[309] This sentence is omitted in MS. 5,650.
[310] MS. 5,650 reads: “One covered with red and the other with velvet.”
[311] MS. 5,650 adds: “in the manner of the country.”
[312] The account of the baptism of the king is considerably abridged in MS. 5,650 where it reads as follows: “Then the captain began to address the king through the interpreter, in order that he might incite him to the faith of Jesus Christ. He told him that if he wished to become a good Christian (as he had signified on the preceding day), that he must have all the idols of his country burned and set up a cross in their place, which they were all to adore daily on both knees, with hands clasped and raised toward the heaven. The captain showed the king how he was to make the sign of the cross daily. In reply the king and all his men said that they would obey the captain’s commandment, and do all that he told them. The captain took the king by the hand, and they walked to the platform. At his baptism the captain told the king that he would call him Dom Charles, after the emperor his sovereign. He named the prince Dom Fernand, after the brother of the said emperor, and the king of Mazzaua, Jehan. He gave the name of Christofle to the Moro, while he called each of the others by names according to his fancy. Thus before the mass fifty men [sic: but an error of the French adapter for five hundred] were baptized. At the conclusion of mass, the captain invited the king and the others of his chief men to dine with him, but he would not accept. However, he accompanied the captain to the shore, where, at his arrival, the ships discharged all the artillery. Then embracing they took leave of one another.” Eden gives the number baptized as five hundred men.
[313] MS. 5,650 reads: “On seeing that, she expressed the greatest desire to became a Christian, and asking for baptism, she was baptized and given the name of Jehanne, after the emperor’s mother.”
[314] There are many cases of this wholesale baptism in the history of the Catholic missions in various countries, and it cannot be condemned entirely and regarded as devoid of good effects, for many instances reveal the contrary. See Jesuit Relations (Cleveland reissue).
[315] Those last six words are omitted in MS. 5,650. Mosto conjectures that solana means solecchio or solicchio signifying an apparatus to protect one from the sun. Pigafetta may have misapplied the Spanish word solana, which signifies a place bathed by the noontide sun or a place in which to take the sun.
[316] This last clause is omitted in MS. 5,650.
[317] MS. 5,650 adds: “and we gave it to her.” This was the image found by one of Legazpi’s soldiers in Cebú in 1565 (see Vol. II, pp. 120, 121, 128, 216, 217; and Vol. V, p. 41). Encarnación (Dic. bisaya-español, Manila, 1851), says: “The Cebuan Indians, both past and present, give the name of Bathála [God] to the image of the Holy Child, which is supposed to have been left by the celebrated Magallanes.”
[318] MS. 5,650 reads: “evening.”