The Philippine Islands, 1493-1898 — Volume 12 of 55 / 1601-1604 / Explorations by Early Navigators, Descriptions of the Islands and Their Peoples, Their History and Records of the Catholic Missions, as Related in Contemporaneous Books and Manuscripts, Showing the Political, Economic, Commercial and Religious Conditions of Those Islands from Their Earliest Relations with European Nations to the Close of the Nineteenth Century

by Unknown

NOTES

[1] The viceroy of India from May, 1591 to May, 1597 was Matias de Albuquerque; he was succeeded by Francisco da Gama, Conde de Vidiguera, a grandson of the noted Vasco da Gama. On December 25, 1600, Ayres de Saldanha became viceroy, holding that office a little more than four years. "During the 'captivity' or subjection to Spain (1580-1640) India was governed entirely through the Casa da India at Lisbon, and altogether in the interests of Portugal and the Portuguese officials, who, as will be seen in vol. ii, jealously excluded Spanish interference."—Gray and Bell, note in Voyage of Francis Pyrard (Hakluyt Society's publication no. 76, London, 1887), i, p. 439.

[2] Galagala: the name of a coniferous tree (also known as piayo and damar; Agathis orantifolia), which produces a resin that is used for burning, for lighting, and for calking vessels. See Blanco's Flora, p. 528; and U.S. Philippine Commission's Report, 1900, iii, p. 282.

[3] Montero y Vidal recounts (Hist. de la piratería, i, pp. 146-150) the piratical raids made about this time by the Joloans and Mindanaos. When they saw that the fort at La Caldera was abandoned, they collected a force of three thousand men, in fifty caracoas, and (July, 1599) invaded the coasts of Cebú, Negros, and Panay, ravaging with fire and sword, and carrying away eight hundred captives. In the following year these Moros came against the Spanish settlement of Arévalo (now Iloilo), in Panay, with eight thousand men; but they were repulsed by a handful of Spaniards, aided by a thousand Indian allies. Gallinato led an expedition (February, 1602) against the Joloans, inflicting considerable loss on them, but was unable to reduce their forts; and he was compelled, by lack of supplies, to return to Manila. In the summer of 1602 another Moro expedition sallied out from Mindanao and harried all the northern islands, even attacking Luzon; they carried away much booty and many captives. A partial punishment was inflicted upon them by Spanish expeditions, but they were not subdued; and the Moro pirates were a constant source of terror and danger until recent times.

[4] Each paragraph is accompanied in the original MS. by a marginal note summarizing its contents; this is here omitted, as containing no additional information.

[5] This decree was issued at Lisbon, March 31, 1582, by Felipe II; a copy of it (addressed to Peñalosa) appears in the MS. from which we have obtained this group of documents on the Maluco expedition.

A royal decree dated June 22, 1599, orders that all military expeditions in the islands thereafter must be sanctioned by the council of war, the cabildo of Manila, and the Audiencia.

[6] In 1526, the cabildo of the City of Mexico gave permission for the citizens "to have their tepuzque gold converted at the smelting works" into coin. "For two years oro tepuzque was exclusively used, and the intrinsic value fluctuated so much that a standard was demanded. In September, 1528 the cabildo adopted the resolution that all such money should be examined and stamped." See Bancroft's Hist. Mexico, iii, p. 669.

[7] Spanish, quando lo que se mãda es cosa muy conueniente a la República. The context would apparently require inconueniente, "injurious to the commonwealth;" there is apparently this typographical error of omission in the original printed text.

[8] The president and members of a tribunal of commerce, appointed to try and decide causes which concern navigation and trade.

[9] Children resulting from the unions between Chinese and Indians are known as zambaigos.

[10] In 1603 Monterey, then viceroy of Nueva España, was promoted to the viceroyalty of Peru. The salaries of these offices were respectively twenty thousand and thirty thousand ducats (Bancroft's Hist. Mexico, iii, p. 2).

[11] The "piece of eight" was a coin having the weight and value of eight reals of silver; the "piece of four," one of half that value.

[12] Reference is apparently made here to the preceding document, "Principal points in regard to the trade of the Filipinas."

