who are ignorant of the path, such as it is—which the natives know, and by which they go down, when it suits them, to look for some things which they need. In the said mountains dwell a people who are called Mundos;38they have thesame characteristics of fierceness and barbarism as those of whom we have spoken in preceding missions, but they have besides this a peculiarity which renders them intractable, for they have among them some fearful wizards, who by conversing with the demon do things which cause terror, and who are able to render credible much of what is regarded as fabulous. [Here our author cites various writers to show how prevalent was witchcraft in the ancient times.]In this manner, then, instructed and misled by the demon, those barbarians do fearful things, especially to revenge themselves, to the continual terror of those about them. The natives say that these wizards, changed into crocodiles, follow them when in their canoes, and do not stop until they seize some person whom they hate; also that they change themselves into other animals, in order to commit other wicked acts—as likewise that, availing themselves of various enchantments, they commit horrible murders, with a thousand other diabolical acts which are attributed to them. For this reason, if any one having this reputation enters any village to settle there, or, when already resident there, some rumor arises that he may be such a person, they immediately summon him peremptorily to depart from the village within three days; and if he does not obey they burn his house, and even himself and his family, nor is it once onlythat they have killed such persons with their lances. I do not doubt that the vulgar herd invent much, but as little is it doubtful that there are many wizards, who do a thousand evil things.Among them a malady is apt to prevail which they callbungsol(which signifies “a sudden swoon”), which is apt to attack them as a result of swellings, as hard as a stone, which originate in their stomachs; this trouble is often caused by chills, which they experience from going barefoot in the water and in wet places, and is wont to cause them such pains that on occasion they will suddenly appear as if dead. At other times, this sickness is also caused by some magic of a sorcerer, which they callgavay, by which word they are accustomed to denote the witchcraft and the act of practicing it—in which they do not often make a mistake; for through their mouths, as well as through other conduits of the body, these sorcerers on occasion eject rice in the hull, and other things, which could not be done if they were not aided by something of the said magic. In order to cure the person bewitched in this manner, they endeavor to summon some other person who has the reputation of a sorcerer; and this person, performing various exercises of his powers, calls to the one who caused that sickness. If the sufferer does not improve, the sorcerer at once pretends that the first one must be very far away, and for this reason cannot hear him, but will return the next day; and by this means he keeps the people deceived, and eats and drinks at the cost of the poor sick man. It also sometimes happens that they are quickly cured, and therefore when they see these things they feel such fear that, when the sorcerer goes so far as to ask for anything, they immediatelygive it to him, fearing lest he may bewitch them—in the same way as occurs over here [in España] in some little villages, when those persons go through them whom they callloberos,39and others of that stripe.If on a journey they lose their way in some desert plain, they attribute this to thepatianacof whom we spoke before; and in order that they may be able to find the road they strip off their clothing, and with this they say that they succeed in doing so because this proceeding frightens the patianac, and he takes flight and does not mislead them. In order to discover and know who it is that has taken from them any missing article, they employ a diabolical device, which they practice with a sort of sieve, which they callbilao—an act in which one plainly recognizes that it proceeds from the demon; for by simply shaking the said sieve while they name various persons the [name of the] thief comes into their minds. They also summon theirmanes, or [spirits of the] dead, when they are assembled in the house where some person has died; and in order to see whether or not those spirits come they lay down a sort of fine mat, and, scattering over it ashes in order that the marks of feet may be printed thereon, often there may be seen the traces of footsteps, and with this they remain well content. It is true, however, that even over here [in Europa] such things were wont to be seen in olden times, as we read in various writings which describe the sacrifices which were offered to such departedspirits; and our father St. Augustine points out this, citing Marcus Varro, while it is individually explained by Tiraquellus and others ….As for the missions which the [Augustinian] province has in the Visayas Islands, the toil with which they have been and are being cultivated is inexpressible, and very little, if anything, has been published or known about them—partly because, as this work is carried on more remote from sight, it has been less likely to attract applause; and likewise because the religious, content that God, for love of whom they are employed therein, should be cognizant of their labors, care little for the rest, thus avoiding the subtle vainglory which, under pretext of the glory of God and the honor of the religious order, often deceitfully seeks praise for oneself ….Let the first mission, then, to become known to the public be that of Bugasson, in the mountains of the province of Panay, in order that it may be known how great has been the labor in the conversion of those infidels. In the year 1704, father Fray Thomás Sanchez, a son of this province of Castilla, when he had finished baptizing the Indians who lived on the plains in that region, was assigned by his obedience to the said mountains, with two other fathers, as his associates. They obeyed the orders of their superior, and, after having conquered various difficulties, with a thousand risks of their lives, and having endured a thousand hardships of hunger, want, the fatigues of the wretched roads, and other inclemencies of the weather, amid the terrors of death they were able to secure the baptism of a number of barbarians, enough to establish a foothold in that region and erect a church. They continued in their task, reaping considerablefruit, although in a short time, worn out by fatigues, the said father and one of his companions died. Others were sent in their places by the province, who were able to imitate the zeal of the first missionaries so closely that in the year 1733 they were able to form a village of the recent converts alone, on a most favorable site, of more than two thousand five hundred souls; and, our Lord continuing His favors, so great a number have been added to the flock of Christ, by means of the continual preaching and industry of the missionary religious, that in the original chart of the said village which was sent to his Majesty in the past year of 1760, it is shown to have, counting women, men, and children, six thousand and eighty-nine souls, who are now baptized and reclaimed to civilization.At the western side of the province of Panay, about twenty-five or thirty leguas out at sea, there are some little islets called the Cagayans; they are so low that they can hardly be seen, except when one is very near, and therefore when the Indians sailed thither they followed a star, by which they had marked the location of these islets. In them were many infidels, and even therein took refuge all the outlaws, and men who committed murders. There is no water in the said islands, but they contain so great an abundance of the palms called “cocoa” that, with the water of the said fruit, they do not feel the need of any other. [To go among these people was exceedingly dangerous, on account of their fierce natures; but it was accomplished (in 1703) by Fray Hypolito Casiano, who succeeded in winning their friendship and converting them to the Christian faith, so that in two years (as stated by the provincial Olarte,ante) hehad “baptized all the infidels there, and induced all the criminals who had resorted thither to repent of their deeds and reform their lives.” He continued these labors and these triumphs until his death, in 1726.]The third mission of the Visayas Islands is that of which the reverend father provincial Fray Vicente Ibarra gave a particular and exact account to the governor of the islands in the year 1738, when he had finished his visitation of the missions, having received an urgent request that he should make report of their condition and progress (for with all this strictness are affairs examined in Philipinas, since such is the command of his Majesty, whom may God preserve); and because the said father provincial, as being an eyewitness and well acquainted with the religious who began that mission, can speak with more accuracy, I will set down his very words, as follows: “The third mission which my province maintains is in the mountains of Bosoc in the province of Ogtong, on the further coast of the province of Panay. This mission was established in the year 1728, an entrance being made in the rugged region of those mountains by father Fray Felix de Zuñiga40—a religious of the most religious habits and the gentlest demeanor; and so zealous for souls that, without heeding the inclemencies of those wild mountains, he went about on foot, unshod, in sun and in rain, crossing almost by a miracle swollen andrapid rivers, and, despising danger, made his way into the most secluded places, in which there are many apostates and Carib41blacks, of which sort are all those who are in the mountains of these islands. Such power had his zeal and constancy that he gained no small number of souls, since from those who were converted he was able to form three small villages; but, while he was praying one day in the little house which he had made for his dwelling, some apostates killed him with their lances. At present the said mission is cared for, on account of the great deficiency of men that we experience, by two religious who are in the village of Bugasson.”[All these missions were still conducted, when Mozo wrote, and were saving many souls; but their work was greatly limited and hindered by the scarcity of workers. These missionaries displayed the same spirit of devotion, zeal for souls, and self-sacrifice as did the earlier ones, but “with this difference [in results], that our predecessors dealt with peoples who were gentler and more civilized, while those of the present time are handling people who are more fierce and barbarous; and for this reason their triumphs must be the more glorious, and their virtue and constancy most firmly grounded. Many other souls are caught for Heaven in these islands by those religious who serve in villages near the districts where there are infidels, of which there are many in the said islands. They penetrate further into the country when they are permitted to do so, and they lose no opportunity when those [infidels] go downto their villages to procure articles that they need, which occurs often; those [thus converted] amount to several hundred persons annually.”][Mozo here describes certain remedies for sickness which are used by the natives. Among these are the gall and fat of the python (calledsauaandbiting, in various dialects) and another similar species of serpent, which reach an enormous size in the forests of the interior. The gall is used both internally and externally by the natives, to cure chills and pains in the stomach—to which they are especially liable from going barefooted, and more or less naked, through mud and rain at all times; also for malignant fevers and any inflammation which causes them. Mozo relates how he had cured himself of a high fever, when the physicians had “sentenced him to death,” by the use of this remedy, and had on other occasions been relieved or cured by it; “consequently, I guard what I have of it like a precious jewel.” The fat of these serpents is equally efficient for swellings or pains in the muscles and sinews, especially those caused by chills and exposure to weather; also it relieves the pains of gout.][Those Indians used a small stone, resembling a nut, in order to facilitate childbirth; they said that it was found, although only in small quantities, in a mine somewhere; this stone, applied to the left thigh, would quickly relieve the most difficult case of parturition,42and afterward, applied again, would bringaway the placenta; but in both cases it must be removed as soon as the desired effect was accomplished, or else it would “cause even the bowels to be drawn out.” They also made use of a certain root, called in the Pampanga tonguesugapa,43to inflame their courage in battle; “he who eats it is made beside himself, and rendered so furious that while its effect lasts he cares not for dangers, nor even hesitates to rush into the midst of pikes and swords. On many occasions, therefore, when they go out to fight with any who are hostile to them they are wont to carry this root with them, and, by eating it at the time of the attack, they enter the battle like furious wild beasts, without turning back even when their force is cut to pieces; on the other hand, even when one of them is pierced from side to side with a lance, he will raise himself by that very lance in order to strike at him who had pierced him. Sometimes, also, when they wish to revenge themselves on some more powerful man, it occurs to them to eat the said root; and, with the fury which it arouses in them, they fling themselves upon him like rabid wolves, being carried away by that rage in the presence of the person whom they meet, whoever he may be. Therefore, on account of the pernicious effects which the said root causes, the Dutch have given peremptory orders in Batavia that any person who sees another, whoever he may be, in the said fury shall without fail shoot him or [otherwise] put him to death, in order that an end may be put to the fatal accidents which aredaily seen in that city, on account of the natives there being very prone to this barbarous proceeding. The Malanao and Joloan Moros are accustomed to use this plant much. They are also acquainted with other herbs the use of which is no less pernicious, although in another way than is the root above referred to. I have forgotten their names, but in those regions there are many who know them, and are even acquainted with those plants (would that it were not so!). It is true, indeed, that among those who are now living in a civilized manner and are grounded in the faith, hardly any abuse is found in this respect; and even, except very seldom, any one who is acquainted with those plants; but among some infidel tribes there is often much of this, as I could confirm by cases which occurred to me while I was among those people.” [Mozo here mentions certain herbs (unnamed) which produce a complete physical torpor in the person to whom they are administered, so that he can use neither voice nor limbs;44the natives are apt to avail themselves of this for purposes of robbery, but “they do not use it in order to abuse women, which is an especial providence of our Lord.” He relates an “amusing trick” played by the natives on another religious: this father had baptized some infants, on condition that they be surrendered to his care to be brought up as Christians; after a time, the parents came one night, and burned the above-mentioned herb under the house, thus producing its effect upon the inmates; “and in the sight of all, without any one having the power to move,they seized the infants and went away with them,” nor was the father ever able to find either the children or their parents.][The rest of Mozo’s work (pp. 152–234) is occupied with the relation of the Augustinian missions in China; at the end is a list of the baptisms solemnized by one missionary during the year 1760–61, giving the name, age, and residence of each; most of these persons are children, and one had been a priest of an idol.]
