DOMINICAN MISSIONS IN PANIQUI AND ITUY[In a rare pamphlet printed at Manila and dated 1745—of which the Library of Congress possesses a copy—Bernardo Ustáriz,45then provincial of the Dominican order in Filipinas, wrote a sketch of the above missions, from which we make the following summary:][The missions of the order had reaped a rich harvest in central Luzón, but the fathers were not satisfied because the gospel had secured no stable footing “in Paniqui,46which was hiding among the provinces of Cagayan, Pangasinan, and Pampanga.” They succeeded in making an entrance therein in 1739, at the cost of the lives of four of their missionaries; but six years later they were maintaining four laborers in that region and making encouraging progress. In this enterprise they were liberally aided by Governor Gaspar de la Torre. In those remote and wildregions the missionaries suffered greatly from lack of suitable shelter and food, the inclemencies of the weather, and the hardships of traveling. As an illustration: “On one occasion, a missionary having set out from the village of Appiàt for the place called Cauayan, night came upon him when he reached a village named Làcab; he expected that he could find a lodging there, and thus pass the night less uncomfortably, under some roof. He uttered loud cries, calling to its inhabitants, but his only reply was a confused yelling from the women, who in anger criedout that the religious should not enter the village. At the time they were offering a public supplication, in order to obtain from their idols rain for making their fields fruitful; and, as they formed the opinion that the devil would not speak to them through fear of the religious, they would not consent that the father should lodge in any of their houses. Accordingly, he found himself obliged to sleep on the ground that night, exposed to any disagreeable change of weather that might arise.” For some time the missionaries were derided, repelled, and threatened, and the natives endeavored to prevent them from entering the houses; but they persevered undauntedly, and the devil was often thwarted by their courageous resistance. Many persons desired baptism, but some were lured away by the devil, speaking through the priestesses (oraniteras), and others were intimidated by the opposition of their friends and relatives, who would even threaten a convert with death. Some fancied that to become a Christian would render one “a perpetual slave to the Spaniards.” In 1743, a chief at Appiat came with his family to the missionaries to be baptized. In the aforesaid space of six years, they had “succeeded in erecting six churches, in the villages of Cauayàn, Appiàt, Bagabag, Lappàu, Darùyag, and Carìg. To these should be added that of Bayombong; for, although some Christians were there when it was received from the reverend Augustinian fathers, there were still many infidels, of whom some lived with the said Christians, and others had fled to a forest called Vàcal—from which they have gradually come out by dint of the visits which the missionaries have frequently made them, and with the baptisms amongthem an increase has been made in the number of the Christians who were in Bayombong when the Order of St. Dominic began its ministrations there. Thus, in the said seven churches there is the number of nine hundred and seventy souls, baptized in the said time—besides ten apostates, who after many years have returned to the Christian faith. The number of Christians would be greater, if the missionaries did not use especial care in administering baptism, and if they were willing to comply with the desires of many persons.” Many of the requests for baptism were caused by the desire to escape from tyrannical lords, or from creditors, or from the penalty due to their crimes; and not a few imagined that they could thus gain some more influential position among their people. In those seven churches there were eight hundred and fifty-eight catechumens; and these would have been more numerous if there were missionaries. At the time of Ustáriz’s writing, there has been a gratifying change in the feelings of those people, even among the infidels; they are more docile, and more friendly to the missionaries, and they even live more peaceably among themselves, committing fewer murders. Governor Torre granted to these fathers “extraordinary Indian guards, who even yet have not been able to complete the works in all the villages. In Cauayàn and Lappàu, they have built substantial houses and churches of planks; in Bagabag and Daruyag they have constructed houses of the same sort, and although [in those places] there are pavilions suitable for saying mass, they will proceed to build there substantial churches when they finish the wooden house and church in Appiàt (or Gàpat); they will also build a house in Carig, wherea large church of planks has already been completed. In the village of Bayombong it has likewise been necessary to build a new house and church of planks, because the buildings which were there for both these were little more than hovels.” These same Indian guards had been obliged to spend much time in opening and repairing roads, which had delayed their work on the church buildings; but those new roads had enabled the missionaries to secure an easy communication with the surrounding provinces, and to discover the lurking-places of the heathen natives. The work and maintenance of these Indian laborers are paid for by the government; but the fathers had to spend no small sum in other ways, to secure the spiritual conquest of the heathen about them. “It is necessary to influence them not only by fear but by love,” and thus the missionary must give them gratuities and presents; he must also support some of them, even for several months, who came from a great distance to receive instruction and, being in a strange land, had no means of support. The fathers had furnished plows to all who asked for them, that the natives might better cultivate their lands.][In the villages of Bujay and Dupag, and still more in the district of Ytuy, they met many obstacles and afflictions, as those natives were not so docile as those of Paniqui. “Nevertheless, much fruit has been gathered, in baptizing many infidels of the neighboring tribes, Ygolot, Ylong̃ot, and others; and in reclaiming some apostates who were hiding in the mountains.” The missionaries were troubled not only with the obstinacy of those in Ytuy (or Ysinay), and the persistent efforts of the devil to render their labors vain, but with the hostilities committed ontheir converts by a tribe close by Ytuy, called Panoypuyes, who made head-hunting raids on their Christian neighbors. The Ysinays were a timid people, and these fierce marauders kept them in abject submission to their tyranny—killing them when found alone or unprotected on the road, killing or snaring their cattle, demanding from them contributions of produce, and even human beings whom the tyrants slew and then “offered in sacrifice to their false gods.” The missionaries feared that they must abandon this mission; but, hearing that Auditor Arzadun was then making his official visitation in the province of Pangasinan, they appealed to him for aid. He sent a body of armed men from that province against the Panoypuyes, but they could not administer sufficient punishment; he then ordered troops from Cagayan, two hundred and eighty-two in number. To these were added fifty of the Indian guards from the mission of Santa Cruz of Paniqui, and some of the native converts there; and this expedition was able to check the insolence of those dreaded marauders. Ustáriz presents an extract from the report of this enterprise which was furnished to him by Fray Antonio del Campo, the vicar-provincial of the said missions. The expedition captured and burned the villages of Ajanàs (the principal village of the Panoypuyes), Masi, Taveng, Bang̃ao, and others; and slew Sapàc—the chief who ruled that tribe, and had been most tyrannical toward “the poor Ysinay Christians”—with many of his followers. In Ajanàs was a large building, on higher ground than the rest, and surrounded by a wall of stones, which was their sole fortress; “it was destined only for the residence of the unmarried men, who, according to the custom ofthat tribe, are not allowed to cover the more shameful part of their bodies, nor sleep where the married people live; the said pavilion also served as a watch-tower the duty of sentinel service belonging to the unmarried men.” Since this castigation, the missions and Christian Indians had enjoyed peace; and the natives, relieved from their terror of the enemy, had flocked to the missionaries for baptism. In Bujày there were baptized about two hundred persons of the Ygolots alone, and at this writing there were “more than seven hundred souls newly added to this mission; for, the report of the valor of the Cagayan Christians in this undertaking having spread abroad, it has penetrated into even the most remote part of the mountains, attracting even the most secluded of the Ylong̃ots, a tribe who rival the Panoypuyes in valor and fierceness. The mission of Paniqui likewise felt these benign effects; for at the report of such an achievement more than six hundred persons came to enroll themselves for the [instruction in] catechism, from the Yogad and Gaddàng tribes—besides forty souls from the village of Ybana in the Ygolot tribe, who united themselves to the village of Bayombong. Nor was this blessing monopolized by these two missions, but, crossing the mountains, it went on to Pung̃can—to which place many families, influenced by the rumor of this influx of people [to the missions], have come down from the Gumang̃i tribe, in whose instruction the reverend Augustinian fathers are occupied.”][A pamphlet (Mexico?ca.1740) by Fray Manuel del Rio, then provincial of the Dominicans in Filipinas,relates the “events in the mission of Santa Cruz in Ituy, in the province of Paniqui: in the year 1739;” it is reprinted by Retana in hisArchivo, ii, pp. 175–205. The following information is gleaned therefrom, space not permitting us to present more than the leading facts contained therein.]47[The Dominican province of Filipinas had within the islands the following active missions: San Miguel de Oriong, in the mountains of Batan; Pantol and Asingan, in those of Pangasinan; in the islands48which extend toward Hermosa Island, those of the Batanes and Calayàn; and in the mountains and hills of Cagayan, the missions of Santa Rosa of Cifun, Tumavini, Orag, Mavanan, Santa Cruz, Vangan, and Capitanan. The missionaries in the provinces of Pangasinan and Cagayan had long desired to extend their work into the inland region lying between those provinces; and this was begun in the year 1632, in the district of Ituy, or Isinay. This mission was founded by Fray Thomàs Gutierrez, who afterward died therein. The district of Paniqui was afterward chosen for missionary labors, but up to 1736 with only indifferent and occasional success; it “was founded in Zifun by Fray Pedro Ximenez, and afterward was transferred to the location which it now has, with the title of Santa Rosa.” In 1735, the Augustinian fathers (who at the time of Río’s writing were administering the Ituy mission) observed someindications that those hearts were becoming softened; of this they informed the Dominicans, who in the following year made the eighth attempt to establish a mission in that heathen district. On May 25, 1736, Fray Diego de la Torre went from his village of Ilagan (in Cagayan) to make a reconnaissance among the heathen people of Cagayan; at first they rebuffed him, but by dint of kind treatment and presents he won the confidence of some among them. These told him that the only obstacle in the way of his efforts was, the impassableness of the high-road from Cagayan to Pangasinan; if this were made passable, they would have no longer a barrier between themselves and Spanish influence. Fray Torre’s report of his dealings with these heathen induced the Dominican provincial, Fray Geronymo Sanz Ortiz, to ask Valdés Tamón for government aid to their new enterprise; the governor granted the establishment of a mission in Paniqui, composed of four religious and the guard necessary for their protection, at the expense of the king; and the following religious were sent thither: Fray Manuel Molinér, Fray Joseph Thomás Marin, Fray Romualdo Molina, and Fray Pedro de Sierra. They began their labors in July, 1737, and encountered determined opposition from the natives, who, advised by the demon, would not admit them into the villages. The chiefs demanded, as the price of even allowing the missionaries to remain near the villages, gifts of beads, cattle and horses, and gold; and, finally, two men to slay as offerings to their demons. Fray Molinér died suddenly, it was suspected from poison given to him by some heathen; and in his stead Fray Torre was sent. About this time (1738) the fathers received protectionand hospitality from an Indian woman of rank in that tribe; and this aid, with the presents given by the fathers and their persistent charity and gentleness, softened the hearts of the unbelievers until they consented to make a treaty of peace, some of the chiefs even going to Nueva Segovia to ratify it. Nevertheless, the fathers still experienced much opposition, especially from the people of Bayongbong, the most southern and the chief village of that heathen district; and often their lives were in danger, especially when their Indian guards became frightened and began to retreat to their homes. Indeed, Fathers Torre and Molina died suddenly, probably from poison, like Molinér. The Dominican provincial again appealed to the government for aid, asking that more guards be assigned to the missionaries, and that one or two military posts be established in that province—partly for the protection of the missionaries, partly to ensure the safety of the road which was to be built from Pangasinan to Cagayan;49this was granted by the governor, and the necessary provisions made therefor. By the time when news of this came to Cagayan, Marin had so far advanced matters that “almost nothing remained to overcome;” he had secured the support of a powerful chief named Danao, and toleration from another named Ansimo; and Marin went to Pangasinan, taking with him Pyrán, Danao’s grandson—who was so caressed and honored by the Spaniards that he returned home a firm friend to the missionaries, and did much to open his countrymen’s hearts towardthem. The Dominican father provincial determined to open a direct road from Paniqui to Pangasinan, at the expense of the province—a most arduous and difficult undertaking, on account of the rugged surface of the country and the hostility of the Igorrots, “a bloodthirsty and very treacherous people.” Father Manuel del Río was sent out to make the necessary explorations for this road, in which he suffered great hardship. The Igorrots were greatly opposed to the intended road-making; but they were finally induced, by the father’s arguments, but still more by his liberal distribution of presents, to give their consent. The treaty made with them was thus solemnized: “In the presence of all, a hog was killed, and, as soon as the knife was thrust into it, profound silence reigned—all watching the dying struggles of the animal, and the flowing of its blood, which seemed like a fountain gushing upward. After a long time, a Christian Indian who was experienced in their ceremonies came forward, and, collecting in his hand some of the animal’s blood, went, with loud cries and a swaggering step, and smeared with the blood the feet of the Igorrot chiefs; at this they were well pleased, and began to talk vigorously in their own language, and with bold gestures, as a sign that they would fulfil their agreement. This done, they were given something to drink, and the cattle,carajays,50salt, and other things at which the bargain had been settled were placed before them; and they returned to their villages contented, having remained from that time friends with the Christians. Thisroad is two days’ journey in length, from the most eastern village of Pangasinan, called Asingan, to the village of Buxay among the Isinay people, which is a mission of the Augustinian fathers. For the greater comfort of travelers, road-houses were built at regular distances, in the places called Colong, Malalapang, and Malionlion; and in the last-named, which is the last town on the border of Pangasinan, a religious was stationed—on account of some Igorrot Christians being there, with some others who, it was hoped, would become Christians—with the title of missionary to the infidels there; he was separate from the other four who were in the province of Paniqui, who were destined to the reduction and conversion of the infidels in that province. This was a great achievement to open this road for communication between the provinces; for this has been an undertaking often attempted but never carried out, and often the royal exchequer has incurred great costs in it, and always without any benefit—especially twenty years ago, when the unfortunate mariscal Don Fernando Bustillo, governor and captain-general of these islands, attempted to open this road. Many thousands of pesos were spent, many unlucky events occurred, and no result was attained; and now, without any expense to the royal exchequer, at the cost of the religious order, it was readily cut through and opened. It is hoped that this road will be of great utility, not only for the said communication and trade between the provinces, but also for the easier conversion of the infidels—who, through trade and communication with the Christians, will learn their civilization and excellent customs, and will after a time abandon the barbarous condition inwhich they lived before.” In April of 1739, Father Río was accompanied to Manila by Danao and the other chiefs already mentioned; they were feasted and laden with presents, and the governor “granted freely whatever they asked.” In this road-building and other matters pertaining to this mission, the Dominican province spent “almost three thousand eight-real pieces; although it is the poorest province in the Indias, it can liberally spend its treasure, as now it has done, in the service of God and for the good of souls, for which chiefly it was founded.”]51
