Chapter XLIII The Jolog group consists of many islands, but the principal one, where the king lives, has a hill in the middle of it like a volcano. It has only one very steep ascent, and is an impregnable point, and as such it is regarded by all. Accordingly, when the Indians are visited by enemies, they fortify the hill, and then imagine themselves secure against any force. But when, about two years ago, Admiral Don Cristóbal de Lugo had burned their villages, and they knew that the Castilians were about to attack them, they had fortified the hill strongly, mounting thereon the guns that they had taken from the [Spanish] shipyard. The master-of-camp believed himself sufficient to take that hill alone. Accordingly as soon as he arrived, he landed, and heading them, led his men up the hill without delay. That fleet was accompanied by one of our religious, father Fray Fulgencio, an excellent preacher, and a very good worker, who was preëminent among the others who went. There was also a Recollect father named Fray Miguel, who did not move from the side of the master-of-camp. The latter, finding himself almost alone on the height and near the stockade, many sharpened stakes and bamboos hardened in the fire were hurled at him, so that the master-of-camp fell, while others of the more courageous were wounded, and some killed. Thereupon, had the others ascended and entered, as the attack would have been less difficult after that first fury, they would have gained the fort, which had but few men, as was afterward learned; but they remained inactive. The master-of-camp arose, and retired without doing more than this; and with this result, that that fleet, that had made every one afraid, returned. My opinion is, that the Spaniards were punished for the arrogance that they must have displayed there; and that along those coasts, and at the expense of the wretched subjects, they tried to find the pearls of the king of Joló, which were said to be most beautiful. And accordingly this was proclaimed, to the sound of drum, in the port of Ilong-ilong and in Sugbú, and a reward promised to whoever would seize them; for they considered the victory their own already, and shouted it forth before obtaining it. If they, as Christians, had gone with good intent to punish those Mahometan enemies for the desecrations that they had committed against the churches and sacred images, who doubts that the Lord, whose cause that was, would have aided them? But they were greedy for their own interests, and had their eyes on their own convenience. Thus they lost both the moneys expended and their reputation; and to save reputation one should expend much toil, for by it are conserved monarchies and kingdoms. They returned to Manila the laughing-stock of all the islands. From that time the Indians of Cagayán began to talk among themselves of lifting the yoke, placed on their necks by the Castilians; for as has been seen, all is not gold that glitters. Many deaths occurred among the Indians of different districts. The expenses of the natives, as above stated, were great, for although no one goes from his village except with very liberal aid, in this case that aid was unusually generous. Thus there was no encomienda that had a thousand Indians that did not expend more than a thousand pesos, besides rice—in addition to their tribute, personal services, and other taxes. It should be considered and recognized how these poor wretches were continually harassed; hence, why should one wonder that events do not succeed as one would desire? In the present year the vessel “San Juan” returned, the ill-fortune of which was feared, because the almiranta had put back to port. It gave report of its voyage, whereupon the order voted what was important. 79 They appointed a procurator who went to España. This was the father reader, Fray Pedro de la Peña, 80 who was prior of Macabebe in Pampanga. He took passage on the flagship “San Luis.” In the almiranta embarked another father, from Valencia, named father Fray Vicente Lidón . These vessels left the port of Cavite on August 4. They put back to the same port to lighten, and set sail again as heavily laden as before. They experienced no better voyage than the last ones had; for, besides putting back, they did not lack misfortunes. The flagship cut down its mast on the high sea, and was all but lost. The other vessel also suffered greatly, and between them both they threw overboard more than one hundred and forty [dead] people, while the others were like to die of hunger, for the voyage lasted seven and one-half months. Nueva España no longer expected them, and therefore despatched [to the islands] two small vessels from Perú, in which came the visitor of the islands, Don Francisco de Rojas. Both vessels suffered greatly. They lost their rudders, and their arrival was a miracle. It is quite apparent that the Lord is very merciful toward the islands. We surmise that these vessels arrived, one in July and the other in August of 1631. The worst thing resulting to the order in what happened to the vessels was, that no one would take passage on the ships, so that the province came to a condition of the utmost peril. For, if procurators are lacking in España, there is no hope of getting religious; and the religious who are here now are dying daily. For never have I seen a triennium when there were not more than twenty deaths, and sometimes even thirty; while few are invested with the habit. Thus, perforce, the province is always in need of men. Nevertheless, I, who had always been desiring to go to España, at last obtained my wish this year of 1631, under the greatest strife and oppositions that can be told; but I will not speak of them, as they are personal, although a not small history might be made of them. Finally I embarked in the flagship (where I went as vicar), in which no other priest embarked. The ship was a new one, and had been built in Cavite, during the residence of Governor Don Juan Niño de Tábora, who named it “La Magdalena” for his wife. It was always said that the ship had no strength and ought not to make the trip. The people said this among themselves; but, when they spoke of it to the governor, they praised it, and said that it was the best vessel in the world, for the contrary grieved him greatly. It was laden, and then its weakness was evident, so that they had to change their tune to that very governor. It was said that it would be made all right by putting in some stiffening—namely, three planks on each side, very thick and heavy—whereby it seemed that the vessel would be strengthened. Accordingly, the people embarked, a thing that ought not to have been done. On Thursday, at dawn, we were about to set sail; and when they weighed the anchor that held the ship, it listed to starboard so rapidly that, had not the point of the largest yard caught on the shore, the ship would doubtless have turned keel up. To see so many men perish there and so much property lost, was a day of judgment—an event such as no one remembers to have heard told before. The artillery was fired at intervals from the fort of Cavite, whereat the governor and many vessels came up. I was the first to escape from the ship, but as by a miracle; for I jumped into the water from the lantern, clothed