CHAPTERS X, XIMissions to VisayasHaving now made known the triumphs secured in this present century in the great island of Luzon, it is right that we say something of the missions which the province maintains in the various islands which are called Visayas; and, in order that the reader may better understand the pious labors which are being endured in the conversion of the infidels therein to our holy faith, it will be very proper to say something about the customs of the said peoples, and of the places where they dwell, even though it be without enlarging much thereon. Commencing with the latter point, I relate how in two islands, called Zebu and Panay, there are some exceedingly dense woodlands, and mountain districts more rugged than can be described; for they are so impenetrable, and so thick with undergrowth, that it is impossible to make a step forward without the utmost toil, and even danger, especially for those who are ignorant of the path, such as it is—which the natives know, and by which they go down, when it suits them, to look for some things which they need. In the said mountains dwell a people who are called Mundos;38they have thesame characteristics of fierceness and barbarism as those of whom we have spoken in preceding missions, but they have besides this a peculiarity which renders them intractable, for they have among them some fearful wizards, who by conversing with the demon do things which cause terror, and who are able to render credible much of what is regarded as fabulous. [Here our author cites various writers to show how prevalent was witchcraft in the ancient times.]In this manner, then, instructed and misled by the demon, those barbarians do fearful things, especially to revenge themselves, to the continual terror of those about them. The natives say that these wizards, changed into crocodiles, follow them when in their canoes, and do not stop until they seize some person whom they hate; also that they change themselves into other animals, in order to commit other wicked acts—as likewise that, availing themselves of various enchantments, they commit horrible murders, with a thousand other diabolical acts which are attributed to them. For this reason, if any one having this reputation enters any village to settle there, or, when already resident there, some rumor arises that he may be such a person, they immediately summon him peremptorily to depart from the village within three days; and if he does not obey they burn his house, and even himself and his family, nor is it once onlythat they have killed such persons with their lances. I do not doubt that the vulgar herd invent much, but as little is it doubtful that there are many wizards, who do a thousand evil things.Among them a malady is apt to prevail which they callbungsol(which signifies “a sudden swoon”), which is apt to attack them as a result of swellings, as hard as a stone, which originate in their stomachs; this trouble is often caused by chills, which they experience from going barefoot in the water and in wet places, and is wont to cause them such pains that on occasion they will suddenly appear as if dead. At other times, this sickness is also caused by some magic of a sorcerer, which they callgavay, by which word they are accustomed to denote the witchcraft and the act of practicing it—in which they do not often make a mistake; for through their mouths, as well as through other conduits of the body, these sorcerers on occasion eject rice in the hull, and other things, which could not be done if they were not aided by something of the said magic. In order to cure the person bewitched in this manner, they endeavor to summon some other person who has the reputation of a sorcerer; and this person, performing various exercises of his powers, calls to the one who caused that sickness. If the sufferer does not improve, the sorcerer at once pretends that the first one must be very far away, and for this reason cannot hear him, but will return the next day; and by this means he keeps the people deceived, and eats and drinks at the cost of the poor sick man. It also sometimes happens that they are quickly cured, and therefore when they see these things they feel such fear that, when the sorcerer goes so far as to ask for anything, they immediatelygive it to him, fearing lest he may bewitch them—in the same way as occurs over here [in España] in some little villages, when those persons go through them whom they callloberos,39and others of that stripe.If on a journey they lose their way in some desert plain, they attribute this to thepatianacof whom we spoke before; and in order that they may be able to find the road they strip off their clothing, and with this they say that they succeed in doing so because this proceeding frightens the patianac, and he takes flight and does not mislead them. In order to discover and know who it is that has taken from them any missing article, they employ a diabolical device, which they practice with a sort of sieve, which they callbilao—an act in which one plainly recognizes that it proceeds from the demon; for by simply shaking the said sieve while they name various persons the [name of the] thief comes into their minds. They also summon theirmanes, or [spirits of the] dead, when they are assembled in the house where some person has died; and in order to see whether or not those spirits come they lay down a sort of fine mat, and, scattering over it ashes in order that the marks of feet may be printed thereon, often there may be seen the traces of footsteps, and with this they remain well content. It is true, however, that even over here [in Europa] such things were wont to be seen in olden times, as we read in various writings which describe the sacrifices which were offered to such departedspirits; and our father St. Augustine points out this, citing Marcus Varro, while it is individually explained by Tiraquellus and others ….As for the missions which the [Augustinian] province has in the Visayas Islands, the toil with which they have been and are being cultivated is inexpressible, and very little, if anything, has been published or known about them—partly because, as this work is carried on more remote from sight, it has been less likely to attract applause; and likewise because the religious, content that God, for love of whom they are employed therein, should be cognizant of their labors, care little for the rest, thus avoiding the subtle vainglory which, under pretext of the glory of God and the honor of the religious order, often deceitfully seeks praise for oneself ….Let the first mission, then, to become known to the public be that of Bugasson, in the mountains of the province of Panay, in order that it may be known how great has been the labor in the conversion of those infidels. In the year 1704, father Fray Thomás Sanchez, a son of this province of Castilla, when he had finished baptizing the Indians who lived on the plains in that region, was assigned by his obedience to the said mountains, with two other fathers, as his associates. They obeyed the orders of their superior, and, after having conquered various difficulties, with a thousand risks of their lives, and having endured a thousand hardships of hunger, want, the fatigues of the wretched roads, and other inclemencies of the weather, amid the terrors of death they were able to secure the baptism of a number of barbarians, enough to establish a foothold in that region and erect a church. They continued in their task, reaping considerablefruit, although in a short time, worn out by fatigues, the said father and one of his companions died. Others were sent in their places by the province, who were able to imitate the zeal of the first missionaries so closely that in the year 1733 they were able to form a village of the recent converts alone, on a most favorable site, of more than two thousand five hundred souls; and, our Lord continuing His favors, so great a number have been added to the flock of Christ, by means of the continual preaching and industry of the missionary religious, that in the original chart of the said village which was sent to his Majesty in the past year of 1760, it is shown to have, counting women, men, and children, six thousand and eighty-nine souls, who are now baptized and reclaimed to civilization.At the western side of the province of Panay, about twenty-five or thirty leguas out at sea, there are some little islets called the Cagayans; they are so low that they can hardly be seen, except when one is very near, and therefore when the Indians sailed thither they followed a star, by which they had marked the location of these islets. In them were many infidels, and even therein took refuge all the outlaws, and men who committed murders. There is no water in the said islands, but they contain so great an abundance of the palms called “cocoa” that, with the water of the said fruit, they do not feel the need of any other. [To go among these people was exceedingly dangerous, on account of their fierce natures; but it was accomplished (in 1703) by Fray Hypolito Casiano, who succeeded in winning their friendship and converting them to the Christian faith, so that in two years (as stated by the provincial Olarte,ante) hehad “baptized all the infidels there, and induced all the criminals who had resorted thither to repent of their deeds and reform their lives.” He continued these labors and these triumphs until his death, in 1726.]The third mission of the Visayas Islands is that of which the reverend father provincial Fray Vicente Ibarra gave a particular and exact account to the governor of the islands in the year 1738, when he had finished his visitation of the missions, having received an urgent request that he should make report of their condition and progress (for with all this strictness are affairs examined in Philipinas, since such is the command of his Majesty, whom may God preserve); and because the said father provincial, as being an eyewitness and well acquainted with the religious who began that mission, can speak with more accuracy, I will set down his very words, as follows: “The third mission which my province maintains is in the mountains of Bosoc in the province of Ogtong, on the further coast of the province of Panay. This mission was established in the year 1728, an entrance being made in the rugged region of those mountains by father Fray Felix de Zuñiga40—a religious of the most religious habits and the gentlest demeanor; and so zealous for souls that, without heeding the inclemencies of those wild mountains, he went about on foot, unshod, in sun and in rain, crossing almost by a miracle swollen andrapid rivers, and, despising danger, made his way into the most secluded places, in which there are many apostates and Carib41blacks, of which sort are all those who are in the mountains of these islands. Such power had his zeal and constancy that he gained no small number of souls, since from those who were converted he was able to form three small villages; but, while he was praying one day in the little house which he had made for his dwelling, some apostates killed him with their lances. At present the said mission is cared for, on account of the great deficiency of men that we experience, by two religious who are in the village of Bugasson.”[All these missions were still conducted, when Mozo wrote, and were saving many souls; but their work was greatly limited and hindered by the scarcity of workers. These missionaries displayed the same spirit of devotion, zeal for souls, and self-sacrifice as did the earlier ones, but “with this difference [in results], that our predecessors dealt with peoples who were gentler and more civilized, while those of the present time are handling people who are more fierce and barbarous; and for this reason their triumphs must be the more glorious, and their virtue and constancy most firmly grounded. Many other souls are caught for Heaven in these islands by those religious who serve in villages near the districts where there are infidels, of which there are many in the said islands. They penetrate further into the country when they are permitted to do so, and they lose no opportunity when those [infidels] go downto their villages to procure articles that they need, which occurs often; those [thus converted] amount to several hundred persons annually.”][Mozo here describes certain remedies for sickness which are used by the natives. Among these are the gall and fat of the python (calledsauaandbiting, in various dialects) and another similar species of serpent, which reach an enormous size in the forests of the interior. The gall is used both internally and externally by the natives, to cure chills and pains in the stomach—to which they are especially liable from going barefooted, and more or less naked, through mud and rain at all times; also for malignant fevers and any inflammation which causes them. Mozo relates how he had cured himself of a high fever, when the physicians had “sentenced him to death,” by the use of this remedy, and had on other occasions been relieved or cured by it; “consequently, I guard what I have of it like a precious jewel.” The fat of these serpents is equally efficient for swellings or pains in the muscles and sinews, especially those caused by chills and exposure to weather; also it relieves the pains of gout.][Those Indians used a small stone, resembling a nut, in order to facilitate childbirth; they said that it was found, although only in small quantities, in a mine somewhere; this stone, applied to the left thigh, would quickly relieve the most difficult case of parturition,42and afterward, applied again, would bringaway the placenta; but in both cases it must be removed as soon as the desired effect was accomplished, or else it would “cause even the bowels to be drawn out.” They also made use of a certain root, called in the Pampanga tonguesugapa,43to inflame their courage in battle; “he who eats it is made beside himself, and rendered so furious that while its effect lasts he cares not for dangers, nor even hesitates to rush into the midst of pikes and swords. On many occasions, therefore, when they go out to fight with any who are hostile to them they are wont to carry this root with them, and, by eating it at the time of the attack, they enter the battle like furious wild beasts, without turning back even when their force is cut to pieces; on the other hand, even when one of them is pierced from side to side with a lance, he will raise himself by that very lance in order to strike at him who had pierced him. Sometimes, also, when they wish to revenge themselves on some more powerful man, it occurs to them to eat the said root; and, with the fury which it arouses in them, they fling themselves upon him like rabid wolves, being carried away by that rage in the presence of the person whom they meet, whoever he may be. Therefore, on account of the pernicious effects which the said root causes, the Dutch have given peremptory orders in Batavia that any person who sees another, whoever he may be, in the said fury shall without fail shoot him or [otherwise] put him to death, in order that an end may be put to the fatal accidents which aredaily seen in that city, on account of the natives there being very prone to this barbarous proceeding. The Malanao and Joloan Moros are accustomed to use this plant much. They are also acquainted with other herbs the use of which is no less pernicious, although in another way than is the root above referred to. I have forgotten their names, but in those regions there are many who know them, and are even acquainted with those plants (would that it were not so!). It is true, indeed, that among those who are now living in a civilized manner and are grounded in the faith, hardly any abuse is found in this respect; and even, except very seldom, any one who is acquainted with those plants; but among some infidel tribes there is often much of this, as I could confirm by cases which occurred to me while I was among those people.” [Mozo here mentions certain herbs (unnamed) which produce a complete physical torpor in the person to whom they are administered, so that he can use neither voice nor limbs;44the natives are apt to avail themselves of this for purposes of robbery, but “they do not use it in order to abuse women, which is an especial providence of our Lord.” He relates an “amusing trick” played by the natives on another religious: this father had baptized some infants, on condition that they be surrendered to his care to be brought up as Christians; after a time, the parents came one night, and burned the above-mentioned herb under the house, thus producing its effect upon the inmates; “and in the sight of all, without any one having the power to move,they seized the infants and went away with them,” nor was the father ever able to find either the children or their parents.][The rest of Mozo’s work (pp. 152–234) is occupied with the relation of the Augustinian missions in China; at the end is a list of the baptisms solemnized by one missionary during the year 1760–61, giving the name, age, and residence of each; most of these persons are children, and one had been a priest of an idol.]