DOMINICAN MISSIONS IN PANIQUI AND ITUY[In a rare pamphlet printed at Manila and dated 1745—of which the Library of Congress possesses a copy—Bernardo Ustáriz,45then provincial of the Dominican order in Filipinas, wrote a sketch of the above missions, from which we make the following summary:][The missions of the order had reaped a rich harvest in central Luzón, but the fathers were not satisfied because the gospel had secured no stable footing “in Paniqui,46which was hiding among the provinces of Cagayan, Pangasinan, and Pampanga.” They succeeded in making an entrance therein in 1739, at the cost of the lives of four of their missionaries; but six years later they were maintaining four laborers in that region and making encouraging progress. In this enterprise they were liberally aided by Governor Gaspar de la Torre. In those remote and wildregions the missionaries suffered greatly from lack of suitable shelter and food, the inclemencies of the weather, and the hardships of traveling. As an illustration: “On one occasion, a missionary having set out from the village of Appiàt for the place called Cauayan, night came upon him when he reached a village named Làcab; he expected that he could find a lodging there, and thus pass the night less uncomfortably, under some roof. He uttered loud cries, calling to its inhabitants, but his only reply was a confused yelling from the women, who in anger criedout that the religious should not enter the village. At the time they were offering a public supplication, in order to obtain from their idols rain for making their fields fruitful; and, as they formed the opinion that the devil would not speak to them through fear of the religious, they would not consent that the father should lodge in any of their houses. Accordingly, he found himself obliged to sleep on the ground that night, exposed to any disagreeable change of weather that might arise.” For some time the missionaries were derided, repelled, and threatened, and the natives endeavored to prevent them from entering the houses; but they persevered undauntedly, and the devil was often thwarted by their courageous resistance. Many persons desired baptism, but some were lured away by the devil, speaking through the priestesses (oraniteras), and others were intimidated by the opposition of their friends and relatives, who would even threaten a convert with death. Some fancied that to become a Christian would render one “a perpetual slave to the Spaniards.” In 1743, a chief at Appiat came with his family to the missionaries to be baptized. In the aforesaid space of six years, they had “succeeded in erecting six churches, in the villages of Cauayàn, Appiàt, Bagabag, Lappàu, Darùyag, and Carìg. To these should be added that of Bayombong; for, although some Christians were there when it was received from the reverend Augustinian fathers, there were still many infidels, of whom some lived with the said Christians, and others had fled to a forest called Vàcal—from which they have gradually come out by dint of the visits which the missionaries have frequently made them, and with the baptisms amongthem an increase has been made in the number of the Christians who were in Bayombong when the Order of St. Dominic began its ministrations there. Thus, in the said seven churches there is the number of nine hundred and seventy souls, baptized in the said time—besides ten apostates, who after many years have returned to the Christian faith. The number of Christians would be greater, if the missionaries did not use especial care in administering baptism, and if they were willing to comply with the desires of many persons.” Many of the requests for baptism were caused by the desire to escape from tyrannical lords, or from creditors, or from the penalty due to their crimes; and not a few imagined that they could thus gain some more influential position among their people. In those seven churches there were eight hundred and fifty-eight catechumens; and these would have been more numerous if there were missionaries. At the time of Ustáriz’s writing, there has been a gratifying change in the feelings of those people, even among the infidels; they are more docile, and more friendly to the missionaries, and they even live more peaceably among themselves, committing fewer murders. Governor Torre granted to these fathers “extraordinary Indian guards, who even yet have not been able to complete the works in all the villages. In Cauayàn and Lappàu, they have built substantial houses and churches of planks; in Bagabag and Daruyag they have constructed houses of the same sort, and although [in those places] there are pavilions suitable for saying mass, they will proceed to build there substantial churches when they finish the wooden house and church in Appiàt (or Gàpat); they will also build a house in Carig, wherea large church of planks has already been completed. In the village of Bayombong it has likewise been necessary to build a new house and church of planks, because the buildings which were there for both these were little more than hovels.” These same Indian guards had been obliged to spend much time in opening and repairing roads, which had delayed their work on the church buildings; but those new roads had enabled the missionaries to secure an easy communication with the surrounding provinces, and to discover the lurking-places of the heathen natives. The work and maintenance of these Indian laborers are paid for by the government; but the fathers had to spend no small sum in other ways, to secure the spiritual conquest of the heathen about them. “It is necessary to influence them not only by fear but by love,” and thus the missionary must give them gratuities and presents; he must also support some of them, even for several months, who came from a great distance to receive instruction and, being in a strange land, had no means of support. The fathers had furnished plows to all who asked for them, that the natives might better cultivate their lands.][In the villages of Bujay and Dupag, and still more in the district of Ytuy, they met many obstacles and afflictions, as those natives were not so docile as those of Paniqui. “Nevertheless, much fruit has been gathered, in baptizing many infidels of the neighboring tribes, Ygolot, Ylong̃ot, and others; and in reclaiming some apostates who were hiding in the mountains.” The missionaries were troubled not only with the obstinacy of those in Ytuy (or Ysinay), and the persistent efforts of the devil to render their labors vain, but with the hostilities committed ontheir converts by a tribe close by Ytuy, called Panoypuyes, who made head-hunting raids on their Christian neighbors. The Ysinays were a timid people, and these fierce marauders kept them in abject submission to their tyranny—killing them when found alone or unprotected on the road, killing or snaring their cattle, demanding from them contributions of produce, and even human beings whom the tyrants slew and then “offered in sacrifice to their false gods.” The missionaries feared that they must abandon this mission; but, hearing that Auditor Arzadun was then making his official visitation in the province of Pangasinan, they appealed to him for aid. He sent a body of armed men from that province against the Panoypuyes, but they could not administer sufficient punishment; he then ordered troops from Cagayan, two hundred and eighty-two in number. To these were added fifty of the Indian guards from the mission of Santa Cruz of Paniqui, and some of the native converts there; and this expedition was able to check the insolence of those dreaded marauders. Ustáriz presents an extract from the report of this enterprise which was furnished to him by Fray Antonio del Campo, the vicar-provincial of the said missions. The expedition captured and burned the villages of Ajanàs (the principal village of the Panoypuyes), Masi, Taveng, Bang̃ao, and others; and slew Sapàc—the chief who ruled that tribe, and had been most tyrannical toward “the poor Ysinay Christians”—with many of his followers. In Ajanàs was a large building, on higher ground than the rest, and surrounded by a wall of stones, which was their sole fortress; “it was destined only for the residence of the unmarried men, who, according to the custom ofthat tribe, are not allowed to cover the more shameful part of their bodies, nor sleep where the married people live; the said pavilion also served as a watch-tower the duty of sentinel service belonging to the unmarried men.” Since this castigation, the missions and Christian Indians had enjoyed peace; and the natives, relieved from their terror of the enemy, had flocked to the missionaries for baptism. In Bujày there were baptized about two hundred persons of the Ygolots alone, and at this writing there were “more than seven hundred souls newly added to this mission; for, the report of the valor of the Cagayan Christians in this undertaking having spread abroad, it has penetrated into even the most remote part of the mountains, attracting even the most secluded of the Ylong̃ots, a tribe who rival the Panoypuyes in valor and fierceness. The mission of Paniqui likewise felt these benign effects; for at the report of such an achievement more than six hundred persons came to enroll themselves for the [instruction in] catechism, from the Yogad and Gaddàng tribes—besides forty souls from the village of Ybana in the Ygolot tribe, who united themselves to the village of Bayombong. Nor was this blessing monopolized by these two missions, but, crossing the mountains, it went on to Pung̃can—to which place many families, influenced by the rumor of this influx of people [to the missions], have come down from the Gumang̃i tribe, in whose instruction the reverend Augustinian fathers are occupied.”][A pamphlet (Mexico?ca.1740) by Fray Manuel del Rio, then provincial of the Dominicans in Filipinas,relates the “events in the mission of Santa Cruz in Ituy, in the province of Paniqui: in the year 1739;” it is reprinted by Retana in hisArchivo, ii, pp. 175–205. The following information is gleaned therefrom, space not permitting us to present more than the leading facts contained therein.]47[The Dominican province of Filipinas had within the islands the following active missions: San Miguel de Oriong, in the mountains of Batan; Pantol and Asingan, in those of Pangasinan; in the islands48which extend toward Hermosa Island, those of the Batanes and Calayàn; and in the mountains and hills of Cagayan, the missions of Santa Rosa of Cifun, Tumavini, Orag, Mavanan, Santa Cruz, Vangan, and Capitanan. The missionaries in the provinces of Pangasinan and Cagayan had long desired to extend their work into the inland region lying between those provinces; and this was begun in the year 1632, in the district of Ituy, or Isinay. This mission was founded by Fray Thomàs Gutierrez, who afterward died therein. The district of Paniqui was afterward chosen for missionary labors, but up to 1736 with only indifferent and occasional success; it “was founded in Zifun by Fray Pedro Ximenez, and afterward was transferred to the location which it now has, with the title of Santa Rosa.” In 1735, the Augustinian fathers (who at the time of Río’s writing were administering the Ituy mission) observed someindications that those hearts were becoming softened; of this they informed the Dominicans, who in the following year made the eighth attempt to establish a mission in that heathen district. On May 25, 1736, Fray Diego de la Torre went from his village of Ilagan (in Cagayan) to make a reconnaissance among the heathen people of Cagayan; at first they rebuffed him, but by dint of kind treatment and presents he won the confidence of some among them. These told him that the only obstacle in the way of his efforts was, the impassableness of the high-road from Cagayan to Pangasinan; if this were made passable, they would have no longer a barrier between themselves and Spanish influence. Fray Torre’s report of his dealings with these heathen induced the Dominican provincial, Fray Geronymo Sanz Ortiz, to ask Valdés Tamón for government aid to their new enterprise; the governor granted the establishment of a mission in Paniqui, composed of four religious and the guard necessary for their protection, at the expense of the king; and the following religious were sent thither: Fray Manuel Molinér, Fray Joseph Thomás Marin, Fray Romualdo Molina, and Fray Pedro de Sierra. They began their labors in July, 1737, and encountered determined opposition from the natives, who, advised by the demon, would not admit them into the villages. The chiefs demanded, as the price of even allowing the missionaries to remain near the villages, gifts of beads, cattle and horses, and gold; and, finally, two men to slay as offerings to their demons. Fray Molinér died suddenly, it was suspected from poison given to him by some heathen; and in his stead Fray Torre was sent. About this time (1738) the fathers received protectionand hospitality from an Indian woman of rank in that tribe; and this aid, with the presents given by the fathers and their persistent charity and gentleness, softened the hearts of the unbelievers until they consented to make a treaty of peace, some of the chiefs even going to Nueva Segovia to ratify it. Nevertheless, the fathers still experienced much opposition, especially from the people of Bayongbong, the most southern and the chief village of that heathen district; and often their lives were in danger, especially when their Indian guards became frightened and began to retreat to their homes. Indeed, Fathers Torre and Molina died suddenly, probably from poison, like Molinér. The Dominican provincial again appealed to the government for aid, asking that more guards be assigned to the missionaries, and that one or two military posts be established in that province—partly for the protection of the missionaries, partly to ensure the safety of the road which was to be built from Pangasinan to Cagayan;49this was granted by the governor, and the necessary provisions made therefor. By the time when news of this came to Cagayan, Marin had so far advanced matters that “almost nothing remained to overcome;” he had secured the support of a powerful chief named Danao, and toleration from another named Ansimo; and Marin went to Pangasinan, taking with him Pyrán, Danao’s grandson—who was so caressed and honored by the Spaniards that he returned home a firm friend to the missionaries, and did much to open his countrymen’s hearts towardthem. The Dominican father provincial determined to open a direct road from Paniqui to Pangasinan, at the expense of the province—a most arduous and difficult undertaking, on account of the rugged surface of the country and the hostility of the Igorrots, “a bloodthirsty and very treacherous people.” Father Manuel