as I was with my black habit. By God’s help I was enabled to reach a small boat, in which I escaped, as above described. May the Lord’s will be fulfilled. With this I have been in danger of death seven times from the water while in the islands, whence the Lord by His mercy has miraculously drawn and freed me. The first was shortly after my arrival in the country, at Aclán. While bathing in the river, suddenly a current came whose rapidity seized me and bore me beyond my depth. I was already lost and surrendered myself to the mercy of the water, for I could not swim. God inspired a sacristan who was there, who dived quickly into the water, followed me, and, catching hold of me, drew me ashore. The second was while prior of Ibahay, and when I was visiting the islands. While crossing to one, so fierce a storm struck me that the Indians gave up hope, and thought only of dying. The little boat was a poor one, without helm or sail. All human aid being exhausted, I had recourse to the [departed] souls, who obtained a change of wind from the Lord; thus, with a powerful north wind, and the anchor thrown astern from a cable to aid as a rudder, we reached a little islet at two o’clock at night. There we moored, that stormy night. As soon as we reached the islet, the vendaval began to blow again, so that it would seem that the north wind had blown only for that. The third was in the same river of Ibahay. While ascending it when it had a very large strong current (for it is a furious river), it overturned my little boat, and drew me under; but, although I did not know how to swim, the water was drawn from under me, and I remained on the surface of the water, in such manner that I did not sink beyond my girdle. And thus, with half my body out of the water, the current carried me a long distance. The Indians were following me in all haste with the little boat, supporting it with their hands; and, when it overtook me, I climbed on top of it, overturned as it was, and in that manner they dragged me ashore. From there I went to the village, passing through streams as deep as my waist, or even to the shoulders, and many times even up to the throat, at the imminent risk of attack by crocodiles, and of life, and health; for I did not dare enter the boat again. The fourth was in Laglag, when I was going on horseback to the visitas of that district. The road was so close to the edge of the river that it could not be followed without risk. The rest of the country was so rough that it could not be penetrated. I was going carefully, but the horse knew little of the reins, and made a misstep and fell into the river—from so high a precipice that surely, had there not been much water in the river at that time, we had broken all our bones. But it was deep and had a strong current, so that when we fell into it we sank. The horse reached the shore immediately by swimming. The current carried me above water for a very great distance, until I seized some reed-grass by which I was able to reach the shore, where I thanked God for so many mercies. The fifth was by falling into the Dumangas River from a little boat. The above one of the ship is the sixth. I have left untold countless other dangers, while on the sea so many times—now from enemies, now from the weather. The seventh time is the loss of Sugbú, after the burning of that city and convent. It is not little to tell what the missionaries suffer here; but, as they are caused by works for God, His [Divine] Majesty aids us with His help and protection, when by any other means it seems impossible to save one’s life on account of the enemies and hardships that surround a religious on all sides. May thanks be given to His [Divine] Majesty for all. Amen. In 1631 there happened a wonderful thing in Sugbú. On account of the ill-success achieved at Joló, the governor sent Sargento-mayor Tufino to Sugbú, so that, being posted in Dapitan (situated in Mindanao), he might prove an obstacle to the Joloans, so that they should not infest the islands. He reached the city of Santísimo Nombre de Jesús, and was lodged in a house belonging to the convent, opposite the prison; the two houses are separated only by a very wide street. The sargento-mayor stored his powder, amounting to sixteen barrels, in his house. The prison caught afire. All the people ran thither, since if the fire leaped to the house opposite, and caught in the powder, the city would surely be blown to pieces. The most Holy Child was immediately taken out, at sight of whom the fire was checked, and burned only the nipas of that piece, and left the supports on which it rests intact. This is the latest thing [of this sort] that has been seen. It was a solemn miracle; but that Lord who is omnipotent in all things can do this. Chapter XLIII Continuation of the preceding The trade and commerce of the Japanese Islands has always been considered of great importance in these islands; for, as the former are rich in metals and foods, what is needed here can be brought thence at moderate prices. Formerly the Manila traders made much more profit by sending their goods to Japón than to España, for they saw the returns from them more quickly and at less risk. The governors have sought this trade very earnestly. Don Alfonso Fajardo sent two ambassadors, namely, Don Juan de Arceo and Don Fernando de Ayala, who were very influential men of Manila; they carried a goodly present with them. But that barbarian refused to admit them, whereupon they returned abashed, without effecting anything. All this rancor has arisen through his expulsion of the orders [from Japan], and his prohibition against preaching any new religion in his country. Although the emperors have done this in their zeal for their idolatries, the credence given to a falsehood told them by the Dutch has aided greatly in it. The Dutch told the emperor, in short, that he should beware of the European religious, for that by their means the king of Castilla made himself sovereign of foreign kingdoms; for after they had entered the country and reduced it to their religion, the rest was easy. It is not necessary to prove the falsity of this, so apparent is it. Disguised religious have not on that account discontinued going to Japón, but continue that work, although the severity of the persecution is ever increasing. In the year 30, the governor sent out two large galleons, with five hundred soldiers, besides the sailors; they were ordered to capture and bring to Manila any Dutch vessel found on the coasts of Siam and Camboja. Don Juan de Alcarazo was commander of the galleons, and Don Pedro de Mendiola was admiral. They sailed the seas at signal risk, as they were not extra large ships, and the city was very anxious. For should those galleons be lost, then was lost the strength of the islands. But, finally, the Lord brought them safely home, which was not a little fortunate. In the course of their wanderings they seized two ships or junks, one belonging to Siamese, the other to Japanese. They sent the Siamese vessel to Manila, but sacked and even burned the Japanese vessel. It is said they found great riches on it. Who could know the truth? This was learned in Japón, whereupon the hate and ill-will of that people toward us redoubled. They tried to collect the value