[13] See La Concepcion's account of the result of this expedition (Hist. de Philipinas, iv, pp. 16-18). The Spanish troops joined the Portuguese at Tidore, and together they besieged the Malay fort at Terrenate; but after ten days the Portuguese refused to continue the siege, and retreated; this compelled Gallinato, the Spanish commander, to return with his troops to Manila.

[14] Daifu-sama: the official title of Iyeyasu, then the chief secular ruler (Shôgun) in Japan, which power he gained by his victory at the great battle of Sekigahara (October, 1600). With him began the Shôgunate of the Tokugawa family, which lasted for two hundred and fifty years. Iyeyasu labored to secure the peace of the empire, both internal and external, and to this end undertook to eradicate the Christian religion in Japan; and formed a code of laws for his people. He was a man of high character and ability, and was deified after his death. This event occurred in 1616, when he was seventy-four years old. See Rein's Japan, pp. 293-303.

[15] La Concepcion describes this fire (Hist. de Philipinas, iv, pp. 30-32); he states that the loss therein was estimated at a million of pesos, "a loss which indicates how opulent was then the city of Manila."

[16] The emperor of China at this time was Wanleh (see Vol. III, p. 228); he died in 1620. See account of his reign (begun in 1572) in Boulger's Hist. China, ii, pp. 153-204.

[17] Garbanzo: the chick-pea, a sort of pulse commonly used in Spain.

[18] The name of the Moro pirates who inhabit the little islands of the Sulu group east of Tawi-tawi, and the islands between these and Borneo.

[19] These names are corrupt Spanish renderings of the Chinese names Nanking and Peking. For accounts of the "Middle Kingdom," or China proper, and its provinces, and the origin and meaning of their various appellations, see W. Winterbotham's Chinese Empire (London, 1796), i, pp. 40 et seq.; and S. Wells Williams's Middle Kingdom (New York, 1871), i, pp. 3 et seq.

[20] In the official transcript of this document furnished us from the Sevilla archives, this word is written teatinos ("Theatins")—apparently the copyist's conjecture for an illegible or badly-written word in the original MS. But the Theatins had no establishments in the Philippines; and the mention of Chirino in the second of these letters (next following this one) of Benavides proves that he referred to the Jesuits (Spanish iesuitas), not to the Theatins.

[21] "The see being vacant"—for Benavides had but just arrived at Manila, and an interregnum of nearly five years had elapsed since the death of his predecessor, Santibañez.

[22] Referring to a ceremony performed at mass, also known as the "kiss of peace." This was given at mass from the earliest times, in the various Catholic branches of the Church. In the Western churches, "it was only at the end of the thirteenth century that it gave way to the use of the 'osculatorium'—called also 'instrumentum' or 'tabella pacis,' 'pax,' etc.—a plate with a figure of Christ on the cross stamped upon it, kissed first by the priest, then by the clerics and congregation. Usually now the pax is not given at all in low masses, and in high mass an embrace is substituted for the old kiss, and given only to those in the sanctuary" (Addis and Arnold's Catholic Dictionary, p. 497).

[23] Pérez (p. 63) gives but little information regarding this friar. He seems to have been in the islands as early as 1591, and from 1594 to 1603, engaged in various official duties. In the last-named year he went to Spain and Rome, afterward going to Mexico, where he acted as procurator in 1608.

[24] In this paragraph, as in one in the preceding letter of Benavides, the official transcription of the text has teatinos, where "Jesuits" occurs in the translation; but the mention of Chirinos shows that the latter reading is correct. See note 20, ante, on p. 109.

[25] Spanish hermita (sometimes meaning "hermitage"); a reference to what is now a suburb of Manila, situated on the shore of the bay, and called Hermita or Ermita. "In its parish church is venerated, with great devotion, the image of its tutelar saint, Our Lady of Guidance—to which holy image were especially commended, in former days, the ships from Nueva España" (Buzeta and Bravo's Diccionario, ii, p. 77).

[26] This was the eldest daughter of Felipe III—Anna Maria, generally known as Anne of Austria. Born in 1601, she was married at the age of fourteen to Louis XIII of France; and after his death was regent during the minority of her son, Louis XIV. She died on January 20, 1666.