CHAPTERS X, XIMissions to VisayasHaving now made known the triumphs secured in this present century in the great island of Luzon, it is right that we say something of the missions which the province maintains in the various islands which are called Visayas; and, in order that the reader may better understand the pious labors which are being endured in the conversion of the infidels therein to our holy faith, it will be very proper to say something about the customs of the said peoples, and of the places where they dwell, even though it be without enlarging much thereon. Commencing with the latter point, I relate how in two islands, called Zebu and Panay, there are some exceedingly dense woodlands, and mountain districts more rugged than can be described; for they are so impenetrable, and so thick with undergrowth, that it is impossible to make a step forward without the utmost toil, and even danger, especially for those who are ignorant of the path, such as it is—which the natives know, and by which they go down, when it suits them, to look for some things which they need. In the said mountains dwell a people who are called Mundos;38they have thesame characteristics of fierceness and barbarism as those of whom we have spoken in preceding missions, but they have besides this a peculiarity which renders them intractable, for they have among them some fearful wizards, who by conversing with the demon do things which cause terror, and who are able to render credible much of what is regarded as fabulous. [Here our author cites various writers to show how prevalent was witchcraft in the ancient times.]In this manner, then, instructed and misled by the demon, those barbarians do fearful things, especially to revenge themselves, to the continual terror of those about them. The natives say that these wizards, changed into crocodiles, follow them when in their canoes, and do not stop until they seize some person whom they hate; also that they change themselves into other animals, in order to commit other wicked acts—as likewise that, availing themselves of various enchantments, they commit horrible murders, with a thousand other diabolical acts which are attributed to them. For this reason, if any one having this reputation enters any village to settle there, or, when already resident there, some rumor arises that he may be such a person, they immediately summon him peremptorily to depart from the village within three days; and if he does not obey they burn his house, and even himself and his family, nor is it once onlythat they have killed such persons with their lances. I do not doubt that the vulgar herd invent much, but as little is it doubtful that there are many wizards, who do a thousand evil things.Among them a malady is apt to prevail which they callbungsol(which signifies “a sudden swoon”), which is apt to attack them as a result of swellings, as hard as a stone, which originate in their stomachs; this trouble is often caused by chills, which they experience from going barefoot in the water and in wet places, and is wont to cause them such pains that on occasion they will suddenly appear as if dead. At other times, this sickness is also caused by some magic of a sorcerer, which they callgavay, by which word they are accustomed to denote the witchcraft and the act of practicing it—in which they do not often make a mistake; for through their mouths, as well as through other conduits of the body, these sorcerers on occasion eject rice in the hull, and other things, which could not be done if they were not aided by something of the said magic. In order to cure the person bewitched in this manner, they endeavor to summon some other person who has the reputation of a sorcerer; and this person, performing various exercises of his powers, calls to the one who caused that sickness. If the sufferer does not improve, the sorcerer at once pretends that the first one must be very far away, and for this reason cannot hear him, but will return the next day; and by this means he keeps the people deceived, and eats and drinks at the cost of the poor sick man. It also sometimes happens that they are quickly cured, and therefore when they see these things they feel such fear that, when the sorcerer goes so far as to ask for anything, they immediatelygive it to him, fearing lest he may bewitch them—in the same way as occurs over here [in España] in some little villages, when those persons go through them whom they callloberos,39and others of that stripe.If on a journey they lose their way in some desert plain, they attribute this to thepatianacof whom we spoke before; and in order that they may be able to find the road they strip off their clothing, and with this they say that they succeed in doing so because this proceeding frightens the patianac, and he takes flight and does not mislead them. In order to discover and know who it is that has taken from them any missing article, they employ a diabolical device, which they practice with a sort of sieve, which they callbilao—an act in which one plainly recognizes that it proceeds from the demon; for by simply shaking the said sieve while they name various persons the [name of the] thief comes into their minds. They also summon theirmanes, or [spirits of the] dead, when they are assembled in the house where some person has died; and in order to see whether or not those spirits come they lay down a sort of fine mat, and, scattering over it ashes in order that the marks of feet may be printed thereon, often there may be seen the traces of footsteps, and with this they remain well content. It is true, however, that even over here [in Europa] such things were wont to be seen in olden times, as we read in various writings which describe the sacrifices which were offered to such departedspirits; and our father St. Augustine points out this, citing Marcus Varro, while it is individually explained by Tiraquellus and others ….As for the missions which the [Augustinian] province has in the Visayas Islands, the toil with which they have been and are being cultivated is inexpressible, and very little, if anything, has been published or known about them—partly because, as this work is carried on more remote from sight, it has been less likely to attract applause; and likewise because the religious, content that God, for love of whom they are employed therein, should be cognizant of their labors, care little for the rest, thus avoiding the subtle vainglory which, under pretext of the glory of God and the honor of the religious order, often deceitfully seeks praise for oneself ….Let the first mission, then, to become known to the public be that of Bugasson, in the mountains of the province of Panay, in order that it may be known how great has been the labor in the conversion of those infidels. In the year 1704, father Fray Thomás Sanchez, a son of this province of Castilla, when he had finished baptizing the Indians who lived on the plains in that region, was assigned by his obedience to the said mountains, with two other fathers, as his associates. They obeyed the orders of their superior, and, after having conquered various difficulties, with a thousand risks of their lives, and having endured a thousand hardships of hunger, want, the fatigues of the wretched roads, and other inclemencies of the weather, amid the terrors of death they were able to secure the baptism of a number of barbarians, enough to establish a foothold in that region and erect a church. They continued in their task, reaping considerablefruit, although in a short time, worn out by fatigues, the said father and one of his companions died. Others were sent in their places by the province, who were able to imitate the zeal of the first missionaries so closely that in the year 1733 they were able to form a village of the recent converts alone, on a most favorable site, of more than two thousand five hundred souls; and, our Lord continuing His favors, so great a number have been added to the flock of Christ, by means of the continual preaching and industry of the missionary religious, that in the original chart of the said village which was sent to his Majesty in the past year of 1760, it is shown to have, counting women, men, and children, six thousand and eighty-nine souls, who are now baptized and reclaimed to civilization.At the western side of the province of Panay, about twenty-five or thirty leguas out at sea, there are some little islets called the Cagayans; they are so low that they can hardly be seen, except when one is very near, and therefore when the Indians sailed thither they followed a star, by which they had marked the location of these islets. In them were many infidels, and even therein took refuge all the outlaws, and men who committed murders. There is no water in the said islands, but they contain so great an abundance of the palms called “cocoa” that, with the water of the said fruit, they do not feel the need of any other. [To go among these people was exceedingly dangerous, on account of their fierce natures; but it was accomplished (in 1703) by Fray Hypolito Casiano, who succeeded in winning their friendship and converting them to the Christian faith, so that in two years (as stated by the provincial Olarte,ante) hehad “baptized all the infidels there, and induced all the criminals who had resorted thither to repent of their deeds and reform their lives.” He continued these labors and these triumphs until his death, in 1726.]The third mission of the Visayas Islands is that of which the reverend father provincial Fray Vicente Ibarra gave a particular and exact account to the governor of the islands in the year 1738, when he had finished his visitation of the missions, having received an urgent request that he should make report of their condition and progress (for with all this strictness are affairs examined in Philipinas, since such is the command of his Majesty, whom may God preserve); and because the said father provincial, as being an eyewitness and well acquainted with the religious who began that mission, can speak with more accuracy, I will set down his very words, as follows: “The third mission which my province maintains is in the mountains of Bosoc in the province of Ogtong, on the further coast of the province of Panay. This mission was established in the year 1728, an entrance being made in the rugged region of those mountains by father Fray Felix de Zuñiga40—a religious of the most religious habits and the gentlest demeanor; and so zealous for souls that, without heeding the inclemencies of those wild mountains, he went about on foot, unshod, in sun and in rain, crossing almost by a miracle swollen andrapid rivers, and, despising danger, made his way into the most secluded places, in which there are many apostates and Carib41blacks, of which sort are all those who are in the mountains of these islands. Such power had his zeal and constancy that he gained no small number of souls, since from those who were converted he was able to form three small villages; but, while he was praying one day in the little house which he had made for his dwelling, some apostates killed him with their lances. At present the said mission is cared for, on account of the great deficiency of men that we experience, by two religious who are in the village of Bugasson.”[All these missions were still conducted, when Mozo wrote, and were saving many souls; but their work was greatly limited and hindered by the scarcity of workers. These missionaries displayed the same spirit of devotion, zeal for souls, and self-sacrifice as did the earlier ones, but “with this difference [in results], that our predecessors dealt with peoples who were gentler and more civilized, while those of the present time are handling people who are more fierce and barbarous; and for this reason their triumphs must be the more glorious, and their virtue and constancy most firmly grounded. Many other souls are caught for Heaven in these islands by those religious who serve in villages near the districts where there are infidels, of which there are many in the said islands. They penetrate further into the country when they are permitted to do so, and they lose no opportunity when those [infidels] go downto their villages to procure articles that they need, which occurs often; those [thus converted] amount to several hundred persons annually.”][Mozo here describes certain remedies for sickness which are used by the natives. Among these are the gall and fat of the python (calledsauaandbiting, in various dialects) and another similar species of serpent, which reach an enormous size in the forests of the interior. The gall is used both internally and externally by the natives, to cure chills and pains in the stomach—to which they are especially liable from going barefooted, and more or less naked, through mud and rain at all times; also for malignant fevers and any inflammation which causes them. Mozo relates how he had cured himself of a high fever, when the physicians had “sentenced him to death,” by the use of this remedy, and had on other occasions been relieved or cured by it; “consequently, I guard what I have of it like a precious jewel.” The fat of these serpents is equally efficient for swellings or pains in the muscles and sinews, especially those caused by chills and exposure to weather; also it relieves the pains of gout.][Those Indians used a small stone, resembling a nut, in order to facilitate childbirth; they said that it was found, although only in small quantities, in a mine somewhere; this stone, applied to the left thigh, would quickly relieve the most difficult case of parturition,42and afterward, applied again, would bringaway the placenta; but in both cases it must be removed as soon as the desired effect was accomplished, or else it would “cause even the bowels to be drawn out.” They also made use of a certain root, called in the Pampanga tonguesugapa,43to inflame their courage in battle; “he who eats it is made beside himself, and rendered so furious that while its effect lasts he cares not for dangers, nor even hesitates to rush into the midst of pikes and swords. On many occasions, therefore, when they go out to fight with any who are hostile to them they are wont to carry this root with them, and, by eating it at the time of the attack, they enter the