places.
The Filipinos had formerly lived in perpetual warfare between the petty chiefs and their adherents; those who could remove migrated to new homes inland, and thus the mountain regions became settled. In order to reach the natives, the Jesuits at Alangalang bend all their efforts, which are soon successful, to gathering these scattered settlements into large villages—mission "reductions" like those which they had already made so noted in Paraguay and other lands. Their labors are thus more advantageously conducted, and many conversions result. At Carigara their church services are greatly aided by a native choir, who sing in both their own and the European modes. A letter from Father Enzinas praises the purity of the converted Indian women. Father Sánchez relates a notable case in his missionary labors at Barugo. The progress of the church at Ogmuc is related, with ardent praise for the piety and fervor of the converts. The infidels are steadily growing more inclined to receive the faith; and polygamy is being suppressed. A brief mission at Paloc by Father Rodriguez results in fifty baptisms; and other subsequent missions there reap a rich harvest of souls. Flagellation is a usual practice in Lent; nearly all the people have received baptism; and the converted chiefs offer atonement to all whom they may have wronged.
The record of the Dulac mission shows seven hundred baptisms in one year; and the details of some conversions are related, especially that of two deaf-mutes, whose piety is most edifying. During Holy Week the converts practice flagellation; and on one occasion one of the fathers gives his flock a practical lesson in Christian charity.
In Tinagon the Jesuits baptize, during the year ending in April, 1600, nearly a thousand persons. The number of missionaries for this field is so inadequate that they send to some villages the Indian boys who have been instructed, in order that they may teach the people the catechism and doctrine. Accounts of missionary labors and of certain conversions are given in extracts from some letters written by the fathers. All the people are friendly to the new faith, and the prospect is most encouraging.
Chirino mentions the shipwreck of the vessels bound for Mexico, and the conflict with Oliver van Noordt, in connection with which he describes the deaths and the pious lives of some Jesuits who perished therein. In 1601 Father Gregorio López brings to the islands a reënforcement of nine missionaries; and their long and dangerous voyage across the Pacific, safely accomplished through the intercession of St. Ignatius, is fully described. In the same year and the next arrive also many missionaries of the other orders: Chirino praises their devotion and zeal, the fraternal spirit among the various orders, the excellent influence exerted by their members among the Spaniards in Manila, and the religious spirit exhibited by the latter; and describes various exercises of piety practiced there—the institution of a religious congregation among the students in the Jesuit college, and, later, one among the townspeople; the practice of flagellation every week during the year, as well as in Lent; attendance at Sunday afternoon sermons; the choice of patron saints by lot; etc. The particulars of certain conversions and virtuous acts are also related—especially the conversion of the Dutch prisoners captured from van Noordt.
The Indians in Manila, who are largely in care of the Jesuits, are devout by nature, and much inclined to confession and other pious exercises. A confraternity among them accomplishes many pious and benevolent works, and exerts a great influence on those outside it. In the Taytay mission there is cheering progress, and many of the mountain Indians, hitherto infidels, are converted and baptized. The visitor Garcia has founded at Antipolo a hospital, and a seminary for boys, both of great assistance to the missionaries' labors.
Toward the end of 1600 the bishop of Cebú holds a council of secular clergy and missionaries, wherein their work is better planned and regulated, and various salutary enactments are made for the diocese. The Jesuit fathers pay especial attention to the Indians and the soldiers, giving up the charge of the Chinese in Cebú; an Indian hamlet near that city yields them many converts. Letters from Valerio Ledesma give encouraging reports of progress and gain in the Bohol mission. He is successful in gathering the scattered settlements into mission villages—in Loboc, "more than a thousand souls, gathered from the mountains and rivers, most of them people reared in war, robbery, and murder;" and on the Viga River two wild hill-tribes, who had never before seen a priest.
Ledesma visits many villages in that island, finding the people eager to receive baptism, and hospitable toward the missionaries; and many conversions occur among the savage and fierce mountain tribes. On one occasion Ledesma goes, alone and unarmed, to meet a hostile band (who had never before seen a Spaniard); and by his gentle and kind demeanor, and some small gifts, induces them to depart in peace, after winning their friendship for himself and his converts. The harvest is great, and more laborers are greatly needed in that field. This is largely due to the policy of the missionaries in forming the mission reductions of converts. The savage mountaineers still continue to migrate to these mission villages; and heathen priestesses are converted to the faith. In the Bohol mission there are now more than three thousand Christians. The island is again menaced by the Moro pirates of Mindanao; in 1600 they ravaged other islands, but did little damage in Bohol. Various citations from missionary reports show the docility and eagerness of the natives in embracing the Christian faith.
At the request of the secular priest in charge there, the district of Tanai (in Negros Island) is placed in the mission-field of the Jesuits, and Gabriel Sánchez is transferred thither from Bohol; he is welcomed by the people. His report contains accounts of numerous conversions and miraculous cures, as well as of a heavenly vision beheld by some converts. Returning to Tanai later, Sánchez finds his converts steadfast, and most exemplary in their lives.
In Ibabao (Samar), are conducted flying missions, from the central residence at Tinagon, the indefatigable missionaries coasting along the shores of that and other adjacent islands "casting their nets for souls." During the year they have baptized nearly four thousand persons, most of them adults. Six missions are formed, reports from which present many interesting accounts of the labors, methods, and achievements of the fathers.
In the Dulac mission (in Leyte), the fathers are also gaining many souls; at the Christmas feast alone, six hundred former infidels were baptized at Paloc. Various incidents are related of pious deaths, and of deliverance of those in danger.
Good progress is being made in the missions of Leyte—Alangalang, Carigara and others; nearly three thousand persons were baptized therein during the years 1600-1602. At Alangalang there are in the Jesuit church three choirs of Indians, who "surpass many Spaniards." The Christians at Ogmuc are exceedingly fervent; and the children instructed in the Jesuit school become, in their turn, teachers of their parents. The Indians of the Alangalang mission practice flagellation during Holy Week, "shedding their blood with such fervor that it became necessary to restrain them. Nor was there less fervor among the children;" and these, when too young to be allowed to scourge themselves, invent another penance of their own. In Leyte a notable disturbance among the natives, arising from the murder of a prominent chief, is quelled by the influence of the Jesuits, who reconcile the different factions and restore harmony, besides reclaiming certain outlaws.
While a ship is being built at Panámao (now Biliran), one of the fathers ministers (1602) to the workmen gathered there—Spaniards, Indians, and others. A Spanish youth is slain by a negro; this sad event disposes the minds of all to religion, and the missionary gathers a rich harvest of souls. He is almost overwhelmed with his labors, but is consoled by the deep contrition and devotion displayed by his penitents, and twice defers his departure at their entreaties and for the sake of their souls' welfare.
At the end of 1601, Father Francisco de Almerique dies at Manila, worn out with long and incessant toil in his ministry to the Indians. Chirino relates his virtues, labors, and pious death; he has rendered especial service by attracting the wild Indians of the mountains to settle in the mission villages, thus bringing them under the influence of the gospel. The Jesuit college at Manila prospers; a course in philosophy is begun, and the two religious congregations stimulate religious devotion among their members. The spells used by certain witches in that city are neutralized by the influence of an Agnus Dei.
In
