[The holy chrismatories finally render Maria contrite; for, fleeing from the Spaniards up a river, and having the phials with her, a huge crocodile thrusts its head into the boat, seizes the phials and makes off without committing other damage, which so works upon the mind of the woman that she lives afterward as a good Christian.]
Finally, Mangabo said to father Fray Lorenço: “Son, I see that you are sick” (he had been seriously injured by the fall of which we have made mention above). “If you wish to go to be treated at the fort of the Spaniards, I will have you taken there, and you shall leave Brother Francisco here, so that he may protect us, if the Castillas (so they call the Spaniards) come. Remember your father, and aid him when you are able.” Father Fray Lorenço thanked him, and was taken in a boat to the fort of Caragha. Thus did God preserve the life of that religious, to whom, if the crown of martyrdom was not conceded, at least he was quick to suffer for the faith; and in fact he endured great hardships for the love of the Lord. His associate, Fray Francisco, was ransomed afterward. He rendered excellent service while he was a prisoner, in the pacification of the rebellious Indians.
Year 1631
VI
Continuation of the matter of the last chapter, with some cases by way of example
Valintos (the same one who had killed Captain Pedro Bautista) went to the river of Butuan with an order to kill father Fray Juan de San Augustin, prior of the convent of Ilaya in the village of Linao. He carried many letters to the chiefs, urging them in the name of Corralat (of whom we have spoken before, and of whom there will be more to say) to have the fathers killed. An influential Indian woman heard of the matter, and since she was the petty queen of that river and very devoted to father Fray Juan de San Augustin, who was a holy religious, she had so much authority that it sufficed to keep those of the village faithful, and they resisted the letters brought by Valintos. In order to assure the life of the said father prior, Fray Juan de San Augustin, she made him take boat and go to Butuan to join the fathers in the convent there. Thus was he delivered from the danger of losing his life.
Almost the same thing happened in the village of Butuan, where the letters of Valintos were received urging the inhabitants to rise and kill the religious. But the Butuans were so faithful that they would not consent to the evil. On the contrary, reading the letters in public, they cried with one voice that they would die before they would permit one hair of the fathers to be harmed. Then forming in a procession, men, women, and children went to the convent in tears, and bewailing the troubles that they were all suffering. The religious said: “Children, here we are at your disposition. Do what you will with us, for God our Lord so orders it.” At this all the people cried out and said with tears in their eyes: “Fathers, be of good cheer, for we will all die before anyone offends you.” They said that with emphatic oaths, whereby they showed the great love and respect that they held for the fathers. The chiefs remained in the convent with their families and possessions. Endeavor was made to advise Zibù, so that help might be brought; and the father prior, Fray Jacinto de San Fulgencio, went [for that purpose].
Valintos, having seen the bad outcome to his treacherous plans in Butuan, returned in a rage, and the religious were safe. However, although so many of them were good, some restless Indians (especially the fiscal of the village) rebelled, and without having any occasion therefor, killed the porter of the convent and another Indian. Had not the chiefs hastened to their defense, father Fray Diego de Santa Ana, the associate of the father prior, would have been in danger.
The other revolted villages, taking umbrage at the faithfulness of the Butuans, tried to find means to kill the religious, so that thus the Butuans might be obliged to conform to their rebellion. He who tried hardest was Manàn Galàn, an Indian chief of the village of Albucay, who went to Sampongan to discuss the matter with the Samponganos. An Indian, who was intimate with the fathers, one Sumulay, was chosen [for that mission]. He was well instructed, but, his wiles having been perceived, the Butuans quickly seized their arms to fight any and all enemies who should appear. The fathers were taken to the mountains for greater security, and the traitor Sumulay tried to finish the affair personally. He went, under pretense of friendship, to seek the fathers in the mountains; but, his evil design being recognized, he was seized, and confessing his guilt was placed under surveillance, and finally deprived of life. Following the example of the Butuans, other villages maintained the faith, and defended their fathers who sowed the seed of the gospel in so rude a land, amid so many dangers to their quiet and life, opposing themselves to the sowing of tares that the common enemy always endeavors to introduce into the harvests of the Church.
The father prior of Butuan, Fray Jacinto de San Fulgencio, when sailing to Zibù to solicit aid, passed by the island of Camigi, a visita of the district of Cagaiang. He stopped there and was in great danger of being murdered by the insurgents, who were going about in bands committing piracies and watching the sea, so that the fort of Tanda might not be aided. Although that fort was in great danger, the valor of its garrison defended it. The father prior advised the fathers of Cagaiang and Baiug so that they might take precautions, and [told them] that he was going to get aid. That advice was very important for the restraining of the Indians of Baiug and Cagaiang, since they knew that the negotiations which they had with the Caraghas and Mindanaos were known.