of the junk from the Portuguese, who trade with Japón. They said that, since the Castilians and Portuguese had the same king, it made no difference which one of them paid. They seized the goods of the Portuguese from them, and then the latter found their business quickly despatched. They sent their ambassadors to Manila, and a most dignified father of the Society came to manage the affair, namely, Father Moregón—a Castilian, but so changed into a Portuguese by his long intercourse with them, that he did nothing without them. Nothing was concluded upon this occasion. Later, in the year 1631, two junks came from Japón, one Portuguese, the other Japanese, with an embassy. The governor granted them audience in very circumspect fashion. On that occasion he assembled all the infantry in two columns, and had them escort the Japanese who acted as ambassadors, to whom he gave horses and trappings and a fine carriage. In short, they had come, in behalf of the governor of Nangasaqui, to confer about the junk, and the means by which trade could be opened. But it was straitly stipulated that no religious should go, for the Japanese had no liking for them. Two of our Japanese friars were the translators of all the matter contained in the letters. The governor satisfied them in everything, and treated them very well in Manila. The religious took the greatest pleasure from the embassy, considering the power of God. For when that gate was, in man’s judgment, most tightly locked, the Lord opened it. For naught is impossible to Him. Non erit impossibile apud Deum omne verbum. 81 He who brought the Magian kings to the feet of One newly-born, by following a star, that same One brings the other nations to His bosom, when He wills, and opens the door to them so that they may enter into the bosom of His Church. The religious had the greatest hope of seeing the doors of Japón opened widely, so that those harvests might be gathered. The Lord, then, has been well pleased in those kingdoms with so much blood as has been shed there by His faithful ones, in testimony of His holy law. May He act as He shall see best in this matter. It appears that in the year 1629 the orders were moved to send religious to Japón at their own cost. These were the Dominican fathers, the Franciscans, our Recollects, and those of our own order. They furnished the expenses on shares, built a champan, hired sailors, and paid a pilot. But that expedition could not have been for the best, for the Lord proceeded to defeat it, by allowing their champan to be wrecked. Afterward, although they bought another in China (or rather in Ilocos), it had no better success. Ours spent more than five hundred pesos. The father reader, Fray Pedro de Quesada, 82 and father Fray Agustín de Chauru went. The sufferings of the religious from storms, rains, roads, and famines would not be believed. It seems that they can say with St. Paul: Omnia superamus propter eum qui dilexit nos. 83 They had to return because their superiors thus ordered, for in any other way they would not have done it; as they know very well how to suffer with Christ and for Christ, whose hardships were sweet to them, as to another St. Paul: Mihi autem absit gloriari nisi in cruce Domini nostri Jesu Christi. 84 That same year certain splendid feasts were celebrated in Manila for the holy martyrs of Japón who were canonized by his Holiness Pope Urban VII. There were twenty-one of them. Three were dogicos of the Society; the others belonged to the order of our father St. Francis. The religious marched in glittering vestments, all at the cost of the pious and religious inhabitants of Manila. The orders invited one another. There was a general procession in which the altars were excellent. As for that of our house, if it were not the best one, none of the others were ahead of it. It is certain that the dances, comedies, and the other things which made the festival magnificent, could have been envied by the best cities of España, to the honor and glory of its sons; for they have so pacified this earth that even at the limits of the world may be seen so many grandeurs to the honor and glory of the Author of all. Of this not a little redounds to the Catholic sovereigns of España; for by their expenses of men and money the banners of the Church have floated over the most remote and unknown parts of the world. Our kings of España deserve much, no doubt, since God has made use of them for so great affairs in His service. Governor Don Juan Niño de Tabora sent Captain Juan Bautista, who had married one of his servants, to the fort and presidio of Caragán. He was a very energetic and courageous youth, as he had proved on all opportunities that arose—both in that presidio, where he made many successful expeditions, and in other places where he had been sent. He had been badly wounded in Joló. When he beheld himself head of that fort, he resolved to make an entrance among the Tagabaloes. 85 He assembled many men from the friendly villages; as is the custom—although I know not with what justice they have taken to make forays on them, capturing them, carrying them away, and selling them, for those Indians where they go are not Moros, nor even have they done any harm to the Spaniards, but remaining quiet in their own lands, they eke out a miserable existence. But this [custom] is inherited from one [generation] to another. While about to make a foray in this manner, Captain Bautista quarreled with a chief of Caragán, the chief of all that district; and, not satisfied with treating him badly with words, the captain attacked him, threw him to the ground, and gave him many blows and kicks. Captain Bautista was unarmed, as were also the Spaniards with him, who are very self-reliant in all things. Then the chief returned to his own people and asked them if they were not ashamed of what had happened. “Then,” said he, “how do you consent that the Castilians and captain treat me thus in your presence, when you could easily kill them?” As they were few and unarmed, the natives killed the captain and twelve soldiers, and Father Jacinto Cor, a Recollect father, who was going with them. After this first misfortune, resulting from the anger of an imprudent captain, the natives went about warning and killing all the Spaniards whom they found on their coasts, and tried to take the fort by strategy. But already the matter was known, and on that account they did not take the fort, which was the only means of recovering that post. They killed four more religious, among whom was father Fray Juan de Santo Tomás, prior in Tangda, who was near the same fort. He was a holy man, as he showed at his death; for, seeing them resolved to kill him, he asked permission to commend himself to God. He knelt down, and while he was commending his soul to God, they thrust him through with a lance. This religious was very learned and devout, and took especial care of his soul. Therefore it is believed that by that title of martyr our Lord chose to take him to His glory and crown him there. They wounded brother Fray Francisco, a layman, severely, as well as the father reader, Fray Lorenzo; but they did not die, and were afterward ransomed. The other religious were very devoted to God. How fortunate they, since they died so happily