[27] Diego de Guevara, belonging to a noble family in Spain, entered in early youth the Augustinian order, at Salamanca. In 1593 he came to the Philippines with a company of twenty-four missionaries, and held various official positions in his order. In 1602 he founded a convent in Bungo, in Japan. Sent to Spain in 1603, with news of the Chinese insurrection, he did not reach the court until three years later; he remained there until 1610, when he returned to the Philippines as visitor for his order. From 1616 until his death in 1621, he was bishop of Nueva Cáceres.

[28] Spanish, reformados; literally "reformed," but referring to those who belong to religious houses of strict discipline.

[29] A royal decree dated at Barcelona, June 13, 1599, orders the governor and Audiencia of the Filipinas to take suitable measures for restricting the number of Chinese allowed to live in Manila, or in other parts of the islands. The copy of this decree preserved in the Sevilla archives contains also an extract from a letter to Acuña (dated November 29, 1603) in which he is thus directed by the king: "You have been informed by other despatches of the difficulties (which had been pointed out to the said Don Francisco [Tello] and other persons) arising from the number of Sangleys who have remained in the Parian of that city and its outskirts, so that you might be watchful for the security of the country. The said Don Francisco writes at present, that having examined into the matter, and conferred upon it, he finds (as at that time appeared best) that the most expedient way was to continue the measure that has been taken since he entered upon that governorship—namely, that the ships which bring the said Chinese be sent back [to China] each year full of people. In this way they can be removed and the country cleared of them, with more gentleness and kind treatment, as has already been done with many of them. He thinks that if the captains of the ships are not allowed to carry more than a hundred Sangleys, including sailors and merchants, the desired object will be attained—that is, that there should not be in the country more than three thousand Sangleys, including craftsmen, gardeners, and workers in all trades. What seems best to us, and I accordingly so charge you, is to make use of this means, or of others which may appear to you expedient, so that the country may be secure, and have only the Sangleys necessary for its service."

[30] This Silonga was one of the most noted of the Moro chiefs; he was afterward converted by a Jesuit missionary. See account of the raid made by Buhisan (Buyçan), and of Acuña's efforts to suppress piracy, in Montero y Vidal's Hist. Piratería, i, pp. 148-152.

[31] Pedro Chirino was born in 1557 in Osuna of Andalucía. He graduated in both civil and canon law at Sevilla, and entered the Society of Jesus at the age of twenty-three. Having been appointed to the mission in the Filipinas in place of Father Alonso Sanchez, he arrived there in 1590 with the new governor, Gomez Perez Dasmariñas. He acted as missionary to the Tagalos and the Pintados, and was superior of the Jesuit colleges at Manila and Cebú. He cultivated the friendship of Esteban Rodriguez de Figueroa, whom he advised to found the college of San Ignacio and the seminary of San José in Manila. On July 7, 1602, he left Cavite for Acapulco by the vessel "San Antonio" with appointment by Visitor Diego Garcia as procurator of the mission, in order to take immediate action in the affairs of the mission at both the royal and pontifical courts. He obtained a decree from Father General Claudius Aquaviva, by which the mission in the Filipinas was elevated to a vice-province, independent of the province of Mexico. His relation was written in 1603, and passed the censorship of vice-provincial Luis de la Puente in Valladolid. On July 17, 1606, he returned to Manila. The village of Taitai was removed to its present site by him. His death occurred September 16, 1635. His biography was written by Father Juan de Bueras in the annals of the province of Filipinas for 1634-35, signed by the author in Manila, May 26, 1636; and by Father Pedro Murillo Velarde in part ii, book ii, chap, i, of Historia de la Provincia de Philipinas de la Compañía de Jesús.

Of the many manuscripts left by Father Chirino, I possess the most
important. It is the original manuscript, and is entitled Primera
Parte de la Historia de la Provincia de Philipinas de la Compañía de
Jesus.—Pablo Pastells, S.J.