del Río was sent out to make the necessary explorations for this road, in which he suffered great hardship. The Igorrots were greatly opposed to the intended road-making; but they were finally induced, by the father’s arguments, but still more by his liberal distribution of presents, to give their consent. The treaty made with them was thus solemnized: “In the presence of all, a hog was killed, and, as soon as the knife was thrust into it, profound silence reigned—all watching the dying struggles of the animal, and the flowing of its blood, which seemed like a fountain gushing upward. After a long time, a Christian Indian who was experienced in their ceremonies came forward, and, collecting in his hand some of the animal’s blood, went, with loud cries and a swaggering step, and smeared with the blood the feet of the Igorrot chiefs; at this they were well pleased, and began to talk vigorously in their own language, and with bold gestures, as a sign that they would fulfil their agreement. This done, they were given something to drink, and the cattle,carajays,50salt, and other things at which the bargain had been settled were placed before them; and they returned to their villages contented, having remained from that time friends with the Christians. Thisroad is two days’ journey in length, from the most eastern village of Pangasinan, called Asingan, to the village of Buxay among the Isinay people, which is a mission of the Augustinian fathers. For the greater comfort of travelers, road-houses were built at regular distances, in the places called Colong, Malalapang, and Malionlion; and in the last-named, which is the last town on the border of Pangasinan, a religious was stationed—on account of some Igorrot Christians being there, with some others who, it was hoped, would become Christians—with the title of missionary to the infidels there; he was separate from the other four who were in the province of Paniqui, who were destined to the reduction and conversion of the infidels in that province. This was a great achievement to open this road for communication between the provinces; for this has been an undertaking often attempted but never carried out, and often the royal exchequer has incurred great costs in it, and always without any benefit—especially twenty years ago, when the unfortunate mariscal Don Fernando Bustillo, governor and captain-general of these islands, attempted to open this road. Many thousands of pesos were spent, many unlucky events occurred, and no result was attained; and now, without any expense to the royal exchequer, at the cost of the religious order, it was readily cut through and opened. It is hoped that this road will be of great utility, not only for the said communication and trade between the provinces, but also for the easier conversion of the infidels—who, through trade and communication with the Christians, will learn their civilization and excellent customs, and will after a time abandon the barbarous condition inwhich they lived before.” In April of 1739, Father Río was accompanied to Manila by Danao and the other chiefs already mentioned; they were feasted and laden with presents, and the governor “granted freely whatever they asked.” In this road-building and other matters pertaining to this mission, the Dominican province spent “almost three thousand eight-real pieces; although it is the poorest province in the Indias, it can liberally spend its treasure, as now it has done, in the service of God and for the good of souls, for which chiefly it was founded.”]51
DOMINICAN MISSIONS IN PANIQUI AND ITUY[In a rare pamphlet printed at Manila and dated 1745—of which the Library of Congress possesses a copy—Bernardo Ustáriz,45then provincial of the Dominican order in Filipinas, wrote a sketch of the above missions, from which we make the following summary:][The missions of the order had reaped a rich harvest in central Luzón, but the fathers were not satisfied because the gospel had secured no stable footing “in Paniqui,46which was hiding among the provinces of Cagayan, Pangasinan, and Pampanga.” They succeeded in making an entrance therein in 1739, at the cost of the lives of four of their missionaries; but six years later they were maintaining four laborers in that region and making encouraging progress. In this enterprise they were liberally aided by Governor Gaspar de la Torre. In those remote and wildregions the missionaries suffered greatly from lack of suitable shelter and food, the inclemencies of the weather, and the hardships of traveling. As an illustration: “On one occasion, a missionary having set out from the village of Appiàt for the place called Cauayan, night came upon him when he reached a village named Làcab; he expected that he could find a lodging there, and thus pass the night less uncomfortably, under some roof. He uttered loud cries, calling to its inhabitants, but his only reply was a confused yelling from the women, who in anger criedout that the religious should not enter the village. At the time they were offering a public supplication, in order to obtain from their idols rain for making their fields fruitful; and, as they formed the opinion that the devil would not speak to them through fear of the religious, they would not consent that the father should lodge in any of their houses. Accordingly, he found himself obliged to sleep on the ground that night, exposed to any disagreeable change of weather that might arise.” For some time the missionaries were derided, repelled, and threatened, and the natives endeavored to prevent them from entering the houses; but they persevered undauntedly, and the devil was often thwarted by their courageous resistance. Many persons desired baptism, but some were lured away by the devil, speaking through the priestesses (oraniteras), and others were intimidated by the opposition of their friends and relatives, who would even threaten a convert with death. Some fancied that to become a Christian would render one “a perpetual slave to the Spaniards.” In 1743, a chief at Appiat came with his family to the missionaries to be baptized. In the aforesaid space of six years, they had “succeeded in erecting six churches, in the villages of Cauayàn, Appiàt, Bagabag, Lappàu, Darùyag, and Carìg. To these should be added that of Bayombong; for, although some Christians were there when it was received from the reverend Augustinian fathers, there were still many infidels, of whom some lived with the said Christians, and others had fled to a forest called Vàcal—from which they have gradually come out by dint of the visits which the missionaries have frequently made them, and with the baptisms amongthem an increase has been made in the number of the Christians who were in Bayombong when the Order of St. Dominic began its ministrations there. Thus, in the said seven churches there is the number of nine hundred and seventy souls, baptized in the said time—besides ten apostates, who after many years have returned to the Christian faith. The number of Christians would be greater, if the missionaries did not use especial care in administering baptism, and if they were willing to comply with the desires of many persons.” Many of the requests for baptism were caused by the desire to escape from tyrannical lords, or from creditors, or from the penalty due to their crimes; and not a few imagined that they could thus gain some more influential position among their people. In those seven churches there were eight hundred and fifty-eight catechumens; and these would have been more numerous if there were missionaries. At the time of Ustáriz’s writing, there has been a gratifying change in the feelings of those people, even among the infidels; they are more docile, and more friendly to the missionaries, and they even live more peaceably among themselves, committing fewer murders. Governor Torre granted to these fathers “extraordinary Indian guards, who even yet have not been able to complete the works in all the villages. In Cauayàn and Lappàu, they have built substantial houses and churches of planks; in Bagabag and Daruyag they have constructed houses of the same sort, and although [in those places] there are pavilions suitable for saying mass, they will proceed to build there substantial churches when they finish the wooden house and church in Appiàt (or Gàpat); they will also build a house in Carig, wherea large church of planks has already been completed. In the village of Bayombong it has likewise been necessary to build a new house and church of planks, because the buildings which were there for both these were little more than hovels.” These same Indian guards had been obliged to spend much time in opening and repairing roads, which had delayed their work on the church buildings; but those new roads had enabled the missionaries to secure an easy communication with the surrounding provinces, and to discover the lurking-places of the heathen natives. The work and maintenance of these Indian laborers are paid for by the government; but the fathers had to spend no small sum in other ways, to secure the spiritual conquest of the heathen about them. “It is necessary to influence them not only by fear but by love,” and thus the missionary must give them gratuities and presents; he must also support some of them, even for several months, who came from a great distance to receive instruction and, being in a strange land, had no means of support. The fathers had furnished plows to all who asked for them, that the natives might better cultivate their lands.][In the villages of Bujay and Dupag, and still more in the district of Ytuy, they met many obstacles and afflictions, as those natives were not so docile as those of Paniqui. “Nevertheless, much fruit has been gathered, in baptizing many infidels of the neighboring tribes, Ygolot, Ylong̃ot, and others; and in reclaiming some apostates who were hiding in the mountains.” The missionaries were troubled not only with the obstinacy of those in Ytuy (or Ysinay), and the persistent efforts of the devil to render their labors vain, but with the hostilities committed ontheir converts by a tribe close by Ytuy, called Panoypuyes, who made head-hunting raids on their Christian neighbors. The Ysinays were a timid people, and these fierce marauders kept them in abject submission to their tyranny—killing them when found alone or unprotected on the road, killing or snaring their cattle, demanding from them contributions of produce, and even human beings whom the tyrants slew and then “offered in sacrifice to their false gods.” The missionaries feared that they must abandon this mission; but, hearing that Auditor Arzadun was then making his official visitation in the province of Pangasinan, they appealed to him for aid. He sent a body of armed men from that province against the Panoypuyes, but they could not administer sufficient punishment; he then ordered troops from Cagayan, two hundred and eighty-two in number. To these were added fifty of the Indian guards from the mission of Santa Cruz of Paniqui, and some of the native converts there; and this expedition was able to check the insolence of those dreaded marauders. Ustáriz presents an extract from the report of this enterprise which was furnished to him by Fray Antonio del Campo, the vicar-provincial of the said missions. The expedition captured and burned the villages of Ajanàs (the principal village of the Panoypuyes), Masi, Taveng, Bang̃ao, and others; and slew Sapàc—the chief who ruled that tribe, and had been most tyrannical toward “the poor Ysinay Christians”—with many of his followers. In Ajanàs was a large building, on higher ground than the rest, and surrounded by a wall of stones, which was their sole fortress; “it was destined only for the residence of the unmarried men, who, according to the custom ofthat tribe, are not allowed to cover the more shameful part of their bodies, nor sleep where the married people live; the said pavilion also served as a watch-tower the duty of sentinel service belonging to the unmarried men.” Since this castigation, the missions and Christian Indians had enjoyed peace; and the natives, relieved from their terror of the enemy, had flocked to the missionaries for baptism. In Bujày there were baptized about two hundred persons of the Ygolots alone, and at this writing there were “more than seven hundred souls newly added to this mission; for, the report of the valor of the Cagayan Christians in this undertaking having spread abroad, it has penetrated into even the most remote part of the mountains, attracting even the most secluded of the Ylong̃ots, a tribe who rival the Panoypuyes in valor and fierceness. The mission of Paniqui likewise felt these benign effects; for at the report of such an achievement more than six hundred persons came to enroll themselves for the [instruction in] catechism, from the Yogad and Gaddàng tribes—besides forty souls from the village of Ybana in the Ygolot tribe, who united themselves to the village of Bayombong. Nor was this blessing monopolized by these two missions, but, crossing the mountains, it went on to Pung̃can—to which place many families, influenced by the rumor of this influx of people [to the missions], have come down from the Gumang̃i tribe, in whose instruction the reverend Augustinian fathers are occupied.”][A pamphlet (Mexico?ca.1740) by Fray Manuel del Rio, then provincial of the Dominicans in Filipinas,relates the “events in the mission of Santa Cruz in Ituy, in the province of Paniqui: in the year 1739;” it is reprinted by Retana in hisArchivo, ii, pp. 175–205. The following information is gleaned therefrom, space not permitting us to present more than the leading facts contained therein.]47[The Dominican province of Filipinas had within the islands the following active missions: San Miguel de Oriong, in the mountains of Batan; Pantol and Asingan, in those of Pangasinan; in the islands48which extend toward Hermosa Island, those of the Batanes and Calayàn; and in the mountains and hills of Cagayan, the missions of Santa Rosa of Cifun, Tumavini, Orag, Mavanan, Santa Cruz, Vangan, and Capitanan. The missionaries in the provinces of Pangasinan and Cagayan had long desired to extend their work into the inland region lying between those provinces; and this was begun in the year 1632, in the district of Ituy, or Isinay. This mission was founded by Fray Thomàs Gutierrez, who afterward died therein. The district of Paniqui was afterward chosen for missionary labors, but up to 1736 with only indifferent and occasional success; it “was founded in Zifun by Fray Pedro Ximenez, and afterward was transferred to the location which it now has, with the title of Santa Rosa.” In 1735, the Augustinian fathers (who at the time of Río’s writing were administering the Ituy mission) observed someindications that those hearts were becoming softened; of this they informed the Dominicans, who in the following year made the eighth attempt to establish a mission in that heathen district. On May 25, 1736, Fray Diego de la Torre went from his village of Ilagan (in Cagayan) to make a reconnaissance among the heathen people of Cagayan; at first they rebuffed him, but by dint of kind treatment and presents he won the confidence of some among them. These told him that the only obstacle in the way of his efforts was, the impassableness of the high-road from Cagayan to Pangasinan; if this were made passable, they would have no longer a barrier between themselves and Spanish influence. Fray Torre’s report of his dealings with these heathen induced the Dominican provincial, Fray Geronymo Sanz Ortiz, to ask Valdés Tamón for government aid to their new enterprise; the governor granted the establishment of a mission in Paniqui, composed of four religious and the guard necessary for their protection, at the expense of the king; and the following religious were sent thither: Fray Manuel Molinér, Fray Joseph Thomás Marin, Fray Romualdo Molina, and Fray Pedro de Sierra. They began their labors in July, 1737, and encountered determined opposition from the natives, who, advised by the demon, would not admit them into the villages. The chiefs demanded, as the price of even allowing the missionaries to remain near the villages, gifts of beads, cattle and horses, and gold; and, finally, two men to slay as offerings to their demons. Fray Molinér died suddenly, it was suspected from poison given to him by some heathen; and in his stead Fray Torre was sent. About this time (1738) the fathers received protectionand hospitality from an Indian woman of rank in that tribe; and this aid, with