battle like furious wild beasts, without turning back even when their force is cut to pieces; on the other hand, even when one of them is pierced from side to side with a lance, he will raise himself by that very lance in order to strike at him who had pierced him. Sometimes, also, when they wish to revenge themselves on some more powerful man, it occurs to them to eat the said root; and, with the fury which it arouses in them, they fling themselves upon him like rabid wolves, being carried away by that rage in the presence of the person whom they meet, whoever he may be. Therefore, on account of the pernicious effects which the said root causes, the Dutch have given peremptory orders in Batavia that any person who sees another, whoever he may be, in the said fury shall without fail shoot him or [otherwise] put him to death, in order that an end may be put to the fatal accidents which aredaily seen in that city, on account of the natives there being very prone to this barbarous proceeding. The Malanao and Joloan Moros are accustomed to use this plant much. They are also acquainted with other herbs the use of which is no less pernicious, although in another way than is the root above referred to. I have forgotten their names, but in those regions there are many who know them, and are even acquainted with those plants (would that it were not so!). It is true, indeed, that among those who are now living in a civilized manner and are grounded in the faith, hardly any abuse is found in this respect; and even, except very seldom, any one who is acquainted with those plants; but among some infidel tribes there is often much of this, as I could confirm by cases which occurred to me while I was among those people.” [Mozo here mentions certain herbs (unnamed) which produce a complete physical torpor in the person to whom they are administered, so that he can use neither voice nor limbs;44the natives are apt to avail themselves of this for purposes of robbery, but “they do not use it in order to abuse women, which is an especial providence of our Lord.” He relates an “amusing trick” played by the natives on another religious: this father had baptized some infants, on condition that they be surrendered to his care to be brought up as Christians; after a time, the parents came one night, and burned the above-mentioned herb under the house, thus producing its effect upon the inmates; “and in the sight of all, without any one having the power to move,they seized the infants and went away with them,” nor was the father ever able to find either the children or their parents.][The rest of Mozo’s work (pp. 152–234) is occupied with the relation of the Augustinian missions in China; at the end is a list of the baptisms solemnized by one missionary during the year 1760–61, giving the name, age, and residence of each; most of these persons are children, and one had been a priest of an idol.]
CHAPTERS X, XIMissions to VisayasHaving now made known the triumphs secured in this present century in the great island of Luzon, it is right that we say something of the missions which the province maintains in the various islands which are called Visayas; and, in order that the reader may better understand the pious labors which are being endured in the conversion of the infidels therein to our holy faith, it will be very proper to say something about the customs of the said peoples, and of the places where they dwell, even though it be without enlarging much thereon. Commencing with the latter point, I relate how in two islands, called Zebu and Panay, there are some exceedingly dense woodlands, and mountain districts more rugged than can be described; for they are so impenetrable, and so thick with undergrowth, that it is impossible to make a step forward without the utmost toil, and even danger, especially for those who are ignorant of the path, such as it is—which the natives know, and by which they go down, when it suits them, to look for some things which they need. In the said mountains dwell a people who are called Mundos;38they have thesame characteristics of fierceness and barbarism as those of whom we have spoken in preceding missions, but they have besides this a peculiarity which renders them intractable, for they have among them some fearful wizards, who by conversing with the demon do things which cause terror, and who are able to render credible much of what is regarded as fabulous. [Here our author cites various writers to show how prevalent was witchcraft in the ancient times.]In this manner, then, instructed and misled by the demon, those barbarians do fearful things, especially to revenge themselves, to the continual terror of those about them. The natives say that these wizards, changed into crocodiles, follow them when in their canoes, and do not stop until they seize some person whom they hate; also that they change themselves into other animals, in order to commit other wicked acts—as likewise that, availing themselves of various enchantments, they commit horrible murders, with a thousand other diabolical acts which are attributed to them. For this reason, if any one having this reputation enters any village to settle there, or, when already resident there, some rumor arises that he may be such a person, they immediately summon him peremptorily to depart from the village within three days; and if he does not obey they burn his house, and even himself and his family, nor is it once onlythat they have killed such persons with their lances. I do not doubt that the vulgar herd invent much, but as little is it doubtful that there are many wizards, who do a thousand evil things.Among them a malady is apt to prevail which they callbungsol(which signifies “a sudden swoon”), which is apt to attack them as a result of swellings, as hard as a stone, which originate in their stomachs; this trouble is often caused by chills, which they experience from going barefoot in the water and in wet places, and is wont to cause them such pains that on occasion they will suddenly appear as if dead. At other times, this sickness is also caused by some magic of a sorcerer, which they callgavay, by which word they are accustomed to denote the witchcraft and the act of practicing it—in which they do not often make a mistake; for through their mouths, as well as through other conduits of the body, these sorcerers on occasion eject rice in the hull, and other things, which could not be done if they were not aided by something of the said magic. In order to cure the person bewitched in this manner, they endeavor to summon some other person who has the reputation of a sorcerer; and this person, performing various exercises of his powers, calls to the one who caused that sickness. If the sufferer does not improve, the sorcerer at once pretends that the first one must be very far away, and for this reason cannot hear him, but will return the next day; and by this means he keeps the people deceived, and eats and drinks at the cost of the poor sick man. It also sometimes happens that they are quickly cured, and therefore when they see these things they feel such fear that, when the sorcerer goes so far as to ask for anything, they immediatelygive it to him, fearing lest he may bewitch them—in the same way as occurs over here [in España] in some little villages, when those persons go through them whom they callloberos,39and others of that stripe.If on a journey they lose their way in some desert plain, they attribute this to thepatianacof whom we spoke before; and in order that they may be able to find the road they strip off their clothing, and with this they say that they succeed in doing so because this proceeding frightens the patianac, and he takes flight and does not mislead them. In order to discover and know who it is that has taken from them any missing article, they employ a diabolical device, which they practice with a sort of sieve, which they callbilao—an act in which one plainly recognizes that it proceeds from the demon; for by simply shaking the said sieve while they name various persons the [name of the] thief comes into their minds. They also summon theirmanes, or [spirits of the] dead, when they are assembled in the house where some person has died; and in order to see whether or not those spirits come they lay down a sort of fine mat, and, scattering over it ashes in order that the marks of feet may be printed thereon, often there may be seen the traces of footsteps, and with this they remain well content. It is true, however, that even over here [in Europa] such things were wont to be seen in olden times, as we read in various writings which describe the sacrifices which were offered to such departedspirits; and our father St. Augustine points out this, citing Marcus Varro, while it is individually explained by Tiraquellus and others ….As for the missions which the [Augustinian] province has in the Visayas Islands, the toil with which they have been and are being cultivated is inexpressible, and very little, if anything, has been published or known about them—partly because, as this work is carried on more remote from sight, it has been less likely to attract applause; and likewise because the religious, content that God, for love of whom they are employed therein, should be cognizant of their labors, care little for the rest, thus avoiding the subtle vainglory which, under pretext of the glory of God and the honor of the religious order, often deceitfully seeks praise for oneself ….Let the first mission, then, to become known to the public be that of Bugasson, in the mountains of the province of Panay, in order that it may be known how great has been the labor in the conversion of those infidels. In the year 1704, father Fray Thomás Sanchez, a son of this province of Castilla, when he had finished baptizing the Indians who lived on the plains in that region, was assigned by his obedience to the said mountains, with two other fathers, as his associates. They obeyed the orders of their superior, and, after having conquered various difficulties, with a thousand risks of their lives, and having endured a thousand hardships of hunger, want, the fatigues of the wretched roads, and other inclemencies of the weather, amid the terrors of death they were able to secure the baptism of a number of barbarians, enough to establish a foothold in that region and erect a church. They continued in their task, reaping considerablefruit, although in a short time, worn out by fatigues, the said father and one of his companions died. Others were sent in their places by the province, who were able to imitate the zeal of the first missionaries so closely that in the year 1733 they were able to form a village of the recent converts alone, on a most favorable site, of more than two thousand five hundred souls; and, our Lord continuing His favors, so great a number have been added to the flock of Christ, by means of the continual preaching and industry of the missionary religious, that in the original chart of the said village which was sent to his Majesty in the past year of 1760, it is shown to have, counting women, men, and children, six thousand and eighty-nine souls, who are now baptized and reclaimed to civilization.At the western side of the province of Panay, about twenty-five or thirty leguas out at sea, there are some little islets called the Cagayans; they are so low that they can hardly be seen, except when one is very near, and therefore when the Indians sailed thither they followed a star, by which they had marked the location of these islets. In them were many infidels, and even therein took refuge all the outlaws, and men who committed murders. There is no water in the said islands, but they contain so great an abundance of the palms called “cocoa” that, with the water of the said fruit, they do not feel the need of any other. [To go among these people was exceedingly dangerous, on account of their fierce natures; but it was accomplished (in 1703) by Fray Hypolito Casiano, who succeeded in winning their friendship and converting them to the Christian faith, so that in two years (as stated by the provincial Olarte,ante) hehad “baptized all the infidels there, and induced all the criminals who had resorted thither to repent of their deeds and reform their lives.” He continued these labors and these triumphs until his death, in 1726.]The third mission of the Visayas Islands is that of which the reverend father provincial Fray Vicente Ibarra gave a particular and exact account to the governor of the islands in the year 1738, when he had finished his visitation of the missions, having received an urgent request that he should make report of their condition and progress (for with all this strictness are affairs examined in Philipinas, since such is the command of his Majesty, whom may God preserve); and because the said father provincial, as being an eyewitness and well acquainted with the religious who began that mission, can speak with more accuracy, I will set down his very words, as follows: “The third mission which my province maintains is in the mountains of Bosoc in the province of Ogtong, on the further coast of the province of Panay. This mission was established in the year 1728, an entrance being made in the rugged region of those mountains by father Fray Felix de Zuñiga40—a religious of the most religious habits and the gentlest demeanor; and so zealous for souls that, without heeding the inclemencies of those wild mountains, he went about on foot, unshod, in sun and in rain, crossing almost by a miracle swollen andrapid rivers, and, despising danger, made his way into the most secluded places, in which there are many apostates and Carib41blacks, of which sort are all those who are in the mountains of these islands. Such power had his zeal and constancy that he gained no small number of souls, since from those who were converted he was able to form three small villages; but, while he was praying one day in the little house which he had made for his dwelling, some apostates killed him with their lances. At present the said mission is cared for, on account of the great deficiency of men that we experience, by two religious who are in the village of Bugasson.”