and in so heroic a quest; for those idolators killed them for hatred of their teachings. As much help was taken there as possible from Sugbú. The chief commander in this was Captain Chaves, encomendero of Caragán, who was living in Sugbú. He performed good services, repairing as much as possible the evil and harm that had been begun. Afterward, the commander-in-chief, Martin Larios, went with more soldiers to punish those Indians. It was reported as certain that those Indians, desirous of throwing off the yoke from themselves, revolted because of the result in Solog, aroused by what they saw in Joló, among a people less resolute than themselves, as well as by the lack of bravery that they had witnessed in the Spaniards. The natives gathered, and held assemblies and tried to ally themselves with the Joloans, Mindanaos, and all the other neighboring natives that could help them. Things were not in the condition that they wished; so they were gathering, and biding their time. The above opportunity was presented, and they hurled themselves to their own greater loss, since they began what they could not finish. It was permitted by God, so that the many souls whom the fathers have baptized and hope to baptize there may not apostatize; for thereabout are multitudes of heathen Indians, among whom the worship of Mahomet has not yet entered, and with the care of the fathers the harvest, without doubt, will be very plentiful. The Recollect fathers returned to visit, or rather, to rebuild their house burned in Sugbú. They built it better, and roofed it with tile, whereby it will be safer than a roofing of nipa, which is so exposed to fire and flames. In August, 1629, the governor sent Captain Don Sebastián de Libite—a very noble Navarrese knight, who had been a very good soldier in Flandes—to the Pintados as commander-in-chief. He went with his wife and household to the city of Santísimo Nombre de Jesús. The weather was very stormy, and they were often menaced by death. This lady, Doña Catalina de Aguilar, and her whole household were very devoted to the most Holy Child, and called upon Him with great anxiety. Finally, in a disastrous storm that struck them, where death was facing them, this lady said to her husband: “Listen, Don Sebastián, promise something to the Holy Child, so that He may help us, and may allow us to see Him.” He promised one hundred pesos. “What, no more than that?” replied Doña Catalina; “If we are drowning, for what do we love Him?” Finally, he promised five hundred pesos. The most Holy Child beheld their devotion, and miraculously saved them from their danger and conveyed them safe to Sugbú, where they fulfilled their vow. And it is a fact that although they were persons of great wealth of spirit and nobility, they are people who have less of the temporal. But what they possess is greater, which, at the end, will be a pledge of their reaching heaven. [Father Medina’s editor, Father Coco, follows the narrative with a list of the Augustinian provincials in the Philippines from 1632–1893—eighty-two in all.] 1 See Vol. VIII , p. 217, note 32; also Vol. XIII , p. 292, note 39. 2 Fray Juan de Montesdoça went to Mexico with his parents who gave him a good education. He professed in the Augustinian convent in 1575, and went to the Philippines in 1582. He quickly mastered the Pampanga dialect, and ministered in the villages of Bacolór (1590), Mexico (1593), and Macabebe (1596). He was elected subprior and procurator of the Manila convent in 1594, provincial secretary in 1597, and prior provincial in 1599. He was missionary at Apálit in 1602, and prior of Guadalupe in 1605. He died at Malate in 1612, having gone thither in 1608. See Pérez’s Catálogo , pp. 30, 31. 3 Fray Mateo Mendoza, born of noble stock, was intended for the profession of arms. Having gone to the Philippines, he was received into the Augustinian order at Manila in 1575. He was sent to Mexico to receive holy orders, as there was then no bishop in the islands. He was missionary at Malolos in 1580, Arévalo (in 1584), San Pablos de los Montes (in 1586), and Pórac (in 1594). Although elected definitor-general in 1596, he resigned that office to go to Japan. Returning to Manila in 1598, he became first definitor in 1599, and presided at the provincial chapter in 1602; and labored at Parañaque in 1603, and Tondo in 1605, dying that same year. Fray Agustín de Tapia was a native of Burgos, and professed in the convent at the same city. He had charge of the mission which arrived at Manila in June, 1595; was preacher and confessor in September of the same year; preacher-general in 1597; missionary in Panay in 1599; at Guagua in 1601; definitor and prior of Cavite in 1602. He died in 1604. For brief sketch of Fray Bernabé Villalobos see vol. xxiii , note 32. Fray Diego Cerrabe was a native of Burgos, professing in the convent of that city in 1584. On going to the islands he became confessor and preacher in 1595, examiner in 1596, and lecturer and minister at Pásig in 1600–1602, going to Europe as definitor of the general chapter in the last year, and probably remaining in Spain. Fray Pedro( not Diego) Salcedo was born of an illustrious family in Mexico, and took his vows at that city in 1583 at the age of twenty-five. He went to the Philippines in 1598, where he exercised the care of souls in Bay in 1600, in Hagonoy in 1607 and 1617, in Bulacán in 1614, and in Malolos in 1618. He was definitor in 1602 and 1608, and prior of Manila in 1605 and 1611. His death occurred at Malolos in 1619. Fray Juan Bautista de Montoya was a native of Castilla, and after professing at the convent in Burgos went to the Philippines, where he was subprior and master of novitiates in the Manila convent (1581–1583), and missionary in Cagayán (1583–1586), after which he returned to Manila, but the same year went to Macao, where he remained until 1591. He acted as definitor that same year, and afterward was missionary at a number of villages, where he lived a busy life, his death occurring in 1632. He wrote sermons in Tagál, and translated the catechism into the same language, and wrote a history of the Augustinian order in the Philippines. Fray Francisco Serrano professed at San Felipe el Real in 1574. After going to the islands he labored at Macabebe, Lubao, Candaba, and Guagua until 1596, when he was appointed provincial secretary. At the end of his term in that office, he was chosen subprior of the Manila convent, visitor, and finally definitor. He died in 1613. The above notices are taken from Pérez’s Catálogo . 4 Fray Pedro Solier was born in the town of Barajas in 1578, and began his studies in Toledo. Me entered the Augustinian convent at Salamanca in 1593, where he remained until 1598, when he went to the Philippines. He was appointed provincial reader, and retained that office until 1603, when he returned to Spain as commissary procurator. After three years he went again to the islands, laden with honors; and after ministering for two years at Bacolór, was elected provincial in 1608, governing until 1610, when on account of the deposition of Fray Lorenzo de León, he went to Spain to give a report of that matter. He was appointed bishop of Puerto Rico in 1614 and took possession of his see in 1615. In 1619 he became archbishop of Santo Domingo. He died in 1620. See Pérez’s Catálogo , p. 57. 