the presents given by the fathers and their persistent charity and gentleness, softened the hearts of the unbelievers until they consented to make a treaty of peace, some of the chiefs even going to Nueva Segovia to ratify it. Nevertheless, the fathers still experienced much opposition, especially from the people of Bayongbong, the most southern and the chief village of that heathen district; and often their lives were in danger, especially when their Indian guards became frightened and began to retreat to their homes. Indeed, Fathers Torre and Molina died suddenly, probably from poison, like Molinér. The Dominican provincial again appealed to the government for aid, asking that more guards be assigned to the missionaries, and that one or two military posts be established in that province—partly for the protection of the missionaries, partly to ensure the safety of the road which was to be built from Pangasinan to Cagayan;49this was granted by the governor, and the necessary provisions made therefor. By the time when news of this came to Cagayan, Marin had so far advanced matters that “almost nothing remained to overcome;” he had secured the support of a powerful chief named Danao, and toleration from another named Ansimo; and Marin went to Pangasinan, taking with him Pyrán, Danao’s grandson—who was so caressed and honored by the Spaniards that he returned home a firm friend to the missionaries, and did much to open his countrymen’s hearts towardthem. The Dominican father provincial determined to open a direct road from Paniqui to Pangasinan, at the expense of the province—a most arduous and difficult undertaking, on account of the rugged surface of the country and the hostility of the Igorrots, “a bloodthirsty and very treacherous people.” Father Manuel del Río was sent out to make the necessary explorations for this road, in which he suffered great hardship. The Igorrots were greatly opposed to the intended road-making; but they were finally induced, by the father’s arguments, but still more by his liberal distribution of presents, to give their consent. The treaty made with them was thus solemnized: “In the presence of all, a hog was killed, and, as soon as the knife was thrust into it, profound silence reigned—all watching the dying struggles of the animal, and the flowing of its blood, which seemed like a fountain gushing upward. After a long time, a Christian Indian who was experienced in their ceremonies came forward, and, collecting in his hand some of the animal’s blood, went, with loud cries and a swaggering step, and smeared with the blood the feet of the Igorrot chiefs; at this they were well pleased, and began to talk vigorously in their own language, and with bold gestures, as a sign that they would fulfil their agreement. This done, they were given something to drink, and the cattle,carajays,50salt, and other things at which the bargain had been settled were placed before them; and they returned to their villages contented, having remained from that time friends with the Christians. Thisroad is two days’ journey in length, from the most eastern village of Pangasinan, called Asingan, to the village of Buxay among the Isinay people, which is a mission of the Augustinian fathers. For the greater comfort of travelers, road-houses were built at regular distances, in the places called Colong, Malalapang, and Malionlion; and in the last-named, which is the last town on the border of Pangasinan, a religious was stationed—on account of some Igorrot Christians being there, with some others who, it was hoped, would become Christians—with the title of missionary to the infidels there; he was separate from the other four who were in the province of Paniqui, who were destined to the reduction and conversion of the infidels in that province. This was a great achievement to open this road for communication between the provinces; for this has been an undertaking often attempted but never carried out, and often the royal exchequer has incurred great costs in it, and always without any benefit—especially twenty years ago, when the unfortunate mariscal Don Fernando Bustillo, governor and captain-general of these islands, attempted to open this road. Many thousands of pesos were spent, many unlucky events occurred, and no result was attained; and now, without any expense to the royal exchequer, at the cost of the religious order, it was readily cut through and opened. It is hoped that this road will be of great utility, not only for the said communication and trade between the provinces, but also for the easier conversion of the infidels—who, through trade and communication with the Christians, will learn their civilization and excellent customs, and will after a time abandon the barbarous condition inwhich they lived before.” In April of 1739, Father Río was accompanied to Manila by Danao and the other chiefs already mentioned; they were feasted and laden with presents, and the governor “granted freely whatever they asked.” In this road-building and other matters pertaining to this mission, the Dominican province spent “almost three thousand eight-real pieces; although it is the poorest province in the Indias, it can liberally spend its treasure, as now it has done, in the service of God and for the good of souls, for which chiefly it was founded.”]51
DOMINICAN MISSIONS IN PANIQUI AND ITUY[In a rare pamphlet printed at Manila and dated 1745—of which the Library of Congress possesses a copy—Bernardo Ustáriz,45then provincial of the Dominican order in Filipinas, wrote a sketch of the above missions, from which we make the following summary:][The missions of the order had reaped a rich harvest in central Luzón, but the fathers were not satisfied because the gospel had secured no stable footing “in Paniqui,46which was hiding among the provinces of Cagayan, Pangasinan, and Pampanga.” They succeeded in making an entrance therein in 1739, at the cost of the lives of four of their missionaries; but six years later they were maintaining four laborers in that region and making encouraging progress. In this enterprise they were liberally aided by Governor Gaspar de la Torre. In those remote and wildregions the missionaries suffered greatly from lack of suitable shelter and food, the inclemencies of the weather, and the hardships of traveling. As an illustration: “On one occasion, a missionary having set out from the village of Appiàt for the place called Cauayan, night came upon him when he reached a village named Làcab; he expected that he could find a lodging there, and thus pass the night less uncomfortably, under some roof. He uttered loud cries, calling to its inhabitants, but his only reply was a confused yelling from the women, who in anger criedout that the religious should not enter the village. At the time they were offering a public supplication, in order to obtain from their idols rain for making their fields fruitful; and, as they formed the opinion that the devil would not speak to them through fear of the religious, they would not consent that the father should lodge in any of their houses. Accordingly, he found himself obliged to sleep on the ground that night, exposed to any disagreeable change of weather that might arise.” For some time the missionaries were derided, repelled, and threatened, and the natives endeavored to prevent them from entering the houses; but they persevered undauntedly, and the devil was often thwarted by their courageous resistance. Many persons desired baptism, but some were lured away by the devil, speaking through the priestesses (oraniteras), and others were intimidated by the opposition of their friends and relatives, who would even threaten a convert with death. Some fancied that to become a Christian would render one “a perpetual slave to the Spaniards.” In 1743, a chief at Appiat came with his family to the missionaries to be baptized. In the aforesaid space of six years, they had “succeeded in erecting six churches, in the villages of Cauayàn, Appiàt, Bagabag, Lappàu, Darùyag, and Carìg. To these should be added that of Bayombong; for, although some Christians were there when it was received from the reverend Augustinian fathers, there were still many infidels, of whom some lived with the said Christians, and others had fled to a forest called Vàcal—from which they have gradually come out by dint of the visits which the missionaries have frequently made them, and with the baptisms amongthem an increase has been made in the number of the Christians who were in Bayombong when the Order of St. Dominic began its ministrations there. Thus, in the said seven churches there is the number of nine hundred and seventy souls, baptized in the said time—besides ten apostates, who after many years have returned to the Christian faith. The number of Christians would be greater, if the missionaries did not use especial care in administering baptism, and if they were willing to comply with the desires of many persons.” Many of the requests for baptism were caused by the desire to escape from tyrannical lords, or from creditors, or from the penalty due to their crimes; and not a few imagined that they could thus gain some more influential position among their people. In those seven churches there were eight hundred and fifty-eight catechumens; and these would have been more numerous if there were missionaries. At the time of Ustáriz’s writing, there has been a gratifying change in the feelings of those people, even among the infidels; they are more docile, and more friendly to the missionaries, and they even live more peaceably among themselves, committing fewer murders. Governor Torre granted to these fathers “extraordinary Indian guards, who even yet have not been able to complete the works in all the villages. In Cauayàn and Lappàu, they have built substantial houses and churches of planks; in Bagabag and Daruyag they have constructed houses of the same sort, and although [in those places] there are pavilions suitable for saying mass, they will proceed to build there substantial churches when they finish the wooden house and church in Appiàt (or Gàpat); they will also build a house in Carig, wherea large church of planks has already been completed. In the village of Bayombong it has likewise been necessary to build a new house and church of planks, because the buildings which were there for both these were little more than hovels.” These same Indian guards had been obliged to spend much time in opening and repairing roads, which had delayed their work on the church buildings; but those new roads had enabled the missionaries to secure an easy communication with the surrounding provinces, and to discover the lurking-places of the heathen natives. The work and maintenance of these Indian laborers are paid for by the government; but the fathers had to spend no small sum in other ways, to secure the spiritual conquest of the heathen about them. “It is necessary to influence them not only by fear but by love,” and thus the missionary must give them gratuities and presents; he must also support some of them, even for several months, who came from a great distance to receive instruction and, being in a strange land, had no means of support. The fathers had furnished plows to all who asked for them, that the natives might better cultivate their lands.][In the villages of Bujay and Dupag, and still more in the district of Ytuy, they met many obstacles and afflictions, as those natives were not so docile as those of Paniqui. “Nevertheless, much fruit has been gathered, in baptizing many infidels of the neighboring tribes, Ygolot, Ylong̃ot, and others; and in reclaiming some apostates who were hiding in the mountains.” The missionaries were troubled not only with the obstinacy of those in Ytuy (or Ysinay), and the persistent efforts of the devil to render their labors vain, but with the hostilities committed ontheir converts by a tribe close by Ytuy, called Panoypuyes, who made head-hunting raids on their Christian neighbors. The Ysinays were a timid people, and these fierce marauders kept them in abject submission to their tyranny—killing them when found alone or unprotected on the road, killing or snaring their cattle, demanding from them contributions of produce, and even human beings whom the tyrants slew and then “offered in sacrifice to their false gods.” The missionaries feared that they must abandon this mission; but, hearing that Auditor Arzadun was then making his official visitation in the province of Pangasinan, they appealed to him for aid. He sent a body of armed men from that province against the Panoypuyes, but they could not administer sufficient punishment; he then ordered troops from Cagayan, two hundred and eighty-two in number. To these were added fifty of the Indian guards from the mission of Santa Cruz of Paniqui, and some of the native converts there; and this expedition was able to check the insolence of those dreaded marauders. Ustáriz presents an extract from the report of this enterprise which was furnished to him by Fray Antonio del Campo, the vicar-provincial of the said missions. The expedition captured and burned the villages of Ajanàs (the principal village of the Panoypuyes), Masi, Taveng, Bang̃ao, and others; and slew Sapàc—the chief who ruled that tribe, and had been most tyrannical toward “the poor Ysinay Christians”—with many of his followers. In Ajanàs was a large building, on higher ground than the rest, and surrounded by a wall of stones, which was their sole fortress; “it was destined only for the residence of the unmarried men, who, according to the custom ofthat tribe, are not allowed to cover the more shameful part of their bodies, nor sleep where the married people live; the said pavilion also served as a watch-tower the duty of sentinel service belonging to the unmarried men.” Since this castigation, the missions and Christian Indians had enjoyed peace; and the natives, relieved from their terror of the enemy, had flocked to the missionaries for baptism. In Bujày there were baptized about two hundred persons of the Ygolots alone, and at this writing there were “more than seven hundred souls newly added to this mission; for, the report of the valor of the Cagayan Christians in this undertaking having spread abroad, it has penetrated into even the most remote part of the mountains, attracting even the most secluded of the Ylong̃ots, a tribe who rival the Panoypuyes in valor and fierceness. The mission of Paniqui likewise felt these benign effects; for at the report of such an achievement more than six hundred persons came to enroll themselves for the [instruction in] catechism, from the Yogad and Gaddàng tribes—besides forty souls from the village of Ybana in the Ygolot tribe, who united themselves to the village of Bayombong. Nor was this blessing monopolized by these two missions, but, crossing the mountains, it went on to Pung̃can—to which place many families, influenced by the rumor of this influx of people [to the missions], have come down from the Gumang̃i tribe, in whose instruction the reverend Augustinian fathers are occupied.”][A pamphlet (Mexico?ca.1740) by Fray Manuel del Rio, then provincial of the Dominicans in Filipinas,relates the “events in the mission of Santa Cruz in Ituy, in the province of Paniqui: in the year 1739;” it is reprinted by Retana in hisArchivo, ii, pp. 175–205. The following information is gleaned therefrom, space not permitting us to present more than the leading facts contained therein.]47[The Dominican province of Filipinas had within the islands the following active missions: San Miguel de Oriong, in the mountains of Batan; Pantol and Asingan, in those of Pangasinan; in the islands48which extend toward Hermosa Island, those of the Batanes and Calayàn; and in the mountains and hills of Cagayan, the missions of Santa Rosa of Cifun, Tumavini, Orag, Mavanan, Santa Cruz, Vangan, and Capitanan. The missionaries in the provinces of Pangasinan and Cagayan had long desired to extend their work into the inland region lying between those provinces; and this was begun in the year 1632, in the district of Ituy, or Isinay. This mission was founded by Fray Thomàs Gutierrez, who afterward died therein. The district of Paniqui was afterward chosen for missionary labors, but up to 1736 with only indifferent and occasional success; it “was founded in Zifun by Fray Pedro Ximenez, and afterward was transferred to the location which it now has, with the title of Santa Rosa.” In 1735, the Augustinian fathers (who at the time of Río’s writing were administering the Ituy mission) observed someindications