[All these missions were still conducted, when Mozo wrote, and were saving many souls; but their work was greatly limited and hindered by the scarcity of workers. These missionaries displayed the same spirit of devotion, zeal for souls, and self-sacrifice as did the earlier ones, but “with this difference [in results], that our predecessors dealt with peoples who were gentler and more civilized, while those of the present time are handling people who are more fierce and barbarous; and for this reason their triumphs must be the more glorious, and their virtue and constancy most firmly grounded. Many other souls are caught for Heaven in these islands by those religious who serve in villages near the districts where there are infidels, of which there are many in the said islands. They penetrate further into the country when they are permitted to do so, and they lose no opportunity when those [infidels] go downto their villages to procure articles that they need, which occurs often; those [thus converted] amount to several hundred persons annually.”][Mozo here describes certain remedies for sickness which are used by the natives. Among these are the gall and fat of the python (calledsauaandbiting, in various dialects) and another similar species of serpent, which reach an enormous size in the forests of the interior. The gall is used both internally and externally by the natives, to cure chills and pains in the stomach—to which they are especially liable from going barefooted, and more or less naked, through mud and rain at all times; also for malignant fevers and any inflammation which causes them. Mozo relates how he had cured himself of a high fever, when the physicians had “sentenced him to death,” by the use of this remedy, and had on other occasions been relieved or cured by it; “consequently, I guard what I have of it like a precious jewel.” The fat of these serpents is equally efficient for swellings or pains in the muscles and sinews, especially those caused by chills and exposure to weather; also it relieves the pains of gout.][Those Indians used a small stone, resembling a nut, in order to facilitate childbirth; they said that it was found, although only in small quantities, in a mine somewhere; this stone, applied to the left thigh, would quickly relieve the most difficult case of parturition,42and afterward, applied again, would bringaway the placenta; but in both cases it must be removed as soon as the desired effect was accomplished, or else it would “cause even the bowels to be drawn out.” They also made use of a certain root, called in the Pampanga tonguesugapa,43to inflame their courage in battle; “he who eats it is made beside himself, and rendered so furious that while its effect lasts he cares not for dangers, nor even hesitates to rush into the midst of pikes and swords. On many occasions, therefore, when they go out to fight with any who are hostile to them they are wont to carry this root with them, and, by eating it at the time of the attack, they enter the battle like furious wild beasts, without turning back even when their force is cut to pieces; on the other hand, even when one of them is pierced from side to side with a lance, he will raise himself by that very lance in order to strike at him who had pierced him. Sometimes, also, when they wish to revenge themselves on some more powerful man, it occurs to them to eat the said root; and, with the fury which it arouses in them, they fling themselves upon him like rabid wolves, being carried away by that rage in the presence of the person whom they meet, whoever he may be. Therefore, on account of the pernicious effects which the said root causes, the Dutch have given peremptory orders in Batavia that any person who sees another, whoever he may be, in the said fury shall without fail shoot him or [otherwise] put him to death, in order that an end may be put to the fatal accidents which aredaily seen in that city, on account of the natives there being very prone to this barbarous proceeding. The Malanao and Joloan Moros are accustomed to use this plant much. They are also acquainted with other herbs the use of which is no less pernicious, although in another way than is the root above referred to. I have forgotten their names, but in those regions there are many who know them, and are even acquainted with those plants (would that it were not so!). It is true, indeed, that among those who are now living in a civilized manner and are grounded in the faith, hardly any abuse is found in this respect; and even, except very seldom, any one who is acquainted with those plants; but among some infidel tribes there is often much of this, as I could confirm by cases which occurred to me while I was among those people.” [Mozo here mentions certain herbs (unnamed) which produce a complete physical torpor in the person to whom they are administered, so that he can use neither voice nor limbs;44the natives are apt to avail themselves of this for purposes of robbery, but “they do not use it in order to abuse women, which is an especial providence of our Lord.” He relates an “amusing trick” played by the natives on another religious: this father had baptized some infants, on condition that they be surrendered to his care to be brought up as Christians; after a time, the parents came one night, and burned the above-mentioned herb under the house, thus producing its effect upon the inmates; “and in the sight of all, without any one having the power to move,they seized the infants and went away with them,” nor was the father ever able to find either the children or their parents.][The rest of Mozo’s work (pp. 152–234) is occupied with the relation of the Augustinian missions in China; at the end is a list of the baptisms solemnized by one missionary during the year 1760–61, giving the name, age, and residence of each; most of these persons are children, and one had been a priest of an idol.]
CHAPTERS X, XIMissions to VisayasHaving now made known the triumphs secured in this present century in the great island of Luzon, it is right that we say something of the missions which the province maintains in the various islands which are called Visayas; and, in order that the reader may better understand the pious labors which are being endured in the conversion of the infidels therein to our holy faith, it will be very proper to say something about the customs of the said peoples, and of the places where they dwell, even though it be without enlarging much thereon. Commencing with the latter point, I relate how in two islands, called Zebu and Panay, there are some exceedingly dense woodlands, and mountain districts more rugged than can be described; for they are so impenetrable, and so thick with undergrowth, that it is impossible to make a step forward without the utmost toil, and even danger, especially for those who are ignorant of the path, such as it is—which the natives know, and by which they go down, when it suits them, to look for some things which they need. In the said mountains dwell a people who are called Mundos;38they have thesame characteristics of fierceness and barbarism as those of whom we have spoken in preceding missions, but they have besides this a peculiarity which renders them intractable, for they have among them some fearful wizards, who by conversing with the demon do things which cause terror, and who are able to render credible much of what is regarded as fabulous. [Here our author cites various writers to show how prevalent was witchcraft in the ancient times.]In this manner, then, instructed and misled by the demon, those barbarians do fearful things, especially to revenge themselves, to the continual terror of those about them. The natives say that these wizards, changed into crocodiles, follow them when in their canoes, and do not stop until they seize some person whom they hate; also that they change themselves into other animals, in order to commit other wicked acts—as likewise that, availing themselves of various enchantments, they commit horrible murders, with a thousand other diabolical acts which are attributed to them. For this reason, if any one having this reputation enters any village to settle there, or, when already resident there, some rumor arises that he may be such a person, they immediately summon him peremptorily to depart from the village within three days; and if he does not obey they burn his house, and even himself and his family, nor is it once onlythat they have killed such persons with their lances. I do not doubt that the vulgar herd invent much, but as little is it doubtful that there are many wizards, who do a thousand evil things.Among them a malady is apt to prevail which they callbungsol(which signifies “a sudden swoon”), which is apt to attack them as a result of swellings, as hard as a stone, which originate in their stomachs; this trouble is often caused by chills, which they experience from going barefoot in the water and in wet places, and is wont to cause them such pains that on occasion they will suddenly appear as if dead. At other times, this sickness is also caused by some magic of a sorcerer, which they callgavay, by which word they are accustomed to denote the witchcraft and the act of practicing it—in which they do not often make a mistake; for through their mouths, as well as through other conduits of the body, these sorcerers on occasion eject rice in the hull, and other things, which could not be done if they were not aided by something of the said magic. In order to cure the person bewitched in this manner, they endeavor to summon some other person who has the reputation of a sorcerer; and this person, performing various exercises of his powers, calls to the one who caused that sickness. If the sufferer does not improve, the sorcerer at once pretends that the first one must be very far away, and for this reason cannot hear him, but will return the next day; and by this means he keeps the people deceived, and eats and drinks at the cost of the poor sick man. It also sometimes happens that they are quickly cured, and therefore when they see these things they feel such fear that, when the sorcerer goes so far as to ask for anything, they immediatelygive it to him, fearing lest he may bewitch them—in the same way as occurs over here [in España] in some little villages, when those persons go through them whom they callloberos,39and others of that stripe.If on a journey they lose their way in some desert plain, they attribute this to thepatianacof whom we spoke before; and in order that they may be able to find the road they strip off their clothing, and with this they say that they succeed in doing so because this proceeding frightens the patianac, and he takes flight and does not mislead them. In order to discover and know who it is that has taken from them any missing article, they employ a diabolical device, which they practice with a sort of sieve, which they callbilao—an act in which one plainly recognizes that it proceeds from the demon; for by simply shaking the said sieve while they name various persons the [name of the] thief comes into their minds. They also summon theirmanes, or [spirits of the] dead, when they are assembled in the house where some person has died; and in order to see whether or not those spirits come they lay down a sort of fine mat, and, scattering over it ashes in order that the marks of feet may be printed thereon, often there may be seen the traces of footsteps, and with this they remain well content. It is true, however, that even over here [in Europa] such things were wont to be seen in olden times, as we read in various writings which describe the sacrifices which were offered to such departedspirits; and our father St. Augustine points out this, citing Marcus Varro, while it is individually explained by Tiraquellus and others ….As for the missions which the [Augustinian] province has in the Visayas Islands, the toil with which they have been and are being cultivated is inexpressible, and very little, if anything, has been published or known about them—partly because, as this work is carried on more remote from sight, it has been less likely to attract applause; and likewise because the religious, content that God, for love of whom they are employed therein, should be cognizant of their labors, care little for the rest, thus avoiding the subtle vainglory which, under pretext of the glory of God and the honor of the religious order, often deceitfully seeks praise for oneself ….Let the first mission, then, to become known to the public be that of Bugasson, in the mountains of the province of Panay, in order that it may be known how great has been the labor in the conversion of those infidels. In the year 1704, father Fray Thomás Sanchez, a son of this province of Castilla, when he had finished baptizing the Indians who lived on the plains in that region, was assigned by his obedience to the said mountains, with two other fathers, as his associates. They obeyed the orders of their superior, and, after having conquered various difficulties, with a thousand risks of their lives, and having endured a thousand hardships of hunger, want, the fatigues of the wretched roads, and other inclemencies of the weather, amid the terrors of death they were able to secure the baptism of a number of barbarians, enough to establish a foothold in that region and erect a church. They continued in their task, reaping considerablefruit, although in a short time, worn out by fatigues, the said father and one of his companions died. Others were sent in their places by the province, who were able to imitate the zeal of the first missionaries so closely that in the year 1733 they were able to form a village of the recent converts alone, on a most favorable site, of more than two thousand five hundred souls; and, our Lord continuing His favors, so great a number have been added to the flock of Christ, by means of the continual preaching and industry of the missionary religious, that in the original chart of the said village which was sent to his Majesty in the past year of 1760, it is shown to have, counting women, men, and children, six thousand and eighty-nine souls, who are now baptized and reclaimed to civilization.At the western side of the province of Panay, about twenty-five or thirty leguas out at sea, there are some little islets called the Cagayans; they are so low that they can hardly be seen, except when