5 Fray Hernando Guerrero, a native of Alcaráz, professed in the convent of San Felipe el Real in 1588. After his arrival at the Philippines, he labored in various Bisayan villages (1599–1613). In 1613, he went to Spain, whence he returned in 1617. He went again to Spain and Rome in 1625. In 1628 he was appointed bishop of Nueva Segovia, and, in 1635, archbishop of Manila. His term in the latter office was marked by contests with the Jesuits, and he was finally excommunicated by a secular priest, and then exiled to Mariveles by the governor, Corcuera—only leaving that island on signing certain conditions. He died July 1, 1641, at seventy-five years of age. See Pérez’s Catálogo , pp. 48, 49; and Buzeta and Bravo’s Diccionario , ii, p. 275. 6 Innumerable are the names which might be cited here of religious who have given proofs of the keenest patriotism, defending the islands with the cross in one hand and the sword in the other: Father Agustín de San Pedro, a discalced Augustinian, called “Father Captain” for his prowess against the Mindanao Moros; the no less famous Father Pascual Ibañez de Santa Filomena, Augustinian Recollect, who died while bravely assaulting the fort of Abisi, Jolo, in 1857; the Jesuit, Father Ducos; the fathers of all the orders, especially the Augustinians in the war with the English; the Augustinian fathers who accompanied General Malcampo on his expedition to Jolo in 1875; Father Ramón Zueco, Recollect, of imperishable memory, besides innumerable others.— Coco . Continuing his note, Father Coco quotes from Father Fabián Rodriguez in Revista Agustiniana for January 5, 1886, the remarkable defense and military record of the Augustinian Father Julián Bermejo in Cebú, from the latter part of the eighteenth century until his death in 1851. 7 Fray Hernando de San José, the Japanese martyr, whose family name was Ayala, was born at Vallesteros, in 1575, and took his vows in the Augustinian convent of Montilla, May 19, 1593. He arrived in the Philippines in August, 1604, and was soon sent to Japan, whence he returned in 1607 to Manila as procurator. On his return to Japan, he labored in various places, and founded the convent at Nagasaki, of which he was made prior in 1613. He was martyred June 1, 1617. See Diaz’s Conquistas (Valladolid, 1890), pp. 76–103. 8 Fray Hernando Morales, a native of Montilla, in the province of Córdoba, professed in the Córdoba convent, and on his arrival at the Philippines was sent to labor among the Aetas in Panay. He was minister of Sibucao in 1611, and of Laglag in 1618, in which year he took charge of San Nicolás de Cebú, going later to Dumalag. He died in the last place in 1647. Fray Felipe Tallada was born in Estepa, in the province of Sevilla. Professing in the city of Sevilla, he was sent to the Philippines, where he labored in the province of Pampanga at various periods from 1605 to 1645. He was definitor and examiner in 1617, and procurator to Spain and Rome in 1618. His death occurred in Betis in 1645. He wrote a life of St. Nicholas of Tolentino in the Pampanga dialect. Fray Pedro del Castillo became a conventual of Pototan in 1605, and was minister of Dingle in 1611 and 1633, of Jaro in 1614, of Laglag in 1617, and of San Nicolás de Cebú in 1621. He was also subprior of the convent of San Pablo in Manila in 1623, and minister of Santa Cruz in Ilocos the same year; was procurator-general; and exercised the care of souls in Bacarra in 1626, and in Purao in 1629, dying in 1642. Fray Martín de San Nicolás was a native of Osma, and made his profession in the convent of Puebla de los Angeles. He was a missionary in Maluco and Japan for some years. While vicar at Guimbal in 1617, he accompanied the troops on an expedition against the Moros of Mindanao. He died at Manila in 1630. See Perez’s Catálogo . 9 Fray Estéban Carrillo was a native of the city of Écija and made his profession in the Córdoba convent, where he obtained a professorship. On going to the Philippines he spent four years among the highlands of Ilocos. He was preacher-general (1602–1609), provincial secretary (October 31, 1603), prior of Manila (December 24, 1603), definitor (1605), and procurator-commissary to Madrid (1607). He was one of the foremost orators in Manila, which city he left in 1609 for Spain, where he died in 1617. See Perez’s Catálogo , p. 52. 10 Fray Pedro de Aguirre took his vows in the convent at Mexico. He was, after his arrival at the islands, a conventual in Pásig and Bombón until 1600, in which year he went to Taguig, whence he passed to Calumpit in 1602. He was prior of Santo Niño in 1603, and commissary-procurator to Spain and Rome in 1607, dying in 1631. Fray Roque de Barrionuevo, a native of Lubia, took his vows in the convent of Agreda in 1589. In 1597 he was laboring in Tanauan, and in Malolos in 1600. In 1606, while in Hagonoy, he went to Ternate at the request of Pedro de Acuña, whence he returned in 1608. He was definitor and minister of Malolos in 1609, of Tondo in 1612. He died in 1649. He wrote a grammar and dictionary of the Márdica dialect. Fray Miguel de Sigüenza professed at the Burgos convent in 1579. From 1581 to 1599 he labored at various missions in the Visayas and in Luzon. He was provincial secretary in 1602 and visitor to the Tagáls the same year, after which (1605) he exercised the care of souls in Hagonoy and in Calumpit until 1607, in which year he died. Fray Mateo de Peralta was a conventual at Lubao in 1584, of Pangasinan in 1587, of Calumpit in 1590; after which he was at the missions in Mexico (1591 and 1607), Pórac (in 1594), Candaba (in 1597), Lubao (in 1602), Betis (in 1608), and Apálit in 1609, where he died in the same year. See Pérez’s Catálogo . 11 The text reads puerta , “gate,” which is probably an error for huerta , “garden.” See account of their establishment, in Vol . xxi, p. 269. 12 The Franciscans now (1893) have charge of Sampaloc.— Coco . 13 Ceded to them by the Augustinians.— Coco . 14 Fray Jerónimo de Salas was born in Olias and professed in the convent at Madrid in 1590. He was missionary in the Philippine villages of Guagua (1602–1611) and Macabebe (1605). He served as definitor and visitor, and in 1617 was elected provincial, but died May 17 of the same year. Fray Fernando de Santa Maria Trujillo was conventual at Calumtian in 1596, prior at Barutao in 1598, missionary at Bacarra in 1599 and 1605, at Lingayén and Laoag in 1600, at Bantay in 1602, and at Candón 1605–1611, when he was appointed definitor. After his term, he labored in Tagál villages, and died in 1618. See Perez’s Catálogo . 15 Fray Diego Uribe del Castillo was missionary in the Ilocan villages of Purao (1613), Santa Cruz (1614), Tagudín (1612), and Agoó (1621). He was examiner in the native language and reader of the province for some time. He died in 1622. See Pérez’s Catálogo , p. 79. 16 Ezekiel xviii, 21, 22.— Coco . 17 See Pérez’s Catálogo for sketches of these religious. 18 Fray Juan Pineda was preacher and confessor in 1598, missionary at Apálit in 1602, of México in 1603, of Hagonoy in 1605, and vicar-prior of Cebú the same year. Later he returned to Manila, where he became reader, and afterward procurator until 1609. He then went to Rome to take part in the general chapter, where he obtained the degree of master of sacred theology. He died probably in 1611. See Pérez’s Catálogo , p. 64. 