that those hearts were becoming softened; of this they informed the Dominicans, who in the following year made the eighth attempt to establish a mission in that heathen district. On May 25, 1736, Fray Diego de la Torre went from his village of Ilagan (in Cagayan) to make a reconnaissance among the heathen people of Cagayan; at first they rebuffed him, but by dint of kind treatment and presents he won the confidence of some among them. These told him that the only obstacle in the way of his efforts was, the impassableness of the high-road from Cagayan to Pangasinan; if this were made passable, they would have no longer a barrier between themselves and Spanish influence. Fray Torre’s report of his dealings with these heathen induced the Dominican provincial, Fray Geronymo Sanz Ortiz, to ask Valdés Tamón for government aid to their new enterprise; the governor granted the establishment of a mission in Paniqui, composed of four religious and the guard necessary for their protection, at the expense of the king; and the following religious were sent thither: Fray Manuel Molinér, Fray Joseph Thomás Marin, Fray Romualdo Molina, and Fray Pedro de Sierra. They began their labors in July, 1737, and encountered determined opposition from the natives, who, advised by the demon, would not admit them into the villages. The chiefs demanded, as the price of even allowing the missionaries to remain near the villages, gifts of beads, cattle and horses, and gold; and, finally, two men to slay as offerings to their demons. Fray Molinér died suddenly, it was suspected from poison given to him by some heathen; and in his stead Fray Torre was sent. About this time (1738) the fathers received protectionand hospitality from an Indian woman of rank in that tribe; and this aid, with the presents given by the fathers and their persistent charity and gentleness, softened the hearts of the unbelievers until they consented to make a treaty of peace, some of the chiefs even going to Nueva Segovia to ratify it. Nevertheless, the fathers still experienced much opposition, especially from the people of Bayongbong, the most southern and the chief village of that heathen district; and often their lives were in danger, especially when their Indian guards became frightened and began to retreat to their homes. Indeed, Fathers Torre and Molina died suddenly, probably from poison, like Molinér. The Dominican provincial again appealed to the government for aid, asking that more guards be assigned to the missionaries, and that one or two military posts be established in that province—partly for the protection of the missionaries, partly to ensure the safety of the road which was to be built from Pangasinan to Cagayan;49this was granted by the governor, and the necessary provisions made therefor. By the time when news of this came to Cagayan, Marin had so far advanced matters that “almost nothing remained to overcome;” he had secured the support of a powerful chief named Danao, and toleration from another named Ansimo; and Marin went to Pangasinan, taking with him Pyrán, Danao’s grandson—who was so caressed and honored by the Spaniards that he returned home a firm friend to the missionaries, and did much to open his countrymen’s hearts towardthem. The Dominican father provincial determined to open a direct road from Paniqui to Pangasinan, at the expense of the province—a most arduous and difficult undertaking, on account of the rugged surface of the country and the hostility of the Igorrots, “a bloodthirsty and very treacherous people.” Father Manuel del Río was sent out to make the necessary explorations for this road, in which he suffered great hardship. The Igorrots were greatly opposed to the intended road-making; but they were finally induced, by the father’s arguments, but still more by his liberal distribution of presents, to give their consent. The treaty made with them was thus solemnized: “In the presence of all, a hog was killed, and, as soon as the knife was thrust into it, profound silence reigned—all watching the dying struggles of the animal, and the flowing of its blood, which seemed like a fountain gushing upward. After a long time, a Christian Indian who was experienced in their ceremonies came forward, and, collecting in his hand some of the animal’s blood, went, with loud cries and a swaggering step, and smeared with the blood the feet of the Igorrot chiefs; at this they were well pleased, and began to talk vigorously in their own language, and with bold gestures, as a sign that they would fulfil their agreement. This done, they were given something to drink, and the cattle,carajays,50salt, and other things at which the bargain had been settled were placed before them; and they returned to their villages contented, having remained from that time friends with the Christians. Thisroad is two days’ journey in length, from the most eastern village of Pangasinan, called Asingan, to the village of Buxay among the Isinay people, which is a mission of the Augustinian fathers. For the greater comfort of travelers, road-houses were built at regular distances, in the places called Colong, Malalapang, and Malionlion; and in the last-named, which is the last town on the border of Pangasinan, a religious was stationed—on account of some Igorrot Christians being there, with some others who, it was hoped, would become Christians—with the title of missionary to the infidels there; he was separate from the other four who were in the province of Paniqui, who were destined to the reduction and conversion of the infidels in that province. This was a great achievement to open this road for communication between the provinces; for this has been an undertaking often attempted but never carried out, and often the royal exchequer has incurred great costs in it, and always without any benefit—especially twenty years ago, when the unfortunate mariscal Don Fernando Bustillo, governor and captain-general of these islands, attempted to open this road. Many thousands of pesos were spent, many unlucky events occurred, and no result was attained; and now, without any expense to the royal exchequer, at the cost of the religious order, it was readily cut through and opened. It is hoped that this road will be of great utility, not only for the said communication and trade between the provinces, but also for the easier conversion of the infidels—who, through trade and communication with the Christians, will learn their civilization and excellent customs, and will after a time abandon the barbarous condition inwhich they lived before.” In April of 1739, Father Río was accompanied to Manila by Danao and the other chiefs already mentioned; they were feasted and laden with presents, and the governor “granted freely whatever they asked.” In this road-building and other matters pertaining to this mission, the Dominican province spent “almost three thousand eight-real pieces; although it is the poorest province in the Indias, it can liberally spend its treasure, as now it has done, in the service of God and for the good of souls, for which chiefly it was founded.”]51
DOMINICAN MISSIONS IN PANIQUI AND ITUY[In a rare pamphlet printed at Manila and dated 1745—of which the Library of Congress possesses a copy—Bernardo Ustáriz,45then provincial of the Dominican order in Filipinas, wrote a sketch of the above missions, from which we make the following summary:][The missions of the order had reaped a rich harvest in central Luzón, but the fathers were not satisfied because the gospel had secured no stable footing “in Paniqui,46which was hiding among the provinces of Cagayan, Pangasinan, and Pampanga.” They succeeded in making an entrance therein in 1739, at the cost of the lives of four of their missionaries; but six years later they were maintaining four laborers in that region and making encouraging progress. In this enterprise they were liberally aided by Governor Gaspar de la Torre. In those remote and wildregions the missionaries suffered greatly from lack of suitable shelter and food, the inclemencies of the weather, and the hardships of traveling. As an illustration: “On one occasion, a missionary having set out from the village of Appiàt for the place called Cauayan, night came upon him when he reached a village named Làcab; he expected that he could find a lodging there, and thus pass the night less uncomfortably, under some roof. He uttered loud cries, calling to its inhabitants, but his only reply was a confused yelling from the women, who in anger criedout that the religious should not enter the village. At the time they were offering a public supplication, in order to obtain from their idols rain for making their fields fruitful; and, as they formed the opinion that the devil would not speak to them through fear of the religious, they would not consent that the father should lodge in any of their houses. Accordingly, he found himself obliged to sleep on the ground that night, exposed to any disagreeable change of weather that might arise.” For some time the missionaries were derided, repelled, and threatened, and the natives endeavored to prevent them from entering the houses; but they persevered undauntedly, and the devil was often thwarted by their courageous resistance. Many persons desired baptism, but some were lured away by the devil, speaking through the priestesses (oraniteras), and others were intimidated by the opposition of their friends and relatives, who would even threaten a convert with death. Some fancied that to become a Christian would render one “a perpetual slave to the Spaniards.” In 1743, a chief at Appiat came with his family to the missionaries to be baptized. In the aforesaid space of six years, they had “succeeded in erecting six churches, in the villages of Cauayàn, Appiàt, Bagabag, Lappàu, Darùyag, and Carìg. To these should be added that of Bayombong; for, although some Christians were there when it was received from the reverend Augustinian fathers, there were still many infidels, of whom some lived with the said Christians, and others had fled to a forest called Vàcal—from which they have gradually come out by dint of the visits which the missionaries have frequently made them, and with the baptisms amongthem an increase has been made in the number of the Christians who were in Bayombong when the Order of St. Dominic began its ministrations there. Thus, in the said seven churches there is the number of nine hundred and seventy souls, baptized in the said time—besides ten apostates, who after many years have returned to the Christian faith. The number of Christians would be greater, if the missionaries did not use especial care in administering baptism, and if they were willing to comply with the desires of many persons.” Many of the requests for baptism were caused by the desire to escape from tyrannical lords, or from creditors, or from the penalty due to their crimes; and not a few imagined that they could thus gain some more influential position among their people. In those seven churches there were eight hundred and fifty-eight catechumens; and these would have been more numerous if there were missionaries. At the time of Ustáriz’s writing, there has been a gratifying change in the feelings of those people, even among the infidels; they are more docile, and more friendly to the missionaries, and they even live more peaceably among themselves, committing fewer murders. Governor Torre granted to these fathers “extraordinary Indian guards, who even yet have not been able to complete the works in all the villages. In Cauayàn and Lappàu, they have built substantial houses and churches of planks; in Bagabag and Daruyag they have constructed houses of the same sort, and although [in those places] there are pavilions suitable for saying mass, they will proceed to build there substantial churches when they finish the wooden house and church in Appiàt (or Gàpat); they will also build a house in Carig, wherea large church of planks has already been completed. In the village of Bayombong it has likewise been necessary to build a new house and church of planks, because the buildings which were there for both these were little more than hovels.” These same Indian guards had been obliged to spend much time in opening and repairing roads, which had delayed their work on the church buildings; but those new roads had enabled the missionaries to secure an easy communication with the surrounding provinces, and to discover the lurking-places of the heathen natives. The work and maintenance of these Indian laborers are paid for by the government; but the fathers had to spend no small sum in other ways, to secure the spiritual conquest of the heathen about them. “It is necessary to influence them not only by fear but by love,” and thus the missionary must give them gratuities and presents; he must also support some of them, even for several months, who came from a great distance to receive instruction and, being in a strange land, had no means of support. The fathers had furnished plows to all who asked for them, that the natives might better cultivate their lands.][In the villages of Bujay and Dupag, and still more in the district of Ytuy, they met many obstacles and afflictions, as those natives were not so docile as those of Paniqui. “Nevertheless, much fruit has been gathered, in baptizing many infidels of the neighboring tribes, Ygolot, Ylong̃ot, and others; and in reclaiming some apostates who were hiding in the mountains.” The missionaries were troubled not only with the obstinacy of those in Ytuy (or Ysinay), and the persistent efforts of the devil to render their labors vain, but with the hostilities committed ontheir converts by a tribe close by Ytuy, called Panoypuyes, who made head-hunting raids on their Christian neighbors. The Ysinays were a timid people, and these fierce marauders kept them in abject submission to their tyranny—killing them when found alone or unprotected on the road, killing or snaring their cattle, demanding from them contributions of produce, and even human beings whom the tyrants slew and then “offered in sacrifice to their false gods.” The missionaries feared that they must abandon this mission; but, hearing that Auditor Arzadun was then making his official visitation in the province of Pangasinan, they appealed to him for aid. He sent a body of armed men from that province against the Panoypuyes, but they could not administer sufficient punishment; he then ordered troops from Cagayan, two hundred and eighty-two in number. To these were added fifty of the Indian guards from the mission of Santa Cruz of Paniqui, and some of the native converts there; and this expedition was able to check the insolence of those dreaded marauders. Ustáriz presents an extract from the report of this enterprise which was furnished to him by Fray Antonio del Campo, the vicar-provincial of the said missions. The expedition captured and burned the villages of Ajanàs (the principal village of the Panoypuyes), Masi, Taveng, Bang̃ao, and others; and slew Sapàc—the chief who ruled that tribe, and had been most tyrannical toward “the poor Ysinay Christians”—with many of his followers. In Ajanàs was a large building, on higher ground than the rest, and surrounded by a wall of stones, which was their sole fortress; “it was destined only for the residence of the unmarried men, who, according to the custom ofthat tribe, are not allowed to cover the more shameful part of their bodies, nor sleep where the married people live; the said pavilion also served as a watch-tower the duty of sentinel service belonging to the unmarried men.” Since this castigation, the missions and Christian Indians had enjoyed peace; and the natives, relieved from their terror of the enemy, had flocked to the missionaries for baptism. In Bujày there were baptized about two hundred persons of the Ygolots alone, and at this writing there were “more than seven hundred souls newly added to this mission; for, the report of the valor of the Cagayan Christians in this undertaking having spread abroad, it has penetrated into even the most remote part of the mountains, attracting even the most secluded of the Ylong̃ots, a tribe who rival the Panoypuyes in valor and fierceness. The mission of Paniqui likewise felt these benign effects; for at the report of such an achievement more than six hundred persons came to enroll themselves for the [instruction in] catechism, from the Yogad and Gaddàng tribes—besides forty souls from the village of Ybana in the Ygolot tribe, who united themselves to the village of Bayombong. Nor was this blessing monopolized by these two