one is very near, and therefore when the Indians sailed thither they followed a star, by which they had marked the location of these islets. In them were many infidels, and even therein took refuge all the outlaws, and men who committed murders. There is no water in the said islands, but they contain so great an abundance of the palms called “cocoa” that, with the water of the said fruit, they do not feel the need of any other. [To go among these people was exceedingly dangerous, on account of their fierce natures; but it was accomplished (in 1703) by Fray Hypolito Casiano, who succeeded in winning their friendship and converting them to the Christian faith, so that in two years (as stated by the provincial Olarte,ante) hehad “baptized all the infidels there, and induced all the criminals who had resorted thither to repent of their deeds and reform their lives.” He continued these labors and these triumphs until his death, in 1726.]The third mission of the Visayas Islands is that of which the reverend father provincial Fray Vicente Ibarra gave a particular and exact account to the governor of the islands in the year 1738, when he had finished his visitation of the missions, having received an urgent request that he should make report of their condition and progress (for with all this strictness are affairs examined in Philipinas, since such is the command of his Majesty, whom may God preserve); and because the said father provincial, as being an eyewitness and well acquainted with the religious who began that mission, can speak with more accuracy, I will set down his very words, as follows: “The third mission which my province maintains is in the mountains of Bosoc in the province of Ogtong, on the further coast of the province of Panay. This mission was established in the year 1728, an entrance being made in the rugged region of those mountains by father Fray Felix de Zuñiga40—a religious of the most religious habits and the gentlest demeanor; and so zealous for souls that, without heeding the inclemencies of those wild mountains, he went about on foot, unshod, in sun and in rain, crossing almost by a miracle swollen andrapid rivers, and, despising danger, made his way into the most secluded places, in which there are many apostates and Carib41blacks, of which sort are all those who are in the mountains of these islands. Such power had his zeal and constancy that he gained no small number of souls, since from those who were converted he was able to form three small villages; but, while he was praying one day in the little house which he had made for his dwelling, some apostates killed him with their lances. At present the said mission is cared for, on account of the great deficiency of men that we experience, by two religious who are in the village of Bugasson.”[All these missions were still conducted, when Mozo wrote, and were saving many souls; but their work was greatly limited and hindered by the scarcity of workers. These missionaries displayed the same spirit of devotion, zeal for souls, and self-sacrifice as did the earlier ones, but “with this difference [in results], that our predecessors dealt with peoples who were gentler and more civilized, while those of the present time are handling people who are more fierce and barbarous; and for this reason their triumphs must be the more glorious, and their virtue and constancy most firmly grounded. Many other souls are caught for Heaven in these islands by those religious who serve in villages near the districts where there are infidels, of which there are many in the said islands. They penetrate further into the country when they are permitted to do so, and they lose no opportunity when those [infidels] go downto their villages to procure articles that they need, which occurs often; those [thus converted] amount to several hundred persons annually.”][Mozo here describes certain remedies for sickness which are used by the natives. Among these are the gall and fat of the python (calledsauaandbiting, in various dialects) and another similar species of serpent, which reach an enormous size in the forests of the interior. The gall is used both internally and externally by the natives, to cure chills and pains in the stomach—to which they are especially liable from going barefooted, and more or less naked, through mud and rain at all times; also for malignant fevers and any inflammation which causes them. Mozo relates how he had cured himself of a high fever, when the physicians had “sentenced him to death,” by the use of this remedy, and had on other occasions been relieved or cured by it; “consequently, I guard what I have of it like a precious jewel.” The fat of these serpents is equally efficient for swellings or pains in the muscles and sinews, especially those caused by chills and exposure to weather; also it relieves the pains of gout.][Those Indians used a small stone, resembling a nut, in order to facilitate childbirth; they said that it was found, although only in small quantities, in a mine somewhere; this stone, applied to the left thigh, would quickly relieve the most difficult case of parturition,42and afterward, applied again, would bringaway the placenta; but in both cases it must be removed as soon as the desired effect was accomplished, or else it would “cause even the bowels to be drawn out.” They also made use of a certain root, called in the Pampanga tonguesugapa,43to inflame their courage in battle; “he who eats it is made beside himself, and rendered so furious that while its effect lasts he cares not for dangers, nor even hesitates to rush into the midst of pikes and swords. On many occasions, therefore, when they go out to fight with any who are hostile to them they are wont to carry this root with them, and, by eating it at the time of the attack, they enter the battle like furious wild beasts, without turning back even when their force is cut to pieces; on the other hand, even when one of them is pierced from side to side with a lance, he will raise himself by that very lance in order to strike at him who had pierced him. Sometimes, also, when they wish to revenge themselves on some more powerful man, it occurs to them to eat the said root; and, with the fury which it arouses in them, they fling themselves upon him like rabid wolves, being carried away by that rage in the presence of the person whom they meet, whoever he may be. Therefore, on account of the pernicious effects which the said root causes, the Dutch have given peremptory orders in Batavia that any person who sees another, whoever he may be, in the said fury shall without fail shoot him or [otherwise] put him to death, in order that an end may be put to the fatal accidents which aredaily seen in that city, on account of the natives there being very prone to this barbarous proceeding. The Malanao and Joloan Moros are accustomed to use this plant much. They are also acquainted with other herbs the use of which is no less pernicious, although in another way than is the root above referred to. I have forgotten their names, but in those regions there are many who know them, and are even acquainted with those plants (would that it were not so!). It is true, indeed, that among those who are now living in a civilized manner and are grounded in the faith, hardly any abuse is found in this respect; and even, except very seldom, any one who is acquainted with those plants; but among some infidel tribes there is often much of this, as I could confirm by cases which occurred to me while I was among those people.” [Mozo here mentions certain herbs (unnamed) which produce a complete physical torpor in the person to whom they are administered, so that he can use neither voice nor limbs;44the natives are apt to avail themselves of this for purposes of robbery, but “they do not use it in order to abuse women, which is an especial providence of our Lord.” He relates an “amusing trick” played by the natives on another religious: this father had baptized some infants, on condition that they be surrendered to his care to be brought up as Christians; after a time, the parents came one night, and burned the above-mentioned herb under the house, thus producing its effect upon the inmates; “and in the sight of all, without any one having the power to move,they seized the infants and went away with them,” nor was the father ever able to find either the children or their parents.][The rest of Mozo’s work (pp. 152–234) is occupied with the relation of the Augustinian missions in China; at the end is a list of the baptisms solemnized by one missionary during the year 1760–61, giving the name, age, and residence of each; most of these persons are children, and one had been a priest of an idol.]
CHAPTERS X, XIMissions to Visayas
Having now made known the triumphs secured in this present century in the great island of Luzon, it is right that we say something of the missions which the province maintains in the various islands which are called Visayas; and, in order that the reader may better understand the pious labors which are being endured in the conversion of the infidels therein to our holy faith, it will be very proper to say something about the customs of the said peoples, and of the places where they dwell, even though it be without enlarging much thereon. Commencing with the latter point, I relate how in two islands, called Zebu and Panay, there are some exceedingly dense woodlands, and mountain districts more rugged than can be described; for they are so impenetrable, and so thick with undergrowth, that it is impossible to make a step forward without the utmost toil, and even danger, especially for those who are ignorant of the path, such as it is—which the natives know, and by which they go down, when it suits them, to look for some things which they need. In the said mountains dwell a people who are called Mundos;38they have thesame characteristics of fierceness and barbarism as those of whom we have spoken in preceding missions, but they have besides this a peculiarity which renders them intractable, for they have among them some fearful wizards, who by conversing with the demon do things which cause terror, and who are able to render credible much of what is regarded as fabulous. [Here our author cites various writers to show how prevalent was witchcraft in the ancient times.]In this manner, then, instructed and misled by the demon, those barbarians do fearful things, especially to revenge themselves, to the continual terror of those about them. The natives say that these wizards, changed into crocodiles, follow them when in their canoes, and do not stop until they seize some person whom they hate; also that they change themselves into other animals, in order to commit other wicked acts—as likewise that, availing themselves of various enchantments, they commit horrible murders, with a thousand other diabolical acts which are attributed to them. For this reason, if any one having this reputation enters any village to settle there, or, when already resident there, some rumor arises that he may be such a person, they immediately summon him peremptorily to depart from the village within three days; and if he does not obey they burn his house, and even himself and his family, nor is it once onlythat they have killed such persons with their lances. I do not doubt that the vulgar herd invent much, but as little is it doubtful that there are many wizards, who do a thousand evil things.Among them a malady is apt to prevail which they callbungsol(which signifies “a sudden swoon”), which is apt to attack them as a result of swellings, as hard as a stone, which originate in their stomachs; this trouble is often caused by chills, which they experience from going barefoot in the water and in wet places, and is wont to cause them such pains that on occasion they will suddenly appear as if dead. At other times, this sickness is also caused by some magic of a sorcerer, which they callgavay, by which word they are accustomed to denote the witchcraft and the act of practicing it—in which they do not often make a mistake; for through their mouths, as well as through other conduits of the body, these sorcerers on occasion eject rice in the hull, and other things, which could not be done if they were not aided by something of the said magic. In order to cure the person bewitched in this manner, they endeavor to summon some other person who has the reputation of a sorcerer; and this person, performing various exercises of his powers, calls to the one who caused that sickness. If the sufferer does not improve, the sorcerer at once pretends that the first one must be very far away, and for this reason cannot hear him, but will return the next day; and by this means he keeps the people deceived, and eats and drinks at the cost of the poor sick man. It also sometimes happens that they are quickly cured, and therefore when they see these things they feel such fear that, when the sorcerer goes so far as to ask for anything, they immediatelygive it to him, fearing lest he may bewitch them—in the same way as occurs over here [in España] in some little villages, when those persons go through them whom they callloberos,39and others of that stripe.If on a journey they lose their way in some desert plain, they attribute this to thepatianacof whom we spoke before; and in order that they may be able to find the road they strip off their clothing, and with this they say that they succeed in doing so because this proceeding frightens the patianac, and he takes flight and does not mislead them. In order to discover and know who it is that has taken from them any missing article, they employ a diabolical device, which they practice with a sort of sieve, which they callbilao—an act in which one plainly recognizes that it proceeds from the demon; for by simply shaking the said sieve while they name various persons the [name of the] thief comes into their minds. They also summon theirmanes, or [spirits of the] dead, when they are assembled in the house where some person has died; and in order to see whether or not those spirits come they lay down a sort of fine mat, and, scattering over it ashes in order that the marks of feet may be printed thereon, often there may be seen the traces of footsteps, and with this they remain well content. It is true, however, that