19 Fray Lucas Atienza was missionary in Ibahay in 1608, of Dumalag in 1614, and prior of the convent of Ternate 1615–1617. Returning in the latter year to the islands, he was in charge of the mission of Parañaque in 1623 and of Tayabas in 1624. He was assigned to the island of Formosa, but did not go. He died at Tiaong (Tayabas) in 1631. See Pérez’s Catálogo , p. 188. 20 Fray Eustaquio Ortíz was born in Alpechín in Mexico, making his profession in the City of Mexico. On arriving at the Philippines he was given the office of conventual procurator; and later was missionary among the Zambales. In 1602, when prior of Bolinao, he went to Japón with Father Guevara, remaining there six years. On returning to the islands he became provincial secretary (1609), prior of Santo Niño of Cebú (1614) and of Manila (1623), minister of Tondo (1626), and lastly prior of Guadalupe, where he completed the convent in 1629. He died May 4, 1636. He wrote two books or treatises in the Japanese language. See Pérez’s Catálogo , pp. 45, 46. 21 Ecclesiasticus x, 2.— Coco . 22 Fray Francisco de Bonifacio, a native of Sevilla, took his vows in the Salamanca convent in 1586. He was fluent in the language of Cebú, and labored in various missions among the Bisayas (1596–1611). The latter year he was chosen definitor, and in 1614 presided over the chapter. He was minister at Pásig in 1617, at Tondo in 1618, and at Bulacán in 1620. In 1621 he went to Otón, as his presence there was necessary. In 1626, while definitor, he acted as provincial because of the death of Father Becerra, after which period he had care of missions in Luzón, until his death in Manila in 1645. Two manuscripts written by him were conserved in the convent at Cebú. Fray Vicente Sepúlveda was a native of Castilla, and professed in that province. In the Philippines he became chief sacristan of the Manila convent, and learned thoroughly the Pampanga dialect, ministering in that province for five years. He was definitor in 1611, and provincial in 1614. His term was one of discord because of his rigorous enforcement of the laws passed by the father visitor. In 1617, he was chosen to fill out the term of provincial, that office becoming vacant by the death of Jerónimo de Salas. He was killed August 21, 1617, as the result of a conspiracy of brother Augustinians who were opposed to him. Fray Diego Gutiérrez was a native of Sigüenza in the province of Guadalajara, and professed in the convent of Agreda in 1574. He went to the Philippines in 1578, where he had charge of various missions in Luzón. He served as definitor during the chapters of 1578 and 1590. His death occurred at Lubao in 1613. Fray Antonio de Porras was born in Sevilla and professed in the convent of that city. He arrived at Manila in 1598, where he exercised the duty of master of novitiates in the convent. He went to Bisayas instead of Japan which was his chosen field, working there from 1600 to 1639 (the year of his death). He held several important ecclesiastical offices in the Bisayas. See Pérez’s Catálogo . 23 Definitors are the fathers who compose the council of the provincial. Aditos are those who are to be substituted for any definitor because of his death.— Coco . 24 Fray Fernando Becerra was born in Valladolid and took his vows in the convent of Salamanca, where he read sacred theology. On going to the Philippines he was missionary in Bantay in 1611, preacher and reader in 1613, provincial secretary in 1614, missionary at Hagonoy in 1615, at Pásig, 1617, 1620, and 1623, after having served as visitor and definitor. He was elected provincial by acclamation in 1626, but died July 31 of the same year. He left several writings. See Pérez’s Catálogo , pp. 81, 82. 25 Fray Alonso Méntrida, an illustrious Bisayan missionary and a noted writer, was born in the city of Méntrida, and took his vows in the convent of Casarrubios in 1590, where he became reader for some time, later exercising the same duty at Manila and Lubao until he went to the Bisayas, where most of his work thereafter lay, although he ministered in some of the Luzón missions. He served as definitor in 1614, as prior of Manila in 1618, and as provincial in 1623. He died at the age of seventy-eight, on March 22, 1637. He compiled a grammar and dictionary in Bisayan dialects. See Pérez’s Catálogo , pp. 53–55. 26 For sketches of these religious, see Pérez’s Catálogo . 27 Juan Enriquez was a professed religious of the Toledo convent. After going to the Philippines he labored in San Pablo de los Montes in 1607, in Taal in 1608, and in Malate in 1611. He was definitor in 1617, and visitor and provincial in 1620. In 1625 he went to Spain as procurator, and died there in 1631. See Pérez’s Catálogo , p. 77. 28 Fray Juan de Villalobos was a conventual in Panay in 1593, prior of Santo Niño de Cebú in 1599, first prior of the convent of Guadalupe in 1602 and 1605, and later visitor and definitor. He died in 1620. See Pérez’s Catálogo , p. 45. 29 Fray Pedro García Serrano, a native of the town of Chinchón, in the province of Madrid, took his vows in the province of Castilla. He had considerable reputation as an orator, and was given the title of master in sacred theology some time after his arrival at the islands in 1613. He filled many posts in the order, among them that of vicar-provincial, definitor (1629), and prior of Guadalupe (1624–1629), as well as that of commissary of the Inquisition and calificador of the Holy Office in the archbishopric of Manila. He died in Mexico in 1631, while on a voyage to Spain, having been appointed definitor of the general chapter and commissary-procurator. He wrote some moral sermons in the Pampanga dialect, while exercising the care of missions in that province. See Pérez’s Catálogo , p. 90. 30 Fray Alonso Ruiz was a native of Coimbra, Portugal, and professed in the Salamanca convent in 1574. He was minister of the village of Aclán in 1602, and of San Nicolás de Cebú in 1607, sub-prior of the convent of Manila and master of novitiates in 1611, definitor and prior of Guadalupe in 1617, and prior of Taal in 1620. He afterward served in a number of Pampanga villages, and died in that of Minalin in 1640. See Pérez’s Catálogo , p. 70. 31 Possibly an error for Jerónimo Cavero, who ministered in certain Luzon villages from 1596 to 1611, and attained great fluency in the Ilocan language. He became definitor, and examiner and president of the provincial chapter of 1617. He died in 1622. See Pérez’s Catálogo , p. 51. 32 Guimarás, opposite Iloilo.— Coco . 33 Fray Juan de Lecea was a native of Mondragón in the province of Vizcaya, and took his vows in the convent of Burgos. Arriving at the Philippines he was destined for the Bisayas, laboring in various missions in that district from 1600 to 1618, during which time he filled several ecclesiastical offices. He died in 1618 at Otón. See Pérez’s Catálogo , p. 56. 34 Fray Silvestre Torres, a native of Córdoba, was missionary in Japan in 1616, subprior of the convent of San Pablo in Manila in 1617, minister of Malate in 1618, and prior of Ternate 1620–1623. On returning to Manila he had charge of the convent of Batangas, and died in the Manila convent in 1626. See Pérez’s Catálogo , p. 86. 