missions, but, crossing the mountains, it went on to Pung̃can—to which place many families, influenced by the rumor of this influx of people [to the missions], have come down from the Gumang̃i tribe, in whose instruction the reverend Augustinian fathers are occupied.”][A pamphlet (Mexico?ca.1740) by Fray Manuel del Rio, then provincial of the Dominicans in Filipinas,relates the “events in the mission of Santa Cruz in Ituy, in the province of Paniqui: in the year 1739;” it is reprinted by Retana in hisArchivo, ii, pp. 175–205. The following information is gleaned therefrom, space not permitting us to present more than the leading facts contained therein.]47[The Dominican province of Filipinas had within the islands the following active missions: San Miguel de Oriong, in the mountains of Batan; Pantol and Asingan, in those of Pangasinan; in the islands48which extend toward Hermosa Island, those of the Batanes and Calayàn; and in the mountains and hills of Cagayan, the missions of Santa Rosa of Cifun, Tumavini, Orag, Mavanan, Santa Cruz, Vangan, and Capitanan. The missionaries in the provinces of Pangasinan and Cagayan had long desired to extend their work into the inland region lying between those provinces; and this was begun in the year 1632, in the district of Ituy, or Isinay. This mission was founded by Fray Thomàs Gutierrez, who afterward died therein. The district of Paniqui was afterward chosen for missionary labors, but up to 1736 with only indifferent and occasional success; it “was founded in Zifun by Fray Pedro Ximenez, and afterward was transferred to the location which it now has, with the title of Santa Rosa.” In 1735, the Augustinian fathers (who at the time of Río’s writing were administering the Ituy mission) observed someindications that those hearts were becoming softened; of this they informed the Dominicans, who in the following year made the eighth attempt to establish a mission in that heathen district. On May 25, 1736, Fray Diego de la Torre went from his village of Ilagan (in Cagayan) to make a reconnaissance among the heathen people of Cagayan; at first they rebuffed him, but by dint of kind treatment and presents he won the confidence of some among them. These told him that the only obstacle in the way of his efforts was, the impassableness of the high-road from Cagayan to Pangasinan; if this were made passable, they would have no longer a barrier between themselves and Spanish influence. Fray Torre’s report of his dealings with these heathen induced the Dominican provincial, Fray Geronymo Sanz Ortiz, to ask Valdés Tamón for government aid to their new enterprise; the governor granted the establishment of a mission in Paniqui, composed of four religious and the guard necessary for their protection, at the expense of the king; and the following religious were sent thither: Fray Manuel Molinér, Fray Joseph Thomás Marin, Fray Romualdo Molina, and Fray Pedro de Sierra. They began their labors in July, 1737, and encountered determined opposition from the natives, who, advised by the demon, would not admit them into the villages. The chiefs demanded, as the price of even allowing the missionaries to remain near the villages, gifts of beads, cattle and horses, and gold; and, finally, two men to slay as offerings to their demons. Fray Molinér died suddenly, it was suspected from poison given to him by some heathen; and in his stead Fray Torre was sent. About this time (1738) the fathers received protectionand hospitality from an Indian woman of rank in that tribe; and this aid, with the presents given by the fathers and their persistent charity and gentleness, softened the hearts of the unbelievers until they consented to make a treaty of peace, some of the chiefs even going to Nueva Segovia to ratify it. Nevertheless, the fathers still experienced much opposition, especially from the people of Bayongbong, the most southern and the chief village of that heathen district; and often their lives were in danger, especially when their Indian guards became frightened and began to retreat to their homes. Indeed, Fathers Torre and Molina died suddenly, probably from poison, like Molinér. The Dominican provincial again appealed to the government for aid, asking that more guards be assigned to the missionaries, and that one or two military posts be established in that province—partly for the protection of the missionaries, partly to ensure the safety of the road which was to be built from Pangasinan to Cagayan;49this was granted by the governor, and the necessary provisions made therefor. By the time when news of this came to Cagayan, Marin had so far advanced matters that “almost nothing remained to overcome;” he had secured the support of a powerful chief named Danao, and toleration from another named Ansimo; and Marin went to Pangasinan, taking with him Pyrán, Danao’s grandson—who was so caressed and honored by the Spaniards that he returned home a firm friend to the missionaries, and did much to open his countrymen’s hearts towardthem. The Dominican father provincial determined to open a direct road from Paniqui to Pangasinan, at the expense of the province—a most arduous and difficult undertaking, on account of the rugged surface of the country and the hostility of the Igorrots, “a bloodthirsty and very treacherous people.” Father Manuel del Río was sent out to make the necessary explorations for this road, in which he suffered great hardship. The Igorrots were greatly opposed to the intended road-making; but they were finally induced, by the father’s arguments, but still more by his liberal distribution of presents, to give their consent. The treaty made with them was thus solemnized: “In the presence of all, a hog was killed, and, as soon as the knife was thrust into it, profound silence reigned—all watching the dying struggles of the animal, and the flowing of its blood, which seemed like a fountain gushing upward. After a long time, a Christian Indian who was experienced in their ceremonies came forward, and, collecting in his hand some of the animal’s blood, went, with loud cries and a swaggering step, and smeared with the blood the feet of the Igorrot chiefs; at this they were well pleased, and began to talk vigorously in their own language, and with bold gestures, as a sign that they would fulfil their agreement. This done, they were given something to drink, and the cattle,carajays,50salt, and other things at which the bargain had been settled were placed before them; and they returned to their villages contented, having remained from that time friends with the Christians. Thisroad is two days’ journey in length, from the most eastern village of Pangasinan, called Asingan, to the village of Buxay among the Isinay people, which is a mission of the Augustinian fathers. For the greater comfort of travelers, road-houses were built at regular distances, in the places called Colong, Malalapang, and Malionlion; and in the last-named, which is the last town on the border of Pangasinan, a religious was stationed—on account of some Igorrot Christians being there, with some others who, it was hoped, would become Christians—with the title of missionary to the infidels there; he was separate from the other four who were in the province of Paniqui, who were destined to the reduction and conversion of the infidels in that province. This was a great achievement to open this road for communication between the provinces; for this has been an undertaking often attempted but never carried out, and often the royal exchequer has incurred great costs in it, and always without any benefit—especially twenty years ago, when the unfortunate mariscal Don Fernando Bustillo, governor and captain-general of these islands, attempted to open this road. Many thousands of pesos were spent, many unlucky events occurred, and no result was attained; and now, without any expense to the royal exchequer, at the cost of the religious order, it was readily cut through and opened. It is hoped that this road will be of great utility, not only for the said communication and trade between the provinces, but also for the easier conversion of the infidels—who, through trade and communication with the Christians, will learn their civilization and excellent customs, and will after a time abandon the barbarous condition inwhich they lived before.” In April of 1739, Father Río was accompanied to Manila by Danao and the other chiefs already mentioned; they were feasted and laden with presents, and the governor “granted freely whatever they asked.” In this road-building and other matters pertaining to this mission, the Dominican province spent “almost three thousand eight-real pieces; although it is the poorest province in the Indias, it can liberally spend its treasure, as now it has done, in the service of God and for the good of souls, for which chiefly it was founded.”]51
DOMINICAN MISSIONS IN PANIQUI AND ITUY
[In a rare pamphlet printed at Manila and dated 1745—of which the Library of Congress possesses a copy—Bernardo Ustáriz,45then provincial of the Dominican order in Filipinas, wrote a sketch of the above missions, from which we make the following summary:][The missions of the order had reaped a rich harvest in central Luzón, but the fathers were not satisfied because the gospel had secured no stable footing “in Paniqui,46which was hiding among the provinces of Cagayan, Pangasinan, and Pampanga.” They succeeded in making an entrance therein in 1739, at the cost of the lives of four of their missionaries; but six years later they were maintaining four laborers in that region and making encouraging progress. In this enterprise they were liberally aided by Governor Gaspar de la Torre. In those remote and wildregions the missionaries suffered greatly from lack of suitable shelter and food, the inclemencies of the weather, and the hardships of traveling. As an illustration: “On one occasion, a missionary having set out from the village of Appiàt for the place called Cauayan, night came upon him when he reached a village named Làcab; he expected that he could find a lodging there, and thus pass the night less uncomfortably, under some roof. He uttered loud cries, calling to its inhabitants, but his only reply was a confused yelling from the women, who in anger criedout that the religious should not enter the village. At the time they were offering a public supplication, in order to obtain from their idols rain for making their fields fruitful; and, as they formed the opinion that the devil would not speak to them through fear of the religious, they would not consent that the father should lodge in any of their houses. Accordingly, he found himself obliged to sleep on the ground that night, exposed to any disagreeable change of weather that might arise.” For some time the missionaries were derided, repelled, and threatened, and the natives endeavored to prevent them from entering the houses; but they persevered undauntedly, and the devil was often thwarted by their courageous resistance. Many persons desired baptism, but some were lured away by the devil, speaking through the priestesses (oraniteras), and others were intimidated by the opposition of their friends and relatives, who would even threaten a convert with death. Some fancied that to become a Christian would render one “a perpetual slave to the Spaniards.” In 1743, a chief at Appiat came with his family to the missionaries to be baptized. In the aforesaid space of six years, they had “succeeded in erecting six churches, in the villages of Cauayàn, Appiàt, Bagabag, Lappàu, Darùyag, and Carìg. To these should be added that of Bayombong; for, although some Christians were there when it was received from the reverend Augustinian fathers, there were still many infidels, of whom some lived with the said Christians, and others had fled to a forest called Vàcal—from which they have gradually come out by dint of the visits which the missionaries have frequently made them, and with the baptisms amongthem an increase has been made in the number of the Christians who were in Bayombong when the Order of St. Dominic began its ministrations there. Thus, in the said seven churches there is the number of nine hundred and seventy souls, baptized in the said time—besides ten apostates, who after many years have returned to the Christian faith. The number of Christians would be greater, if the missionaries did not use especial care in administering baptism, and if they were willing to comply with the desires of many persons.” Many of the requests for baptism were caused by the desire to escape from tyrannical lords, or from creditors, or from the penalty due to their crimes; and not a few imagined that they could thus gain some more influential position among their people. In those seven churches there were eight hundred and fifty-eight catechumens; and these would have been more numerous if there were missionaries. At the time of Ustáriz’s writing, there has been a gratifying change in the feelings of those people, even among the infidels; they are more docile, and more friendly to the missionaries, and they even live more peaceably among themselves, committing fewer murders. Governor Torre granted to these fathers “extraordinary Indian guards, who even yet have not been able to complete the works in all the villages. In Cauayàn and Lappàu, they have built substantial houses and churches of planks; in Bagabag and Daruyag they have constructed houses of the same sort, and although [in those places] there are pavilions suitable for saying mass, they will proceed to build there substantial churches when they finish the wooden house and church in Appiàt (or Gàpat); they will also build a house in Carig, wherea large church of planks has already been completed. In the village of Bayombong it has likewise been necessary to build a new house and church of planks, because the buildings which were there for both these were little more than hovels.” These same Indian guards had been obliged to spend much time in opening and repairing roads, which had delayed their work on the church buildings; but those new roads had enabled the missionaries to secure an easy communication with the surrounding provinces, and to discover the lurking-places of the heathen natives. The work and maintenance of these Indian laborers are paid for by the government; but the fathers had to spend no small sum in other ways, to secure the spiritual conquest of the heathen about them. “It is necessary to influence them not only by fear but by love,” and thus the missionary must give them gratuities and presents; he must also support some of them, even for several months, who came from a great distance to receive instruction and, being in a strange land, had no means of support. The fathers had furnished plows to all who asked for them, that the natives might better cultivate their lands.][In the villages of Bujay and Dupag, and still more in the district of Ytuy, they met many obstacles and afflictions, as those natives were not so docile as those of Paniqui. “Nevertheless, much fruit has been gathered, in baptizing many infidels of the neighboring tribes, Ygolot, Ylong̃ot, and others; and in reclaiming some apostates who were hiding in the mountains.” The missionaries were troubled not only with the obstinacy of those in Ytuy (or Ysinay), and the persistent efforts of the devil to render their labors vain, but with the hostilities committed ontheir converts by a tribe close by Ytuy, called Panoypuyes, who made head-hunting raids on their Christian neighbors. The Ysinays were a timid people, and these fierce marauders kept them in abject submission to their tyranny—killing them when found alone or unprotected on the road, killing or snaring their cattle, demanding from them contributions of produce, and even human beings whom the tyrants slew and then “offered in sacrifice to their false gods.” The missionaries feared that they must abandon this mission; but, hearing that Auditor Arzadun was then making his official visitation in the province of Pangasinan, they appealed to him for aid. He sent a body of armed men from that province against the Panoypuyes, but they could not administer sufficient punishment; he then ordered troops from Cagayan, two hundred and eighty-two in number. To these were added fifty of the Indian guards from the mission of Santa Cruz of Paniqui, and some of the native converts there; and this expedition was able to check the insolence of those dreaded marauders. Ustáriz presents an extract from the report of this enterprise which was furnished to him by Fray Antonio del Campo, the