[9] The so-called Dapitan nation was a Visayan tribe and lived in Mindanao in the present comandancia of Dapitán in the province of Misámis. Strictly speaking they can be called a distinct tribe with no greater accuracy than can the Caragas. See Blumentritt’s Tribes of the Philippines (Mason’s translation); and Pastells and Retana’s Combés, col. 779.
[10] Baclayón is a village on the extreme southwest coast of Bohol. Loboc is a village of southern Bohol, and two miles inland. (Philippine Gazetteer.)
[11] The Portuguese had discovered the Moluccas before Magallanes set out on his memorable voyage in 1519. See Vol. XXXIV, pp. 39, 153.
[12] The text which we follow reads “y quan a fauor de sus nueuas.” “Nueuas” may possibly be a misprint for “navios,” in which case the phrase would read “how much at the mercy of their ships.”
[13] Even yet infidels abandon a house in which the head of the family has died. Father Pastells says that while crossing the island of Mindanao with Father Heras in 1878, one Sálug died in the house of Silungan, a freedman recently redeemed by the said missionaries. He was baptised before death by Father Pastells. Silungan demanded from the religious the value of the house, which he proposed to abandon. The fathers, however, answered him that since the freedman had died with baptism, the house was purified. This satisfied the heathens, and they did not insist on their demand. (Pastells and Retana’s edition of Combés, note 13, col. 655.)
[14] This refers to Legazpi’s and not Magallanes’s expedition. Pagbuaya made friendship with the former, and gave him a pilot to guide him to the inland of Panglao. In book two of Combés’s Historia, chapter II, is related rightly the occurrence with regard to the king of Borneo, after the arrival of Legazpi. Combés says that the Dapitans imagined that the Spaniards were eating fire when they smoked, and the hard white sea-biscuits they imagined to be stones. The noise of the artillery they took to be thunder, and the sword with which each one was girt, they thought to be a tail.
[15] The term “Malanao” is derived from “ma,” “people of” and “lanao,” “lake,” and has long been used to distinguish the Moros living on the watershed of Lake Lanao. See Census of the Philippines, i, p. 473.
[16] In 1596, Fathers Valerio de Ledesma and Manuel Martinez first established the mission of the River of Butuan. That same year, there not being as yet any division into bishoprics, the Manila ecclesiastical cabildo (as the see was vacant), gave Mindanao into the formal possession of the Society of Jesus, an act that was confirmed by Francisco Tello, as viceroyal patron. Later, the question of the jurisdiction about Lake Malanao was argued in court between the Jesuits and Recollects, and was decided in favor of the former by Juan Niño de Tabora, a sentence confirmed by Corcuera September 5, 1637. (Pastells and Retana’s Combés, cols. 655, 656.)
[17] The bay of Panguil or Pangil takes its name from a fruit, pangi (Hidnocarpus polyandra—Bl.), which is carried down to the coast by the rivers. (Pastells and Retana’s Combés, col. 759.)
[18] The Manobos are a Malay head-hunting heathen tribe of northern Mindanao who live in the interior about the watershed of the Agusan River. “Manobo” is a native word, which, in the Bagobo language of the gulf of Dávao, means “man.” Blumentritt (with whom Retana agrees) says that the correct form of the name is “Manuba” or “Man-Suba,” i.e., “river-people.” The term might possibly be extended to the mountain people of Misamis province. See Census of the Philippines, i, pp. 461, 473; Blumentritt’s Tribes of the Philippines (Mason’s translation); and Pastells and Retana’s Combés, col. 780.