35 Fray Diego Oseguera was a choir student in 1607, minister of Mambúsao in 1611 and of Baong in 1614. He was especially useful in quieting the Indians who were in rebellion in the Bisayas. He died in 1615. See Pérez’s Catálogo , pp. 187, 188. 36 Francisco Encinas, S.J., was born at Avila in 1570, and took his vows in 1596. After going to the Philippines, he taught grammar for some time, and then spent more than thirty years in the Bisayas. Having been sent to Rome as procurator for his order, in 1626, he was captured by the Dutch; but, after ransom, returned to the Philippines in 1632, and died at Manila, January 11, 1633. He was equally versed in Tagál and the Bisayan speech. See Sommervogel’s Bibliothèque . 37 Fray Juan de Montemayor was confessor to Governor Juan de Silva and a prominent orator. He was stationed at Malate 1614–1620, being appointed provincial secretary in the latter year. He was procurator-general in 1621, prior of Santo Niño de Cebú in 1623, missionary at Pásig, 1625–1629, of Parañaque in 1626, provincial chronicler in 1630, and prior of Guadalupe in 1635. He died at Manila in 1638. See Pérez’s Catálogo , p. 88. 38 Fray Agustín Mejía was a Mexican missionary, and after going to the Philippines served in mission work in México in 1608, in Bacolór in 1611, in Guagua in 1614, and in México in 1617. He was prior of Manila in 1615, definitor, visitor, and vicar-provincial; and died in 1630, leaving a volume of Ilocan verses, the “Life of San Barlám y Jósaphat,” which remained many years in the convent of Bantay. See Pérez’s Catálogo , p. 79. 39 Fray Pedro Lasarte ( not Lesarte) professed in the convent of Toledo in 1572. He was missionary in Purao in 1600, in Bacarra in 1602, in Bauang in 1605, 1611, 1614, and 1620, and in Bantay in 1608 and 1611. He was definitor in 1617, prior of Manila in 1626, and again missionary of Bantay in 1629, dying in that place in 1636. See Pérez’s Catálogo , p. 50. 40 For sketches of these Augustinians, see Pérez’s Catálogo . 41 Pérez mentions no missionary by this name. 42 Evidently an error for Fray Miguel de Suárez. He was from the branch of the order in India. In the Philippines, he served as a Tagál and Visayan missionary, laboring in Batan in 1605, in Masbate in 1607, in Ibahay in 1611, in Aclán in 1614, in Panay in 1617, in Batangas in 1621 and 1633, in Tanauan in 1623, in Tambobong in 1626, in Taal in 1629, in Bugason in Bisayas in 1630, in Guiguinto in 1632 and 1639, in San Pablo de los Montes in 1636, and in Caruyan in 1641. He was also procurator-general in 1620, and prior of the convent of Cebú in 1638, dying in 1642. See Pérez’s Catálogo , p. 186. 43 In the unfortunate event which Father Medina mentions with as much minuteness as candor, two important points must not be overlooked by the judicious reader, which were the cause of this unfortunate deed. One was the extreme harshness of the provincial in his government, which must have been very excessive.... The imposition of new commands must have been very heavy for the religious, since even laymen intervened with the provincial, either for him to moderate unnecessary harshness or to renounce the provincialate. The second fact which also enters strongly into this case, is human passion exasperated even to obscuring the intelligence, and personified in Father Juan de Ocadiz, ... a man peevish and melancholy.... Hard beyond measure must he have thought the measures taken against him. He saw in the distance his perpetual dishonor, yet did not have the virtue sufficient to resign himself; and, instigated by the spirit of evil, perpetrated the crime which he expiated with his own life.— Coco . 44 Literally, a sack containing one thousand pesos in silver. 45 There were eleven Augustinians martyred, and they received beatification from Pius X in 1867.— Coco . 46 Equivalent to the English proverb, “Misfortunes never come singly.” 47 Fray Antonio Ocampo was of the province of Castilla, and was a religious of great activity. He was missionary to Bulacán in 1618, to Tondo and Hagonoy in 1626, and definitor in 1620. He was sent to Spain as procurator in 1632, but died at Acapulco on the way thither. See Pérez’s Catálogo , p. 91. 48 Fray Juan Ennao took his vows in the Toledo convent, and became an excellent preacher. He was stationed at San Pablo de los Montes in 1609; at Bulacán in 1611 and 1613; at Bay in 1613 and 1617; and at Taal in 1614. He was provincial in 1615, and prior of Guadalupe the same year, definitor in 1620, visitor and provincial in 1629, returning for the third time after his provincialate to the village of Bulacán (1635), where he died in 1636. See Pérez’s Catálogo , p. 77. 49 Fray Lúcas de la Peña was very fluent in the Bisayan language, and labored in the missions of the Bisayan group from 1600 to 1630, probably dying soon after the last named year. See Pérez’s Catálogo , pp. 184, 185. 50 Spanish, del tropel de los caballos —literally, “from the trampling of the horses.” 51 “He said that those were true monks who, stifling their own wills, wished or refused nothing, but desired only to obey the commands of the abbot.” 52 Paul’s Epistle to the Hebrews, x, 30.— Coco . 53 Psalms civ, 15.— Coco . 54 Fray Alonso Rincón professed in the convent of San Felipe el Real, and after going to the Philippines became preacher at Arévalo in 1607, and was minister in Betis in 1609 and 1626. After administering the villages of Pórac in 1611, Macabebe in 1614, and Guagua in 1615, he was appointed definitor, visitor, and prior of the convent of Manila in 1617. He was commissary-procurator to Spain and Rome in 1618, and returned to Manila in 1622. He was elected definitor for the second time in 1629, and died at Manila in 1631. See Pérez’s Catálogo , p. 77. 55 The native dish of rice. 56 See Pérez’s Catálogo for sketches of these friars. 57 Spanish, Rutenos —a now obsolete name for Ruso (“Russians”). The term Ruthenians is applied to the people of Little Russia (also known as Ukrania and Ruthenia), dwelling in the steppes of Southern Russia, mainly in the valley of the Dnieper River; they have also extended into Hungary and Galicia. The reference in the text to “Russians” probably indicates only somewhat vague or erroneous notions as to the geography and political condition of Western Asia at that time: for it was not until 1722 that the Russians advanced beyond the Black Sea into Asia, conquering the province of Caucasus. Medina’s “Diego Rodrigo” apparently means Fray Rodrigo de San Miguel ( Vol. XXI , p. 116), who spent some time in Persia and Chaldea, and converted many “schismatic Christians” there to the Roman Catholic Church. On his return to Rome, he carried a letter addressed to the pope, from “the Chaldean Christians of Bassora.” See Vol. XXI , note 62. 58 Fray Diego del Aguila, a master of the number in the ecclesiastical province of Andalucía, was, in spite of his protests, elected superior of the province of Mechoacán in Mexico while en route for the Philippines; but he finally followed his first determination, and sailed for the islands in 1618. He there became visitor, definitor (1623), vicar-provincial, prior of Guadalupe (1620), and president of the provincial chapter in 1626. He died at Manila in 1628. See Pérez’s Catálogo , p. 98. Pérez has evidently confused Diego del Aguila with Lúcas de Aguilar, who was definitor in 1650. See Diaz’s Conquistas (Valladolid, 1890), p. 516. 