A History of the Philippines

by David P. Barrows

Conditions of the Filipinos during the Eighteenth Century.—During the most of the eighteenth century, data are few upon the condition of the Filipino people. There seems to have been little progress. Conditions certainly were against the social or intellectual advance of the native race. Perhaps, however, their material well-being was quite as great during these years, when little was attempted, as during the governorships of the more ambitious and enterprising Spaniards who had characterized the earlier period of Philippine history.

Provincial Governments.—Provincial administration seems to have fallen almost wholly into the hands of the missionaries. The priests made themselves the local rulers throughout the Christianized portion of the archipelago.

Insurrection in Bohol.—Insurrection seems especially to have troubled the island of Bohol during most of the eighteenth century, and in 1750 an insurrection broke out which practically established the independence of a large portion of the island, and which was not suppressed for thirty-five years. The trouble arose in the town of Inabanga, where the Jesuit priest Morales had greatly antagonized and imbittered the natives by his severity. Some apostasized, and went to the hills. One of these men was killed by the orders of the priest and his body refused Christian burial, and left uncared for and exposed.

A brother of this man, named Dagóhoy, infuriated by this indignity, headed a sedition which shortly included three thousand natives. The priest was killed, and his own body left by the road unburied. In spite of the efforts of the alcalde of Cebu, Dagóhoy was able to maintain himself, and practically established a small native state, which remained until the occupation of the island by the Recollects, after the Jesuits had been expelled from the Spanish dominions.

Activity of the Jesuits.—During the eighteenth century the Jesuits alone of the religious orders seemed to have been active in prosecuting their efforts and seeking new fields for conversion. The sloth and inactivity which overcame the other orders place in greater contrast the ambition and the activities, both secular and spiritual, of the Jesuits.

Conversion of the Sultan Alim ud Din.—In 1747 they established a mission even on Jolo. They were unable to overcome the intense antagonism of the Moro panditas and datos, but they apparently won the young sultan, Alim ud Din, whose strange story and shifting fortunes have been variously told. One of the Jesuits, Padre Villelmi, was skilled in the Arabic language, and this familiarity with the language and literature of Mohammedanism doubtless explains his ascendency over the mind of the sultan. Alim ud Din was not a strong man. His power over the subordinate datos was small, and in 1748 his brother, Bantilan, usurped his place and was proclaimed sultan of Jolo.

Alim ud Din, with his family and numerous escort, came to Zamboanga, seeking the aid of the Spanish against his brother. From Zamboanga he was sent to Manila. On his arrival, January 3, 1749, he was received with all the pomp and honor due to a prince of high rank. A house for his entertainment and his retinue of seventy persons was prepared in Binondo. A public entrance was arranged, which took place some fifteen days after his reaching the city. Triumphal arches were erected across the streets, which were lined with more than two thousand native militia under arms. The sultan was publicly received in the hall of the Audiencia, where the governor promised to lay his case before the king of Spain. The sultan was showered with presents, which included chains of gold, fine garments, precious gems, and gold canes, while the government sustained the expense of his household.[5]

Following this reception, steps were taken for his conversion. His spiritual advisers cited to him the example of the Emperor Constantine whose conversion enabled him to effect triumphant conquests over his enemies. Under these representations Alim ud Din expressed his desire for baptism. The governor-general, who at this time was a priest, the bishop of Nueva Segovia, was very anxious that the rite should take place; but this was opposed by his spiritual superior, the archbishop of Manila, who, with some others, entertained doubts as to the sincerity of the sultan’s profession.

In order to accomplish his baptism, the governor sent him to his own diocese, where at Paniqui, on the 29th of April, 1750, the ceremony took place with great solemnity. On the return of the party to Manila, the sultan was received with great pomp, and in his honor were held games, theatrical representations, fire-works, and bull-fights. This was the high-water mark of the sultan’s popularity.

Failure to Reinstate Alim ud Din.—Meanwhile the usurper, Bantilan, was giving abundant evidence of his hostility. The Spaniards were driven from Jolo, and the fleets of the Moros again ravaged the Bisayas. In July arrived the new governor, the Marquis of Obando, who determined to restore Alim ud Din and suppress the Moro piracy.