even over here [in Europa] such things were wont to be seen in olden times, as we read in various writings which describe the sacrifices which were offered to such departedspirits; and our father St. Augustine points out this, citing Marcus Varro, while it is individually explained by Tiraquellus and others ….As for the missions which the [Augustinian] province has in the Visayas Islands, the toil with which they have been and are being cultivated is inexpressible, and very little, if anything, has been published or known about them—partly because, as this work is carried on more remote from sight, it has been less likely to attract applause; and likewise because the religious, content that God, for love of whom they are employed therein, should be cognizant of their labors, care little for the rest, thus avoiding the subtle vainglory which, under pretext of the glory of God and the honor of the religious order, often deceitfully seeks praise for oneself ….Let the first mission, then, to become known to the public be that of Bugasson, in the mountains of the province of Panay, in order that it may be known how great has been the labor in the conversion of those infidels. In the year 1704, father Fray Thomás Sanchez, a son of this province of Castilla, when he had finished baptizing the Indians who lived on the plains in that region, was assigned by his obedience to the said mountains, with two other fathers, as his associates. They obeyed the orders of their superior, and, after having conquered various difficulties, with a thousand risks of their lives, and having endured a thousand hardships of hunger, want, the fatigues of the wretched roads, and other inclemencies of the weather, amid the terrors of death they were able to secure the baptism of a number of barbarians, enough to establish a foothold in that region and erect a church. They continued in their task, reaping considerablefruit, although in a short time, worn out by fatigues, the said father and one of his companions died. Others were sent in their places by the province, who were able to imitate the zeal of the first missionaries so closely that in the year 1733 they were able to form a village of the recent converts alone, on a most favorable site, of more than two thousand five hundred souls; and, our Lord continuing His favors, so great a number have been added to the flock of Christ, by means of the continual preaching and industry of the missionary religious, that in the original chart of the said village which was sent to his Majesty in the past year of 1760, it is shown to have, counting women, men, and children, six thousand and eighty-nine souls, who are now baptized and reclaimed to civilization.At the western side of the province of Panay, about twenty-five or thirty leguas out at sea, there are some little islets called the Cagayans; they are so low that they can hardly be seen, except when one is very near, and therefore when the Indians sailed thither they followed a star, by which they had marked the location of these islets. In them were many infidels, and even therein took refuge all the outlaws, and men who committed murders. There is no water in the said islands, but they contain so great an abundance of the palms called “cocoa” that, with the water of the said fruit, they do not feel the need of any other. [To go among these people was exceedingly dangerous, on account of their fierce natures; but it was accomplished (in 1703) by Fray Hypolito Casiano, who succeeded in winning their friendship and converting them to the Christian faith, so that in two years (as stated by the provincial Olarte,ante) hehad “baptized all the infidels there, and induced all the criminals who had resorted thither to repent of their deeds and reform their lives.” He continued these labors and these triumphs until his death, in 1726.]The third mission of the Visayas Islands is that of which the reverend father provincial Fray Vicente Ibarra gave a particular and exact account to the governor of the islands in the year 1738, when he had finished his visitation of the missions, having received an urgent request that he should make report of their condition and progress (for with all this strictness are affairs examined in Philipinas, since such is the command of his Majesty, whom may God preserve); and because the said father provincial, as being an eyewitness and well acquainted with the religious who began that mission, can speak with more accuracy, I will set down his very words, as follows: “The third mission which my province maintains is in the mountains of Bosoc in the province of Ogtong, on the further coast of the province of Panay. This mission was established in the year 1728, an entrance being made in the rugged region of those mountains by father Fray Felix de Zuñiga40—a religious of the most religious habits and the gentlest demeanor; and so zealous for souls that, without heeding the inclemencies of those wild mountains, he went about on foot, unshod, in sun and in rain, crossing almost by a miracle swollen andrapid rivers, and, despising danger, made his way into the most secluded places, in which there are many apostates and Carib41blacks, of which sort are all those who are in the mountains of these islands. Such power had his zeal and constancy that he gained no small number of souls, since from those who were converted he was able to form three small villages; but, while he was praying one day in the little house which he had made for his dwelling, some apostates killed him with their lances. At present the said mission is cared for, on account of the great deficiency of men that we experience, by two religious who are in the village of Bugasson.”[All these missions were still conducted, when Mozo wrote, and were saving many souls; but their work was greatly limited and hindered by the scarcity of workers. These missionaries displayed the same spirit of devotion, zeal for souls, and self-sacrifice as did the earlier ones, but “with this difference [in results], that our predecessors dealt with peoples who were gentler and more civilized, while those of the present time are handling people who are more fierce and barbarous; and for this reason their triumphs must be the more glorious, and their virtue and constancy most firmly grounded. Many other souls are caught for Heaven in these islands by those religious who serve in villages near the districts where there are infidels, of which there are many in the said islands. They penetrate further into the country when they are permitted to do so, and they lose no opportunity when those [infidels] go downto their villages to procure articles that they need, which occurs often; those [thus converted] amount to several hundred persons annually.”][Mozo here describes certain remedies for sickness which are used by the natives. Among these are the gall and fat of the python (calledsauaandbiting, in various dialects) and another similar species of serpent, which reach an enormous size in the forests of the interior. The gall is used both internally and externally by the natives, to cure chills and pains in the stomach—to which they are especially liable from going barefooted, and more or less naked, through mud and rain at all times; also for malignant fevers and any inflammation which causes them. Mozo relates how he had cured himself of a high fever, when the physicians had “sentenced him to death,” by the use of this remedy, and had on other occasions been relieved or cured by it; “consequently, I guard what I have of it like a precious jewel.” The fat of these serpents is equally efficient for swellings or pains in the muscles and sinews, especially those caused by chills and exposure to weather; also it relieves the pains of gout.][Those Indians used a small stone, resembling a nut, in order to facilitate childbirth; they said that it was found, although only in small quantities, in a mine somewhere; this stone, applied to the left thigh, would quickly relieve the most difficult case of parturition,42and afterward, applied again, would bringaway the placenta; but in both cases it must be removed as soon as the desired effect was accomplished, or else it would “cause even the bowels to be drawn out.” They also made use of a certain root, called in the Pampanga tonguesugapa,43to inflame their courage in battle; “he who eats it is made beside himself, and rendered so furious that while its effect lasts he cares not for dangers, nor even hesitates to rush into the midst of pikes and swords. On many occasions, therefore, when they go out to fight with any who are hostile to them they are wont to carry this root with them, and, by eating it at the time of the attack, they enter the battle like furious wild beasts, without turning back even when their force is cut to pieces; on the other hand, even when one of them is pierced from side to side with a lance, he will raise himself by that very lance in order to strike at him who had pierced him. Sometimes, also, when they wish to revenge themselves on some more powerful man, it occurs to them to eat the said root; and, with the fury which it arouses in them, they fling themselves upon him like rabid wolves, being carried away by that rage in the presence of the person whom they meet, whoever he may be. Therefore, on account of the pernicious effects which the said root causes, the Dutch have given peremptory orders in Batavia that any person who sees another, whoever he may be, in the said fury shall without fail shoot him or [otherwise] put him to death, in order that an end may be put to the fatal accidents which aredaily seen in that city, on account of the natives there being very prone to this barbarous proceeding. The Malanao and Joloan Moros are accustomed to use this plant much. They are also acquainted with other herbs the use of which is no less pernicious, although in another way than is the root above referred to. I have forgotten their names, but in those regions there are many who know them, and are even acquainted with those plants (would that it were not so!). It is true, indeed, that among those who are now living in a civilized manner and are grounded in the faith, hardly any abuse is found in this respect; and even, except very seldom, any one who is acquainted with those plants; but among some infidel tribes there is often much of this, as I could confirm by cases which occurred to me while I was among those people.” [Mozo here mentions certain herbs (unnamed) which produce a complete physical torpor in the person to whom they are administered, so that he can use neither voice nor limbs;44the natives are apt to avail themselves of this for purposes of robbery, but “they do not use it in order to abuse women, which is an especial providence of our Lord.” He relates an “amusing trick” played by the natives on another religious: this father had baptized some infants, on condition that they be surrendered to his care to be brought up as Christians; after a time, the parents came one night, and burned the above-mentioned herb under the house, thus producing its effect upon the inmates; “and in the sight of all, without any one having the power to move,they seized the infants and went away with them,” nor was the father ever able to find either the children or their parents.][The rest of Mozo’s work (pp. 152–234) is occupied with the relation of the Augustinian missions in China; at the end is a list of the baptisms solemnized by one missionary during the year 1760–61, giving the name, age, and residence of each; most of these persons are children, and one had been a priest of an idol.]
Having now made known the triumphs secured in this present century in the great island of Luzon, it is right that we say something of the missions which the province maintains in the various islands which are called Visayas; and, in order that the reader may better understand the pious labors which are being endured in the conversion of the infidels therein to our holy faith, it will be very proper to say something about the customs of the said peoples, and of the places where they dwell, even though it be without enlarging much thereon. Commencing with the latter point, I relate how in two islands, called Zebu and Panay, there are some exceedingly dense woodlands, and mountain districts more rugged than can be described; for they are so impenetrable, and so thick with undergrowth, that it is impossible to make a step forward without the utmost toil, and even danger, especially for those who are ignorant of the path, such as it is—which the natives know, and by which they go down, when it suits them, to look for some things which they need. In the said mountains dwell a people who are called Mundos;38they have thesame characteristics of fierceness and barbarism as those of whom we have spoken in preceding missions, but they have besides this a peculiarity which renders them intractable, for they have among them some fearful wizards, who by conversing with the demon do things which cause terror, and who are able to render credible much of what is regarded as fabulous. [Here our author cites various writers to show how prevalent was witchcraft in the ancient times.]
In this manner, then, instructed and misled by the demon, those barbarians do fearful things, especially to revenge themselves, to the continual terror of those about them. The natives say that these wizards, changed into crocodiles, follow them when in their canoes, and do not stop until they seize some person whom they hate; also that they change themselves into other animals, in order to commit other wicked acts—as likewise that, availing themselves of various enchantments, they commit horrible murders, with a thousand other diabolical acts which are attributed to them. For this reason, if any one having this reputation enters any village to settle there, or, when already resident there, some rumor arises that he may be such a person, they immediately summon him peremptorily to depart from the village within three days; and if he does not obey they burn his house, and even himself and his family, nor is it once onlythat they have killed such persons with their lances. I do not doubt that the vulgar herd invent much, but as little is it doubtful that there are many wizards, who do a thousand evil things.