59 Fray Hernando Cabrero professed at the Córdoba convent in 1601. He became sub-prior of Manila in 1609, and of San Pablo de los Montes in 1618, 1626, and 1629. He also acted as definitor, examiner, and definitor-general, and died at sea while en route to Nueva España. See Pérez’s Catálogo , pp. 78, 79. 60 Fray Francisco Coronel was a native of Torija in the province of Guadalajara, and took the habit in Mexico. He went to the Philippines in 1606 as deacon. He had charge of the parish mission of México in 1611, and officiated later in Lubao (1613), Bacolór (1617, 1629), and Macabebe (1620, 1626). He was definitor twice, and also visitor and prior of the convent of Guadalupe in 1619. See Pérez’s Catálogo , p. 80. 61 For sketches of these friars, see Pérez’s Catálogo . 62 Fray Francisco Villalón was minister at Tondo in 1630, and labored later in the villages of Tambolong, Tanauan, Caruyan, Bay, Hagonoy, and Guiguinto, until 1653. He was twice definitor (1638, 1653), and prior of the convent of Santo Niño (1645). He died in Guiguinto in 1655. He was well versed in the Tagál language. See Pérez’s Catálogo , p. 104. 63 Fray Estéban Peralta held various charges in the province of Castilla before going to the Philippines. He was stationed in the islands at the mission in Cebu, being proposed several times as provincial. In 1623 he was procurator-general, in 1626 definitor, and was at the missions at Tondo (1629) and Hagonoy (1632), where he died. See Pérez’s Catálogo , p. 98. 64 Fray Jerónimo Medrano was a native of Estella, and took his vows at the convent of Soría in 1604. He labored in the missions of Caruyan (1615), Quingua (1617), Malolos (1620), Taal (1621), Hagonoy (1623), Parañaque (1629), and Tondo (1638 and 1647). He was definitor and visitor, and three times provincial (1632, 1641, and 1650). His death occurred in 1656. See Pérez’s Catálogo , p. 88. 65 Fray Alonso Carbajal was a native of Salamanca, and professed in the province of Castilla, where he read sacred theology and obtained the degree of master. Dates regarding his life are meager. He was prior of Manila in 1623 and 1653; of Guadalupe, 1638; definitor, 1626 and 1653; visitor and provincial, 1644; while he renounced several bishoprics. Besides this he had charge of mission work in Guagua in 1620, Macabebe in 1632, and Bacolór in 1650, after which he served in the Bisayas until his death. See Pérez’s Catálogo , pp. 96, 97. 66 Kings III [ i.e. , Kings I of the Protestant version], v, 4.— Coco . 67 Fray Pedro de Torres was born in Andalucía. He ministered in the Philippines in Mambúsao in 1629, and at Oton in 1632, dying in Manila about 1633. See Pérez’s Catálogo , p. 100. 68 Fray Juan Gallegos was a native of Mancha, and took his vows in the convent at Burgos. He was Ilocan minister at the town of Narvacán (1620) and Laoag (1623). He refused an appointment (1625) as procurator to Spain and Rome, preferring to devote himself to his ministry. He was at Bantay in 1626 and 1630; at the villages of Candón in 1629, 1635, and 1644; and Bauang in 1633. He was subprior in 1617, and twice definitor and visitor, dying in 1648 at Candón. See Pérez’s Catálogo , p. 94. He is to be distinguished from the other Augustinian religious of the same name who died while definitor in 1581. 69 Fray Francisco del Portillo was one of the best orators of his time. He died in 1628 after exercising the care of souls in Purao in 1626, and taking possession of the land necessary to found a convent in Formosa. See Pérez’s Catálogo , pp. 103, 104. 70 “They hanged them on gibbets in the sight of the sun.” 71 Fray Francisco de Santa Maria Oliva took his vows in the Toledo convent in 1581. He was minister of Dumaguete in 1599, and later of Potól, Ibabay, Mambusao, and Jaro, until 1628, when he died. See Pérez’s Catálogo , p. 38. 72 In the text, actuanse , which is apparently a misprint for actuante . 73 Pérez ( Catálogo , p. 107) says that this friar, whom he calls Bartolomé Blas Esterlich, was from Flanders. He was a confessor and preacher in Manila, and ministered in the Ilocan villages of Bangui (1633) and Agoó (1635), dying in 1640. 74 For sketches of these friars, see Pérez’s Catálogo . 75 Fray Nicolás de Herrera was a missionary in Sesmoan (1618), Lubao (1623 and 1626), and Bacolór (1632). He was definitor in 1629, prior of Manila in 1635, and president of the provincial chapter in 1638, dying in 1647. See Pérez’s Catálogo , p. 89. 76 Fray Martín de Errasti was a native of Vizcaya, and professed in the convent of Burgos. After going to the Philippines, he became missionary in Pórac, Apálit, and Bacolór (1635). He acted as definitor and prior of Manila. He was elected provincial in 1638, but died in 1639. See Pérez’s Catálogo , p. 93. 77 Cristóbal de Miranda was a missionary in the villages of México in 1614, and of Apálit, Betis, Sesmoan, Guagua, Minalin, Candaba, Macabebe, and Bacolór until 1641. He was definitor in 1632 and died in 1646. See Pérez’s Catálogo , p. 88. 78 Fray Lorenzo ( not Alonso) Figueroa labored in the villages of Caruyan, Parañaque (1620), Santa Cruz (1626), and Agoó (1626). He was elected prior of the convent of Santo Niño de Cebú in 1629, after which he was sent to the villages of Lipa, Bigaá, Malate, Sala, Malalos, and San Pablo de los Montes (1653). His death is not recorded. See Pérez’s Catálogo , p. 96. 79 Doubtless masses for the deaths of Father Pedro García and Father Cabrera. 80 Fray Pedro de la Peña was born in Burgos, and professed in the convent of Badaya in 1599. He worked in the Ilocan villages of Bantay, and Narvacán (1617). After laboring also in the villages of Apálit and Macabebe (1626), he was chosen commissary-procurator to Madrid (1630), dying in the following year, aboard ship. See Pérez’s Catálogo , p. 86. 81 St. Luke, i, 37.—Coco. 82 Fray Pedro de Quesada, a native of Jaen, took his vows in the province of Castilla. He was appointed preacher-general and reader of theology in 1630, and labored afterward in the villages of Malolos (1632), Lipa (1636), and Bulacán (1638). In 1639 he went to Spain as procurator-commissary of Madrid and definitor-general; but the intermediary chapter having annulled his appointment, he set out again for the islands as president of a mission of religious, dying in Mexico in 1645. See Pérez’s Catálogo , p. 107. 83 Paul’s Epistle to the Romans, viii, 37.—Coco. 84 Paul’s Epistle to the Galatians, vi, 14.—Coco. 85 Blumentritt in his List of Native Tribes of the Philippines (Mason’s translation, Washington, 1901), says of the people of this name: “In a chart of the Philippines for 1744, by P. Murillo Velarde, S. J., this name is to be seen west of Caraga and Bislig (Mindanao). English authors speak of the Tagaboloyes, Waitz mentions their clear color, and Mas calls them Igorrotes. Others add that they were Mestizos of Indians, and more fables to the same effect. Their region has been well explored, but only Manabos and Mandayas have been found there. The last named are clear colored, so Tagaboloyes seems to be another name for Mandayas. The name sounds temptingly like Tagabalíes.”