[32] Referring to Morga's Sucesos de las Islas Philipinas (Mexico, 1609). I have seen the only copy of the new edition of this work published in Madrid, by Justo Zaragoza, in 1880—the only copy, because the balance of the edition was sold as waste-paper, as its sale was anticipated by the edition of Dr. Rizal published in Paris in 1890.—Pablo Pastells, S.J.

[33] His death occurred in Mactan, on the morning of April 28, 1521.—Pablo Pastells, S.J.

[34] Chirino writes here somewhat inaccurately. Magalhães and Loaisa sailed directly from Spain, and went through the Strait of Magellan; Saavedra was the first who went to the Philippines from Nueva España (1527), and was followed in this route by Villalobos in 1542. See accounts of these voyages in Vols. I and II of this series.

[35] Cárlos V disapproved of Villalobos entering the Malucos, and on this account was on the point of depriving the viceroy of Nueva España, Don Antonio de Mendoza, of his office, as the latter had given instructions as to the manner of performing the expedition.—Pablo Pastells, S.J.

[36] Cosmo de Torres was born in 1510 at Valencia; he departed for India in 1538, and was admitted to the Jesuit order by St. Francis Xavier, on March 20, 1548. He was afterward sent to Japan, where he began the work of christianizing that people. He died on October 10, 1570, after a long and arduous missionary career. (Sommervogel's Bibliothèque, viii, p. 112.)

St. Francis Xavier's ministry in the Indias and Japan began in 1542, and lasted ten years; he died on December 2, 1552.

[37] The name "Philipinas" was given to the islands by Villalobos, and confirmed by Felipe II in a decree dated at Valladolid, and directed to the viceroy of Nueva España, Don Luis de Velasco, September 24, 1559.—Pablo Pastells, S.J.

[38] The others were Andres de Urdaneta, Andres de Aguirre, Diego de Herrara, Pedro de Gamboa. The sixth died at the port of Navidad. Father Rada also died at sea, while returning to Manila from an expedition to Borneo. Felipe II ordered his manuscripts to be collected and preserved in the archives.—Pablo Pastells, S.J.

[39] See description of this incident, and illustration presenting a view of the image (which is still in existence), in Vol. II of this series, pp. 120, 217.

[40] See Loraca's account of the beliefs of the Moros, Vol. V, pp. 171-175.

[41] An account of the festivities held in Manila in 1623 on the occasion of the accession of Philip IV to the Spanish crown, includes the mention of bull-fights. The festivities were attended by the entire town, civil and political. This account, which contains valuable social observations, is an extract from a manuscript owned by the Compañia general Tabacos de Filipinas, Barcelona, and was published privately (1903) in an edition of 25 copies by Señor Don José Sánchez Garrigós. It will be presented in this series, if space will permit.

[42] These winds are known as baguios or tifones (English "typhoons"). See full account of them, with diagrams, tables, etc. (prepared largely from data and reports furnished by the Jesuit fathers in the Manila observatory), in U.S. Philippine Commission's Report, 1901, iv, pp. 290-344.

[43] Diego Vazquez de Mercado, later archbishop of Manila.—Pablo Pastells, S.J.

[44] Regarding this sharpening of the teeth, see Virchow's "Peopling of the Philippines" (Mason's translation), in Smithsonian Institution's Annual Report, 1899, pp. 523, 524. Jagor says—Travels in the Philippines (London, 1875), p. 256: "The further circumstance that the inhabitants of the Ladrones and the Bisayans possess the art of coloring their teeth black, seems to point to early intercourse between the Bisayans and the Polynesians." The Jesuit Delgado mentions—Hist. de Filipinas (Manila, 1892), p. 328—the custom of adorning the teeth with gold. Cf. Sawyer's Inhabitants of Philippines, p. 342.

[45] In the margin (p. 9), are various references to authors. "Book 7, chap. 2 and 56; and book 16, chap. 36," probably refers to the Naturalis historia of the elder Pliny. "Ludovic. Vartom. Nauigat. lib. 5. cap. 12," refers to book 5, chap. 12 of the Itinerario of Lodovico Barthema (Roma, 1510). Another reference is to Thomas Malvenda's De Antichristo, book 3, chap. 12.