vicar-provincial of the said missions. The expedition captured and burned the villages of Ajanàs (the principal village of the Panoypuyes), Masi, Taveng, Bang̃ao, and others; and slew Sapàc—the chief who ruled that tribe, and had been most tyrannical toward “the poor Ysinay Christians”—with many of his followers. In Ajanàs was a large building, on higher ground than the rest, and surrounded by a wall of stones, which was their sole fortress; “it was destined only for the residence of the unmarried men, who, according to the custom ofthat tribe, are not allowed to cover the more shameful part of their bodies, nor sleep where the married people live; the said pavilion also served as a watch-tower the duty of sentinel service belonging to the unmarried men.” Since this castigation, the missions and Christian Indians had enjoyed peace; and the natives, relieved from their terror of the enemy, had flocked to the missionaries for baptism. In Bujày there were baptized about two hundred persons of the Ygolots alone, and at this writing there were “more than seven hundred souls newly added to this mission; for, the report of the valor of the Cagayan Christians in this undertaking having spread abroad, it has penetrated into even the most remote part of the mountains, attracting even the most secluded of the Ylong̃ots, a tribe who rival the Panoypuyes in valor and fierceness. The mission of Paniqui likewise felt these benign effects; for at the report of such an achievement more than six hundred persons came to enroll themselves for the [instruction in] catechism, from the Yogad and Gaddàng tribes—besides forty souls from the village of Ybana in the Ygolot tribe, who united themselves to the village of Bayombong. Nor was this blessing monopolized by these two missions, but, crossing the mountains, it went on to Pung̃can—to which place many families, influenced by the rumor of this influx of people [to the missions], have come down from the Gumang̃i tribe, in whose instruction the reverend Augustinian fathers are occupied.”][A pamphlet (Mexico?ca.1740) by Fray Manuel del Rio, then provincial of the Dominicans in Filipinas,relates the “events in the mission of Santa Cruz in Ituy, in the province of Paniqui: in the year 1739;” it is reprinted by Retana in hisArchivo, ii, pp. 175–205. The following information is gleaned therefrom, space not permitting us to present more than the leading facts contained therein.]47[The Dominican province of Filipinas had within the islands the following active missions: San Miguel de Oriong, in the mountains of Batan; Pantol and Asingan, in those of Pangasinan; in the islands48which extend toward Hermosa Island, those of the Batanes and Calayàn; and in the mountains and hills of Cagayan, the missions of Santa Rosa of Cifun, Tumavini, Orag, Mavanan, Santa Cruz, Vangan, and Capitanan. The missionaries in the provinces of Pangasinan and Cagayan had long desired to extend their work into the inland region lying between those provinces; and this was begun in the year 1632, in the district of Ituy, or Isinay. This mission was founded by Fray Thomàs Gutierrez, who afterward died therein. The district of Paniqui was afterward chosen for missionary labors, but up to 1736 with only indifferent and occasional success; it “was founded in Zifun by Fray Pedro Ximenez, and afterward was transferred to the location which it now has, with the title of Santa Rosa.” In 1735, the Augustinian fathers (who at the time of Río’s writing were administering the Ituy mission) observed someindications that those hearts were becoming softened; of this they informed the Dominicans, who in the following year made the eighth attempt to establish a mission in that heathen district. On May 25, 1736, Fray Diego de la Torre went from his village of Ilagan (in Cagayan) to make a reconnaissance among the heathen people of Cagayan; at first they rebuffed him, but by dint of kind treatment and presents he won the confidence of some among them. These told him that the only obstacle in the way of his efforts was, the impassableness of the high-road from Cagayan to Pangasinan; if this were made passable, they would have no longer a barrier between themselves and Spanish influence. Fray Torre’s report of his dealings with these heathen induced the Dominican provincial, Fray Geronymo Sanz Ortiz, to ask Valdés Tamón for government aid to their new enterprise; the governor granted the establishment of a mission in Paniqui, composed of four religious and the guard necessary for their protection, at the expense of the king; and the following religious were sent thither: Fray Manuel Molinér, Fray Joseph Thomás Marin, Fray Romualdo Molina, and Fray Pedro de Sierra. They began their labors in July, 1737, and encountered determined opposition from the natives, who, advised by the demon, would not admit them into the villages. The chiefs demanded, as the price of even allowing the missionaries to remain near the villages, gifts of beads, cattle and horses, and gold; and, finally, two men to slay as offerings to their demons. Fray Molinér died suddenly, it was suspected from poison given to him by some heathen; and in his stead Fray Torre was sent. About this time (1738) the fathers received protectionand hospitality from an Indian woman of rank in that tribe; and this aid, with the presents given by the fathers and their persistent charity and gentleness, softened the hearts of the unbelievers until they consented to make a treaty of peace, some of the chiefs even going to Nueva Segovia to ratify it. Nevertheless, the fathers still experienced much opposition, especially from the people of Bayongbong, the most southern and the chief village of that heathen district; and often their lives were in danger, especially when their Indian guards became frightened and began to retreat to their homes. Indeed, Fathers Torre and Molina died suddenly, probably from poison, like Molinér. The Dominican provincial again appealed to the government for aid, asking that more guards be assigned to the missionaries, and that one or two military posts be established in that province—partly for the protection of the missionaries, partly to ensure the safety of the road which was to be built from Pangasinan to Cagayan;49this was granted by the governor, and the necessary provisions made therefor. By the time when news of this came to Cagayan, Marin had so far advanced matters that “almost nothing remained to overcome;” he had secured the support of a powerful chief named Danao, and toleration from another named Ansimo; and Marin went to Pangasinan, taking with him Pyrán, Danao’s grandson—who was so caressed and honored by the Spaniards that he returned home a firm friend to the missionaries, and did much to open his countrymen’s hearts towardthem. The Dominican father provincial determined to open a direct road from Paniqui to Pangasinan, at the expense of the province—a most arduous and difficult undertaking, on account of the rugged surface of the country and the hostility of the Igorrots, “a bloodthirsty and very treacherous people.” Father Manuel del Río was sent out to make the necessary explorations for this road, in which he suffered great hardship. The Igorrots were greatly opposed to the intended road-making; but they were finally induced, by the father’s arguments, but still more by his liberal distribution of presents, to give their consent. The treaty made with them was thus solemnized: “In the presence of all, a hog was killed, and, as soon as the knife was thrust into it, profound silence reigned—all watching the dying struggles of the animal, and the flowing of its blood, which seemed like a fountain gushing upward. After a long time, a Christian Indian who was experienced in their ceremonies came forward, and, collecting in his hand some of the animal’s blood, went, with loud cries and a swaggering step, and smeared with the blood the feet of the Igorrot chiefs; at this they were well pleased, and began to talk vigorously in their own language, and with bold gestures, as a sign that they would fulfil their agreement. This done, they were given something to drink, and the cattle,carajays,50salt, and other things at which the bargain had been settled were placed before them; and they returned to their villages contented, having remained from that time friends with the Christians. Thisroad is two days’ journey in length, from the most eastern village of Pangasinan, called Asingan, to the village of Buxay among the Isinay people, which is a mission of the Augustinian fathers. For the greater comfort of travelers, road-houses were built at regular distances, in the places called Colong, Malalapang, and Malionlion; and in the last-named, which is the last town on the border of Pangasinan, a religious was stationed—on account of some Igorrot Christians being there, with some others who, it was hoped, would become Christians—with the title of missionary to the infidels there; he was separate from the other four who were in the province of Paniqui, who were destined to the reduction and conversion of the infidels in that province. This was a great achievement to open this road for communication between the provinces; for this has been an undertaking often attempted but never carried out, and often the royal exchequer has incurred great costs in it, and always without any benefit—especially twenty years ago, when the unfortunate mariscal Don Fernando Bustillo, governor and captain-general of these islands, attempted to open this road. Many thousands of pesos were spent, many unlucky events occurred, and no result was attained; and now, without any expense to the royal exchequer, at the cost of the religious order, it was readily cut through and opened. It is hoped that this road will be of great utility, not only for the said communication and trade between the provinces, but also for the easier conversion of the infidels—who, through trade and communication with the Christians, will learn their civilization and excellent customs, and will after a time abandon the barbarous condition inwhich they lived before.” In April of 1739, Father Río was accompanied to Manila by Danao and the other chiefs already mentioned; they were feasted and laden with presents, and the governor “granted freely whatever they asked.” In this road-building and other matters pertaining to this mission, the Dominican province spent “almost three thousand eight-real pieces; although it is the poorest province in the Indias, it can liberally spend its treasure, as now it has done, in the service of God and for the good of souls, for which chiefly it was founded.”]51
[In a rare pamphlet printed at Manila and dated 1745—of which the Library of Congress possesses a copy—Bernardo Ustáriz,45then provincial of the Dominican order in Filipinas, wrote a sketch of the above missions, from which we make the following summary:]
[The missions of the order had reaped a rich harvest in central Luzón, but the fathers were not satisfied because the gospel had secured no stable footing “in Paniqui,46which was hiding among the provinces of Cagayan, Pangasinan, and Pampanga.” They succeeded in making an entrance therein in 1739, at the cost of the lives of four of their missionaries; but six years later they were maintaining four laborers in that region and making encouraging progress. In this enterprise they were liberally aided by Governor Gaspar de la Torre. In those remote and wildregions the missionaries suffered greatly from lack of suitable shelter and food, the inclemencies of the weather, and the hardships of traveling. As an illustration: “On one occasion, a missionary having set out from the village of Appiàt for the place called Cauayan, night came upon him when he reached a village named Làcab; he expected that he could find a lodging there, and thus pass the night less uncomfortably, under some roof. He uttered loud cries, calling to its inhabitants, but his only reply was a confused yelling from the women, who in anger criedout that the religious should not enter the village. At the time they were offering a public supplication, in order to obtain from their idols rain for making their fields fruitful; and, as they formed the opinion that the devil would not speak to them through fear of the religious, they would not consent that the father should lodge in any of their houses. Accordingly, he found himself obliged to sleep on the ground that night, exposed to any disagreeable change of weather that might arise.” For some time the missionaries were derided, repelled, and threatened, and the natives endeavored to prevent them from entering the houses; but they persevered undauntedly, and the devil was often thwarted by their courageous resistance. Many persons desired baptism, but some were lured away by the devil, speaking through the priestesses (oraniteras), and others were intimidated by the opposition of their friends and relatives, who would even threaten a convert with death. Some fancied that to become a Christian would render one “a perpetual slave to the Spaniards.” In 1743, a chief at Appiat came with his family to the missionaries to be baptized. In the aforesaid space of six years, they had “succeeded in erecting six churches, in the villages of Cauayàn, Appiàt, Bagabag, Lappàu, Darùyag, and Carìg. To these should be added that of Bayombong; for, although some Christians were there when it was received from the reverend Augustinian fathers, there were still many infidels, of whom some lived with the said Christians, and others had fled to a forest called Vàcal—from which they have gradually come out by dint of the visits which the missionaries have frequently made them, and with the baptisms amongthem an increase has been made in the number of the Christians who were in Bayombong when the Order of St. Dominic began its ministrations there. Thus, in the said seven churches there is the number of nine hundred and seventy souls, baptized in the said time—besides ten apostates, who after many years have returned to the Christian faith. The number of Christians would be greater, if the missionaries did not use especial care in administering baptism, and if they were willing to comply with the desires of many persons.” Many of the requests for baptism were caused by the desire to escape from tyrannical lords, or from creditors, or from the penalty due to their crimes; and not a few imagined that they could thus gain some more influential position among their people. In those seven churches there were eight hundred and fifty-eight catechumens; and these would have been more numerous if there were missionaries. At the time of Ustáriz’s writing, there has been a gratifying change in the feelings of those people, even among the infidels; they are more docile, and more friendly to the missionaries, and they even live more peaceably among themselves, committing fewer murders. Governor Torre granted to these fathers “extraordinary Indian guards, who even yet have not been able to complete the works in all the villages. In Cauayàn and Lappàu, they have built substantial houses and churches of planks; in Bagabag and Daruyag they have constructed houses of the same sort, and although [in those places] there are pavilions suitable for saying mass, they will proceed to build there substantial churches when they finish the wooden house and church in Appiàt (or Gàpat); they will also build a house in Carig, wherea large church of planks has already been completed. In the village of Bayombong it has likewise been necessary to build a new house and church of planks, because the buildings which were there for both these were little more than hovels.” These same Indian guards had been obliged to spend much time in opening and repairing roads, which had delayed their work on the church buildings; but those new roads had enabled the missionaries to secure an easy communication with the surrounding provinces, and to discover the lurking-places of the heathen natives. The work and maintenance of these Indian laborers are paid for by the government; but the fathers had to spend no small sum in other ways, to secure the spiritual conquest of the heathen about them. “It is necessary to influence them not only by fear but by love,” and thus the missionary must give them gratuities and presents; he must also support some of them, even for several months, who came from a great distance to receive instruction and, being in a strange land, had no means of support. The fathers had furnished plows to all who asked for them, that the natives might better cultivate their lands.]