Among them a malady is apt to prevail which they callbungsol(which signifies “a sudden swoon”), which is apt to attack them as a result of swellings, as hard as a stone, which originate in their stomachs; this trouble is often caused by chills, which they experience from going barefoot in the water and in wet places, and is wont to cause them such pains that on occasion they will suddenly appear as if dead. At other times, this sickness is also caused by some magic of a sorcerer, which they callgavay, by which word they are accustomed to denote the witchcraft and the act of practicing it—in which they do not often make a mistake; for through their mouths, as well as through other conduits of the body, these sorcerers on occasion eject rice in the hull, and other things, which could not be done if they were not aided by something of the said magic. In order to cure the person bewitched in this manner, they endeavor to summon some other person who has the reputation of a sorcerer; and this person, performing various exercises of his powers, calls to the one who caused that sickness. If the sufferer does not improve, the sorcerer at once pretends that the first one must be very far away, and for this reason cannot hear him, but will return the next day; and by this means he keeps the people deceived, and eats and drinks at the cost of the poor sick man. It also sometimes happens that they are quickly cured, and therefore when they see these things they feel such fear that, when the sorcerer goes so far as to ask for anything, they immediatelygive it to him, fearing lest he may bewitch them—in the same way as occurs over here [in España] in some little villages, when those persons go through them whom they callloberos,39and others of that stripe.
If on a journey they lose their way in some desert plain, they attribute this to thepatianacof whom we spoke before; and in order that they may be able to find the road they strip off their clothing, and with this they say that they succeed in doing so because this proceeding frightens the patianac, and he takes flight and does not mislead them. In order to discover and know who it is that has taken from them any missing article, they employ a diabolical device, which they practice with a sort of sieve, which they callbilao—an act in which one plainly recognizes that it proceeds from the demon; for by simply shaking the said sieve while they name various persons the [name of the] thief comes into their minds. They also summon theirmanes, or [spirits of the] dead, when they are assembled in the house where some person has died; and in order to see whether or not those spirits come they lay down a sort of fine mat, and, scattering over it ashes in order that the marks of feet may be printed thereon, often there may be seen the traces of footsteps, and with this they remain well content. It is true, however, that even over here [in Europa] such things were wont to be seen in olden times, as we read in various writings which describe the sacrifices which were offered to such departedspirits; and our father St. Augustine points out this, citing Marcus Varro, while it is individually explained by Tiraquellus and others ….
As for the missions which the [Augustinian] province has in the Visayas Islands, the toil with which they have been and are being cultivated is inexpressible, and very little, if anything, has been published or known about them—partly because, as this work is carried on more remote from sight, it has been less likely to attract applause; and likewise because the religious, content that God, for love of whom they are employed therein, should be cognizant of their labors, care little for the rest, thus avoiding the subtle vainglory which, under pretext of the glory of God and the honor of the religious order, often deceitfully seeks praise for oneself ….
Let the first mission, then, to become known to the public be that of Bugasson, in the mountains of the province of Panay, in order that it may be known how great has been the labor in the conversion of those infidels. In the year 1704, father Fray Thomás Sanchez, a son of this province of Castilla, when he had finished baptizing the Indians who lived on the plains in that region, was assigned by his obedience to the said mountains, with two other fathers, as his associates. They obeyed the orders of their superior, and, after having conquered various difficulties, with a thousand risks of their lives, and having endured a thousand hardships of hunger, want, the fatigues of the wretched roads, and other inclemencies of the weather, amid the terrors of death they were able to secure the baptism of a number of barbarians, enough to establish a foothold in that region and erect a church. They continued in their task, reaping considerablefruit, although in a short time, worn out by fatigues, the said father and one of his companions died. Others were sent in their places by the province, who were able to imitate the zeal of the first missionaries so closely that in the year 1733 they were able to form a village of the recent converts alone, on a most favorable site, of more than two thousand five hundred souls; and, our Lord continuing His favors, so great a number have been added to the flock of Christ, by means of the continual preaching and industry of the missionary religious, that in the original chart of the said village which was sent to his Majesty in the past year of 1760, it is shown to have, counting women, men, and children, six thousand and eighty-nine souls, who are now baptized and reclaimed to civilization.
At the western side of the province of Panay, about twenty-five or thirty leguas out at sea, there are some little islets called the Cagayans; they are so low that they can hardly be seen, except when one is very near, and therefore when the Indians sailed thither they followed a star, by which they had marked the location of these islets. In them were many infidels, and even therein took refuge all the outlaws, and men who committed murders. There is no water in the said islands, but they contain so great an abundance of the palms called “cocoa” that, with the water of the said fruit, they do not feel the need of any other. [To go among these people was exceedingly dangerous, on account of their fierce natures; but it was accomplished (in 1703) by Fray Hypolito Casiano, who succeeded in winning their friendship and converting them to the Christian faith, so that in two years (as stated by the provincial Olarte,ante) hehad “baptized all the infidels there, and induced all the criminals who had resorted thither to repent of their deeds and reform their lives.” He continued these labors and these triumphs until his death, in 1726.]
The third mission of the Visayas Islands is that of which the reverend father provincial Fray Vicente Ibarra gave a particular and exact account to the governor of the islands in the year 1738, when he had finished his visitation of the missions, having received an urgent request that he should make report of their condition and progress (for with all this strictness are affairs examined in Philipinas, since such is the command of his Majesty, whom may God preserve); and because the said father provincial, as being an eyewitness and well acquainted with the religious who began that mission, can speak with more accuracy, I will set down his very words, as follows: “The third mission which my province maintains is in the mountains of Bosoc in the province of Ogtong, on the further coast of the province of Panay. This mission was established in the year 1728, an entrance being made in the rugged region of those mountains by father Fray Felix de Zuñiga40—a religious of the most religious habits and the gentlest demeanor; and so zealous for souls that, without heeding the inclemencies of those wild mountains, he went about on foot, unshod, in sun and in rain, crossing almost by a miracle swollen andrapid rivers, and, despising danger, made his way into the most secluded places, in which there are many apostates and Carib41blacks, of which sort are all those who are in the mountains of these islands. Such power had his zeal and constancy that he gained no small number of souls, since from those who were converted he was able to form three small villages; but, while he was praying one day in the little house which he had made for his dwelling, some apostates killed him with their lances. At present the said mission is cared for, on account of the great deficiency of men that we experience, by two religious who are in the village of Bugasson.”
[All these missions were still conducted, when Mozo wrote, and were saving many souls; but their work was greatly limited and hindered by the scarcity of workers. These missionaries displayed the same spirit of devotion, zeal for souls, and self-sacrifice as did the earlier ones, but “with this difference [in results], that our predecessors dealt with peoples who were gentler and more civilized, while those of the present time are handling people who are more fierce and barbarous; and for this reason their triumphs must be the more glorious, and their virtue and constancy most firmly grounded. Many other souls are caught for Heaven in these islands by those religious who serve in villages near the districts where there are infidels, of which there are many in the said islands. They penetrate further into the country when they are permitted to do so, and they lose no opportunity when those [infidels] go downto their villages to procure articles that they need, which occurs often; those [thus converted] amount to several hundred persons annually.”]
[Mozo here describes certain remedies for sickness which are used by the natives. Among these are the gall and fat of the python (calledsauaandbiting, in various dialects) and another similar species of serpent, which reach an enormous size in the forests of the interior. The gall is used both internally and externally by the natives, to cure chills and pains in the stomach—to which they are especially liable from going barefooted, and more or less naked, through mud and rain at all times; also for malignant fevers and any inflammation which causes them. Mozo relates how he had cured himself of a high fever, when the physicians had “sentenced him to death,” by the use of this remedy, and had on other occasions been relieved or cured by it; “consequently, I guard what I have of it like a precious jewel.” The fat of these serpents is equally efficient for swellings or pains in the muscles and sinews, especially those caused by chills and exposure to weather; also it relieves the pains of gout.]
[Those Indians used a small stone, resembling a nut, in order to facilitate childbirth; they said that it was found, although only in small quantities, in a mine somewhere; this stone, applied to the left thigh, would quickly relieve the most difficult case of parturition,42and afterward, applied again, would bringaway the placenta; but in both cases it must be removed as soon as the desired effect was accomplished, or else it would “cause even the bowels to be drawn out.” They also made use of a certain root, called in the Pampanga tonguesugapa,43to inflame their courage in battle; “he who eats it is made beside himself, and rendered so furious that while its effect lasts he cares not for dangers, nor even hesitates to rush into the midst of pikes and swords. On many occasions, therefore, when they go out to fight with any who are hostile to them they are wont to carry this root with them, and, by eating it at the time of the attack, they enter the battle like furious wild beasts, without turning back even when their force is cut to pieces; on the other hand, even when one of them is pierced from side to side with a lance, he will raise himself by that very lance in order to strike at him who had pierced him. Sometimes, also, when they wish to revenge themselves on some more powerful man, it occurs to them to eat the said root; and, with the fury which it arouses in them, they fling themselves upon him like rabid wolves, being carried away by that rage in the presence of the person whom they meet, whoever he may be. Therefore, on account of the pernicious effects which the said root causes, the Dutch have given peremptory orders in Batavia that any person who sees another, whoever he may be, in the said fury shall without fail shoot him or [otherwise] put him to death, in order that an end may be put to the fatal accidents which aredaily seen in that city, on account of the natives there being very prone to this barbarous proceeding. The Malanao and Joloan Moros are accustomed to use this plant much. They are also acquainted with other herbs the use of which is no less pernicious, although in another way than is the root above referred to. I have forgotten their names, but in those regions there are many who know them, and are even acquainted with those plants (would that it were not so!). It is true, indeed, that among those who are now living in a civilized manner and are grounded in the faith, hardly any abuse is found in this respect; and even, except very seldom, any one who is acquainted with those plants; but among some infidel tribes there is often much of this, as I could confirm by cases which occurred to me while I was among those people.” [Mozo here mentions certain herbs (unnamed) which produce a complete physical torpor in the person to whom they are administered, so that he can use neither voice nor limbs;44the natives are apt to avail themselves of this for purposes of robbery, but “they do not use it in order to abuse women, which is an especial providence of our Lord.” He relates an “amusing trick” played by the natives on another religious: this father had baptized some infants, on condition that they be surrendered to his care to be brought up as Christians; after a time, the parents came one night, and burned the above-mentioned herb under the house, thus producing its effect upon the inmates; “and in the sight of all, without any one having the power to move,they seized the infants and went away with them,” nor was the father ever able to find either the children or their parents.]
[The rest of Mozo’s work (pp. 152–234) is occupied with the relation of the Augustinian missions in China; at the end is a list of the baptisms solemnized by one missionary during the year 1760–61, giving the name, age, and residence of each; most of these persons are children, and one had been a priest of an idol.]