The word for "cane" here used is the Tagal name for several species of the bamboo (Bambus), the largest and most useful being B. arundo. Both this and the bejuco (Calamus) were commonly mentioned under the general term cañas ("canes," or "reeds,"): and not only the bejuco, but one species of bamboo (B. mitis) yields clear water as a beverage for man's use. See Blanco's Flora, pp. 187-189.

[46] A marginal note (p. 9) opposite this line cites "book 13, chap. 11," presumably of the same work that is mentioned in the preceding note.

[47] The palmo was a measure of length used in Spain and Italy, varying from eight and one-third to ten and one-third inches.

[48] The first Franciscan religious arrived at Manila June 24, 1577. These were fathers Fray Pedro Alfaro, Fray Pedro de Jerez, Fray Pablo de Jesus, Fray Juan de Plasencia, Fray Juan Bautista Pesaro, Fray Alonso de Medina, Fray Sebastian de Baeza, Fray Francisco Mariano, Fray Diego de Oropesa, Fray Agustin de Tordesillas, Fray Antonio Barriales, and Fray Francisco Menor, and two choristers and lay brothers.—Pablo Pastells, S.J.

[49] Domingo de Salazar was born in Labastida (in Alavese Rioja) in 1512. He joined the Order of St. Dominic in 1546 at Salamanca; and at forty years of age he went to Mexico. In 1579 he was appointed first bishop of the Filipinas, and took possession of his seat in 1581. In virtue of the bull Fulti proesidio, promulgated by Gregory XIII, he erected the principal church of Manila into a cathedral church, December 21 of the same year. Immediately thereafter he held the first council, being assisted by both the secular and regular clergy. In 1591 he returned to Acapulco and Mexico, whence he went to España in 1593. He died in Madrid, December 4, 1594, and was buried in the church of Santo Tomás of his order.—Pablo Pastells, S.J.

[50] Don Gonzalo Ronquillo was born at Arévalo, of an illustrious family. His father was a military officer, his grandfather a civil magistrate, and his brother a distinguished warrior. From 1572 to 1575, Gonzalo Ronquillo served in the Audiencia of Mexico as chief constable; then returning to Spain, he made an offer to the king to conduct six hundred colonists to the Filipinas Islands. This was accepted, and he was appointed governor of the islands, for which he departed from Spain early in 1579. On the way he lost so many of his colonists, by desertion or death, that only three hundred and forty remained when he left Panama, February 24, 1580; they reached Manila on June 1 following. In 1581 he founded the town of Arevalo on the island of Panay. Ronquillo's death occurred at Manila, on February 14, 1583—caused, according to a letter written by his cousin Don Diego to the king, by his grief at the proceedings of Doctor Sande from Mexico in reprisal for the severe residencia which, by order of the king, Ronquillo had taken of Sande's government.—Pablo Pastells, S.J.

[51] These auditors received two thousand pesos of nugget gold (oro de minas) annually; and the president, four thousand pesos.—Pablo Pastells, S.J.

[52] Dedo: originally, a finger (cf. French doigt): by extension, a measure of length ("a finger's breadth"); see Vol. III, p. 201.

[53] Dr. Francisco de Sande, a native of Cáceres, left Acapulco to enter upon his governorship of the Filipinas, April 6, 1575, and arrived at Manila August 25, entering immediately upon his duties. Pedro de Chaves named in his honor the newly-founded city of Nueva Cáceres. Sande directed a personal expedition to Borneo, sailing from Manila for this purpose March 3, 1578, accompanied by forty-six native vessels. He took possession of that great island April 20, and reëntered Manila July 29 with twenty-one galleys and galleots, six ships, one hundred and seventy pieces of artillery, and other war material taken from the enemy. His governorship ended June 1, 1580.—Pablo Pastells, S.J.

[54] A small island between Sangir and Tagolanda (Vol. XI, p. 297).

[55] Sommervogel only mentions two priests of this name in the missions of India, but both of them were of later date.

