[49] Elsewhere printed Bisaya. The Tagal word buaya means “crocodile,” which gives some basis for the conjecture that Boaya was the chief’s name, as persons are often named for animals, among barbarous peoples. [↑]
[50] Verse [121]: “I have done judgment and justice; give me not up to them that slander me.” [↑]
[51] Spanish, como cuñas del mismo palo; alluding to the proverb, No hay peor cuña que la del mismo palo, equivalent to “there is no worse enemy than an alienated friend.” [↑]
[52] Alluding to the threatened invasion of the Philippines by Kue-sing, the Chinese adventurer, and the consequent disturbances among the Chinese in the islands, with the ravages made by the Moro pirates—all in 1662. See accounts in VOL. XXXVI. [↑]
[53] These houses were founded in the following order: Ogtóng (Otón), 1572; Tigbauan, 1575; Dumangas, 1578; Antique, 1581; Jaro, 1587; Guimbal, 1590; Passi (Pasig), 1593; Laglag, 1608. (In regard to Laglag, cf. our VOL. XXIII, p. 293.) For these dates, see Coco’s chronological table at end of Medina’s Historia, pp. 481–488. [↑]
[54] These houses were thus founded: Panay and Dumárao, 1581; Dumalag (or Ayombón), 1506; Batán, 1601; Mambúsao, 1606; Cápiz, 1707. Aclán was founded by the Augustinians, in 1581; and Ibahay, in 1611. See table mentioned in note 100, above. [↑]
[55] Laglag is now named Dueñas. This wretched custom of changing the old names, substituting for them new ones which have no connection with the place to which they are applied nor with Filipinas, has unfortunately become general in those islands; and for the sake of pleasing or flattering some captain-general, alcalde, or cura, history is grievously obscured.—Rev. Tirso López, O.S.A. [↑]
[56] Pérez says (Catálogo, p. 199) that Mesa was a native of Mexico, but made his profession (1644) in the convent of San Pablo at Manila. In 1656 he became minister at Dumalag, and in 1659 at Laglag. [↑]
[57] This mingling of religion and idolatry was frequent among the newly-converted Indians, who by not living conformably to the just severity of the gospel precepts, apostatized from the faith; and even today cases of similar amalgamation occur. The Indians of Filipinas did not offer sacrifices to the demon because they believed that he was some divinity, for they had knowledge of his being an evil spirit: but through fear, so that by keeping him satisfied he should do them no harm, or else that he might aid them to carry out some depraved purpose.—Rev. Tirso López, O.S.A. [↑]
[58] Thus in the text, but evidently an error; it should doubtless be regarded as an error for Malonor. [↑]