[In the villages of Bujay and Dupag, and still more in the district of Ytuy, they met many obstacles and afflictions, as those natives were not so docile as those of Paniqui. “Nevertheless, much fruit has been gathered, in baptizing many infidels of the neighboring tribes, Ygolot, Ylong̃ot, and others; and in reclaiming some apostates who were hiding in the mountains.” The missionaries were troubled not only with the obstinacy of those in Ytuy (or Ysinay), and the persistent efforts of the devil to render their labors vain, but with the hostilities committed ontheir converts by a tribe close by Ytuy, called Panoypuyes, who made head-hunting raids on their Christian neighbors. The Ysinays were a timid people, and these fierce marauders kept them in abject submission to their tyranny—killing them when found alone or unprotected on the road, killing or snaring their cattle, demanding from them contributions of produce, and even human beings whom the tyrants slew and then “offered in sacrifice to their false gods.” The missionaries feared that they must abandon this mission; but, hearing that Auditor Arzadun was then making his official visitation in the province of Pangasinan, they appealed to him for aid. He sent a body of armed men from that province against the Panoypuyes, but they could not administer sufficient punishment; he then ordered troops from Cagayan, two hundred and eighty-two in number. To these were added fifty of the Indian guards from the mission of Santa Cruz of Paniqui, and some of the native converts there; and this expedition was able to check the insolence of those dreaded marauders. Ustáriz presents an extract from the report of this enterprise which was furnished to him by Fray Antonio del Campo, the vicar-provincial of the said missions. The expedition captured and burned the villages of Ajanàs (the principal village of the Panoypuyes), Masi, Taveng, Bang̃ao, and others; and slew Sapàc—the chief who ruled that tribe, and had been most tyrannical toward “the poor Ysinay Christians”—with many of his followers. In Ajanàs was a large building, on higher ground than the rest, and surrounded by a wall of stones, which was their sole fortress; “it was destined only for the residence of the unmarried men, who, according to the custom ofthat tribe, are not allowed to cover the more shameful part of their bodies, nor sleep where the married people live; the said pavilion also served as a watch-tower the duty of sentinel service belonging to the unmarried men.” Since this castigation, the missions and Christian Indians had enjoyed peace; and the natives, relieved from their terror of the enemy, had flocked to the missionaries for baptism. In Bujày there were baptized about two hundred persons of the Ygolots alone, and at this writing there were “more than seven hundred souls newly added to this mission; for, the report of the valor of the Cagayan Christians in this undertaking having spread abroad, it has penetrated into even the most remote part of the mountains, attracting even the most secluded of the Ylong̃ots, a tribe who rival the Panoypuyes in valor and fierceness. The mission of Paniqui likewise felt these benign effects; for at the report of such an achievement more than six hundred persons came to enroll themselves for the [instruction in] catechism, from the Yogad and Gaddàng tribes—besides forty souls from the village of Ybana in the Ygolot tribe, who united themselves to the village of Bayombong. Nor was this blessing monopolized by these two missions, but, crossing the mountains, it went on to Pung̃can—to which place many families, influenced by the rumor of this influx of people [to the missions], have come down from the Gumang̃i tribe, in whose instruction the reverend Augustinian fathers are occupied.”]
[A pamphlet (Mexico?ca.1740) by Fray Manuel del Rio, then provincial of the Dominicans in Filipinas,relates the “events in the mission of Santa Cruz in Ituy, in the province of Paniqui: in the year 1739;” it is reprinted by Retana in hisArchivo, ii, pp. 175–205. The following information is gleaned therefrom, space not permitting us to present more than the leading facts contained therein.]47
[The Dominican province of Filipinas had within the islands the following active missions: San Miguel de Oriong, in the mountains of Batan; Pantol and Asingan, in those of Pangasinan; in the islands48which extend toward Hermosa Island, those of the Batanes and Calayàn; and in the mountains and hills of Cagayan, the missions of Santa Rosa of Cifun, Tumavini, Orag, Mavanan, Santa Cruz, Vangan, and Capitanan. The missionaries in the provinces of Pangasinan and Cagayan had long desired to extend their work into the inland region lying between those provinces; and this was begun in the year 1632, in the district of Ituy, or Isinay. This mission was founded by Fray Thomàs Gutierrez, who afterward died therein. The district of Paniqui was afterward chosen for missionary labors, but up to 1736 with only indifferent and occasional success; it “was founded in Zifun by Fray Pedro Ximenez, and afterward was transferred to the location which it now has, with the title of Santa Rosa.” In 1735, the Augustinian fathers (who at the time of Río’s writing were administering the Ituy mission) observed someindications that those hearts were becoming softened; of this they informed the Dominicans, who in the following year made the eighth attempt to establish a mission in that heathen district. On May 25, 1736, Fray Diego de la Torre went from his village of Ilagan (in Cagayan) to make a reconnaissance among the heathen people of Cagayan; at first they rebuffed him, but by dint of kind treatment and presents he won the confidence of some among them. These told him that the only obstacle in the way of his efforts was, the impassableness of the high-road from Cagayan to Pangasinan; if this were made passable, they would have no longer a barrier between themselves and Spanish influence. Fray Torre’s report of his dealings with these heathen induced the Dominican provincial, Fray Geronymo Sanz Ortiz, to ask Valdés Tamón for government aid to their new enterprise; the governor granted the establishment of a mission in Paniqui, composed of four religious and the guard necessary for their protection, at the expense of the king; and the following religious were sent thither: Fray Manuel Molinér, Fray Joseph Thomás Marin, Fray Romualdo Molina, and Fray Pedro de Sierra. They began their labors in July, 1737, and encountered determined opposition from the natives, who, advised by the demon, would not admit them into the villages. The chiefs demanded, as the price of even allowing the missionaries to remain near the villages, gifts of beads, cattle and horses, and gold; and, finally, two men to slay as offerings to their demons. Fray Molinér died suddenly, it was suspected from poison given to him by some heathen; and in his stead Fray Torre was sent. About this time (1738) the fathers received protectionand hospitality from an Indian woman of rank in that tribe; and this aid, with the presents given by the fathers and their persistent charity and gentleness, softened the hearts of the unbelievers until they consented to make a treaty of peace, some of the chiefs even going to Nueva Segovia to ratify it. Nevertheless, the fathers still experienced much opposition, especially from the people of Bayongbong, the most southern and the chief village of that heathen district; and often their lives were in danger, especially when their Indian guards became frightened and began to retreat to their homes. Indeed, Fathers Torre and Molina died suddenly, probably from poison, like Molinér. The Dominican provincial again appealed to the government for aid, asking that more guards be assigned to the missionaries, and that one or two military posts be established in that province—partly for the protection of the missionaries, partly to ensure the safety of the road which was to be built from Pangasinan to Cagayan;49this was granted by the governor, and the necessary provisions made therefor. By the time when news of this came to Cagayan, Marin had so far advanced matters that “almost nothing remained to overcome;” he had secured the support of a powerful chief named Danao, and toleration from another named Ansimo; and Marin went to Pangasinan, taking with him Pyrán, Danao’s grandson—who was so caressed and honored by the Spaniards that he returned home a firm friend to the missionaries, and did much to open his countrymen’s hearts towardthem. The Dominican father provincial determined to open a direct road from Paniqui to Pangasinan, at the expense of the province—a most arduous and difficult undertaking, on account of the rugged surface of the country and the hostility of the Igorrots, “a bloodthirsty and very treacherous people.” Father Manuel del Río was sent out to make the necessary explorations for this road, in which he suffered great hardship. The Igorrots were greatly opposed to the intended road-making; but they were finally induced, by the father’s arguments, but still more by his liberal distribution of presents, to give their consent. The treaty made with them was thus solemnized: “In the presence of all, a hog was killed, and, as soon as the knife was thrust into it, profound silence reigned—all watching the dying struggles of the animal, and the flowing of its blood, which seemed like a fountain gushing upward. After a long time, a Christian Indian who was experienced in their ceremonies came forward, and, collecting in his hand some of the animal’s blood, went, with loud cries and a swaggering step, and smeared with the blood the feet of the Igorrot chiefs; at this they were well pleased, and began to talk vigorously in their own language, and with bold gestures, as a sign that they would fulfil their agreement. This done, they were given something to drink, and the cattle,carajays,50salt, and other things at which the bargain had been settled were placed before them; and they returned to their villages contented, having remained from that time friends with the Christians. Thisroad is two days’ journey in length, from the most eastern village of Pangasinan, called Asingan, to the village of Buxay among the Isinay people, which is a mission of the Augustinian fathers. For the greater comfort of travelers, road-houses were built at regular distances, in the places called Colong, Malalapang, and Malionlion; and in the last-named, which is the last town on the border of Pangasinan, a religious was stationed—on account of some Igorrot Christians being there, with some others who, it was hoped, would become Christians—with the title of missionary to the infidels there; he was separate from the other four who were in the province of Paniqui, who were destined to the reduction and conversion of the infidels in that province. This was a great achievement to open this road for communication between the provinces; for this has been an undertaking often attempted but never carried out, and often the royal exchequer has incurred great costs in it, and always without any benefit—especially twenty years ago, when the unfortunate mariscal Don Fernando Bustillo, governor and captain-general of these islands, attempted to open this road. Many thousands of pesos were spent, many unlucky events occurred, and no result was attained; and now, without any expense to the royal exchequer, at the cost of the religious order, it was readily cut through and opened. It is hoped that this road will be of great utility, not only for the said communication and trade between the provinces, but also for the easier conversion of the infidels—who, through trade and communication with the Christians, will learn their civilization and excellent customs, and will after a time abandon the barbarous condition inwhich they lived before.” In April of 1739, Father Río was accompanied to Manila by Danao and the other chiefs already mentioned; they were feasted and laden with presents, and the governor “granted freely whatever they asked.” In this road-building and other matters pertaining to this mission, the Dominican province spent “almost three thousand eight-real pieces; although it is the poorest province in the Indias, it can liberally spend its treasure, as now it has done, in the service of God and for the good of souls, for which chiefly it was founded.”]51