[56] The supreme pontiff, Gregory XIII, erected the episcopal see of Manila December 21, 1581, with the publication of the bull Fulti præsidio. Clement VIII elevated it into a metropolitan church August 14, 1591, assigning to it as suffragan, the churches of Cebú, Nueva Segovia, and Nueva Cáceres. To these was added that of Santa Isabel de Paro in 1865, and lastly those of Lipa, Tuguegaras, Cápiz, and Zamboanga, in virtue of the apostolic decree Quæ in mari sinico, given by Leo XIII at St. Peter's in Roma, September 17, 1902.—Pablo Pastells, S.J.

[57] "The balete tree (Ficus Urostigima—Sp.) corresponds to our witch elm, and certainly at night has a most uncanny appearance. Each of these great trees has its guardian spirit, or Ticbalan" (Sawyer, Inhabitants of Philippines, pp. 214, 343). See also Blanco's Flora, art. "Ficus." Chirino speaks of this tree as having no fruit; he must have observed specimens which bore only sterile flowers.

[58] The Erythrina (indica, Lam.; carnea, Bl.); see Blanco's Flora, pp. 393, 394, and Delgado's Historia, pp. 429, 430, for descriptions of this tree (named by them dapdap).

[59] Anona, of several species; one is commonly known as "custard-apple," another as "sour-sop." The species A. squamota (Tagal, Ates) is regarded as producing the best fruit.

[60] A species of wild hog, Sus scropha. In all the large islands of the Asiatic archipelago may be found wild swine, of various species. "The flesh of the hog must have formed a principal part of the animal food of the nations and tribes of the archipelago before the conversion to Mohammedanism. It did so with the people of the Philippine Islands on the arrival of the Spaniards, and it does so still with all the rude tribes, and even with the Hindoos of Bali and Lomboc" (Crawfurd's Dictionary, pp. 152, 153). See Zúñiga's Estadismo (Retana's ed.), ii, p. 438.*

[61] The Haraya is a Visayan dialect.

[62] That is, the most important things which happen to men in leaving this world—death, judgment, heaven, and hell; this subject is also included under the term "eschatology."

[63] They were Fathers Alonso de Humanes, superior, Juan del Campo, Mateo Sánchez, Juan de Ribera, Cosme de Flores, Tomás de Montoya, Juan Bosque, and Diego Sánchez. They left Acapulco March 22, and cast anchor at Cavite June 10. Dr. Morga, appointed by virtue of a royal decree, given at El Escorial, August 18, 1593, left Cádiz with his wife and six children in February, 1594, and Acapulco on the same date as the above-mentioned fathers. Under his charge was the aid for the islands, taken to Manila by the galleons "San Felipe" and "Santiago."—Pablo Pastells, S.J.

[64] In Menology of the English Province, S.J. (Roehampton, 1874) is the following notice (July 14): "At Manila, in the Philippine Islands, in 1627, Father Thomas de Montoya, an Indian of Florida. After thirty years of indefatigable labor among those nations, he died by slow poison, given by the Bassians [Bisayans?] out of hatred to the Faith." The statement regarding his nativity is, however, erroneous. "Murillo Velarde states (Historia, lib. viii, cap. x, no. 57) that this father was born, not in Florida, but at Zacatecas (Mexico), in 1568. He entered the Society at the age of eighteen, in the Mexican province, and passed over to that of the Philippines in 1595 (the year when it was formed). There he filled successively the offices of Latin teacher at Manila, master of novices, and missionary to the Pintados. These Indians poisoned him, after which it seems that he returned to Manila, where his life was a continued martyrdom. To the sufferings from the effect of the poison were added those of a violent asthma. He possessed perfectly the Tagal language." (See Woodstock Letters, 1900, vol. 29, pp. 154, 155.) He is also mentioned by Colin (Hist. misiones, part ii, book iii, p. 334).—E.I. Devitt, S.J. (Georgetown College).

[65] Francisco de Borja (Borgia), Duke of Gandia (a city in Spain), entered the Jesuit order in 1551, becoming its general in 1565; he held this office until his death, September 30, 1572. He was beautified in 1624, and canonized in 1671.

[66] His remains are now entombed to the right of the transept of the Cebú cathedral.—Pablo Pastells, S.J.

[67] Don Francisco Tello entered Manila July 14. He had left Acapulco March 6, with Father Vera. The latter's companions were Fathers López de la Parra, Manuel Martinez, Valerio de Ledesma, Juan de Torres, Gabriel Sánchez, Miguel Gómez, Juan de San Lucar, Francisco de Otazo, Alonso Rodriguez, Cristobal Jiménez, Francisco de Encinas, Diego de Santiago, Leonardo Scelsi, and Bartolomé Martes.—Pablo Pastells, S.J.

[68] Various Philippine languages were studied and systematized by the first missionaries to the islands, although none of these works were printed, so far as is known, before 1610. Probably the earliest of these was a vocabulary of the language of the Cebú islanders, by Martin de Rada (who died in 1580). Other early Augustinians composed linguistic works as follows: Agustín de Alburquerque (died 1580) an Arte, or grammar, of the Tagal language; Diego Ochoa (died 1585), an Arte and vocabulary of the Pampango; Estéban Marin (died 1601), Artes of Igorrote and Zambal.

[69] Spanish, actos solenes, i liciones de erudicion. At Manila, in Chirino's time, there was only what is called collegium inchoatum; but in ordinary colleges of the Society, with a complete order of classes, it was the custom, at the solemnis instauratio studiorum, for the prefect of studies or the professor of rhetoric to inaugurate the year's work by delivering a "learned discourse," before the whole academic body; and to this function the appreciative public was invited. Sometimes the students gave a public exhibition of their work and proficiency. This "solemn act" might be a dramatic representation—an original play written for the occasion—or it might consist of literary exercises on the part of the scholars, music being also introduced. The technical name for these purely literary exercises was an "academy," or "specimen;" and naturally they would take place during the course of the scholastic year Such was the custom of the age, in Spanish countries.—Rev. E.I. Devitt, S.J.

[70] Molave is the name of a tree whose wood is very hard and highly valued for building purposes; it is called by the natives "the queen of woods." The name molave is applied to several species of Vitex. especially to V. geniculata, Bl.

[71] Piña: a silver design in the form of a pineapple.

[72] i.e., to scourge themselves, as a voluntary penance—a practice then common among religious devotees. It was probably a survival from the earlier practices of the associations of Flagellants, who publicly scourged themselves, in penitential processions through the streets; they appeared during the period 1260-1420.

[73] Cf. the belief of the Winnebago Indians regarding the fate of departed souls (Wisconsin Historical Collections, xiii, p. 467).

[74] Golo: "the name of a charm for lovers, used by the ancient Tagals" (Blumentritt, Dicc. mitológico, p. 51). Regarding this book of charms, cf. Retana's Libro de aniterías (Madrid, 1894), which reproduces a similar book, obtained from a Filipino native, with explanations of such words and phrases as are intelligible; it is preceded by extracts from the Practica of Tomás Ortiz, O.S.A.

[75] Evidently a reference to the serpents of the genus Python, allied to the boa-constrictor. They attain enormous size in the forests, some specimens having been obtained over twenty-two feet long. Young ones are often kept by the natives in their houses to kill the rats; these snakes become tame and harmless.

[76] In the printed work, on the margin opposite this and the following sentences, are various references, thus: "Isaiah, 60; Isaiah, 9; Psalm 79; Isaiah, 66; Psalm 35, whereon 'B. Amb. Greg. II. moral. c. 2'"—the last apparently a reference to St. (and Pope) Gregory I's Moralia in Jobum (Basle, 1468?).

[77] In the margin of the printed page is a reference to Ezekiel, 8.

[78] Cf. Loarca's version of this and other myths, and his account of the native beliefs and superstitious practices (Vol. V, pp. 121-141).

[79] The Tagals also called this bird tigmamanukin; its scientific name is Irene cyanogastra, Meyer (Blumentritt's Dicc. mitológico, pp. 34, 118). See Forbes's description of the "fairy bluebird" (Irene turcosa) in his Naturalist's Wanderings in the Eastern Archipelago (New York. 1885). p. 67.

[80] Naso (the native name for which is Siroan) and Potol are, respectively, the southwest and northwest extremities of Panay Island. Cf. the offerings made to rocks by the Huron Indians (Jesuit Relations, x, p. 165).

[81] Probably referring to Cape San Agustín, the southeastern extremity of Mindanao, at the eastern entrance of Sarangani Strait, where there is always a heavy sea.

[82] For this reason it is called Puntas Flechas—Pablo Pastells, S.J.

[83] In the margin of the printed work is a reference to "3 Kings, 16"—i.e., the first Book of Kings in the Protestant version of the Old Testament.

[84] See accounts of the practices of medicine-men among the northern tribes of the North American Indians, in Jesuit Relations, passim.

[85] Among the infidels of Mindanao there are still four kinds of sacrifices: human, called pag-huaga, practiced by the Bagobos; that of swine, or pag-balilig; that of chickens, or pag-talibong; and the pag-cayag, which is a poured-out offering of rice. The baylanas sacrifice the victim by thrusting into the heart or throat of the animal a balarao or dagger, and suck the blood issuing from the wound. Then they dance about the sacrifice in innumerable attitudes, and sing, while trembling and making grimaces, the following stanza:

Miminsad miminsad si mansilatan
Vpud si Badla ñga maga-dayao nañg dunia.
Baylan managun-sayao,
Baylan managun-liguid.

afterward Badla will descend, who will give health to the earth. Let the Baylanas [priests] dance, let the Baylanas dance about."—Pablo Pastells, S.J.

[86] A marginal note in the printed work cites II Corinthians, 8.

[87] St. Marcellinus, the thirtieth of the Roman pontiffs, was elected in 296 A. D., and died in 304.

[88] The following references appear on the margin of the printed page: Boethius, Topica (Tolentino, 1484), book 2. Andreas Tiraquellus, Ex commentariis in Pictonum côsuetudines, sectio De legibus connubialibus (Parisis, 1513), law 4. Francisco Ribera, In librum duodecim prophetarum commentarii (Salmanticae, 1587), Hosea, 3.

[89] Pérez (p. 44) only records the various churches served by this father, from 1596 to 1607, and his death in the latter year.

[90] Apparently at the point of Tinagoan, on Buad Island, off the western coast of Samar.

[91] In the margin is a reference to II Timothy, 4.

[92] Piper betel; the method of using it as a stimulant is described in Vol. IV, p. 22a. The coca to which the betel-nut is here compared is the dried leaf of a Peruvian shrub (Erythroxylon coca). of stimulant and tonic qualities. From it is obtained the well-known anæsthetic cocaine.

[93] Marginal references (of which some throughout this page of Chirino are too indefinite to be verified): II Paralipomenon (the appellation, in Roman Catholic versions of the Bible, of the books named "Chronicles" in the Protestant version), 16. Onuphrius, book 2.

[94] Marginal references: Fastorum Plutarchi in Sylla. Plinius, book II, chap. 10. Ecclesiastes, 34. Sermo 15 of St. Jerome, 9.

[95] Marginal references: II Paralipomenon, 35. Job, 3. Aristotle, cited by Varro, book 6.

[96] Marginal references: Judges, 4, and thereon Procopius of Gaza—probably a reference to his commentaries, Commentarii in Octateuchum (a Latin translation; Tiguri, 1555).

[97] Marginal references: Herodotus and Diodorus, book 3. Pineda's Job, 3, v. 16—the Commentarium in Job libri tredecim of Joannes de Pineda (of Sevilla).

[98] Marginal references: Josephus, Antiquitates, book 13, chap. 15; book 16, chap. 11. Gregorius Giraldus, Syntagma de funeratibus. Eustatius, on Homer, p. 393—referring to one of the works on Homer by Eustathius of Thessalonica.

[99] Marginal references: Athenæus, book 7. Alessandro Sardi (of Ferrara), De moribus ac ritibus gentium libri III (Venetiis, 1557).

[100] A side note in the original gives the Hebrew dvmh duma, which means "silences," and hence "sepulchres."

[101] Marginal references: Virgil, Æneid, 6. Hosea, 10, v. 15. Pineda's Job, 3, v. 13.

[102] A marginal note refers to Ecclesiastes, 1; but it is not quoted directly by Chirino, who seems only to use it as a suggestion for his own thought.