The Philippine Islands, 1493-1898 — Volume 07 of 55: 1588-1591; Explorations by Early Navigators, Descriptions of the Islands and Their Peoples, Their History and Records of the Catholic Missions, as Related in Contemporaneous Books and Manuscripts, Showing the Political, Economic, Commercial and Religious Conditions of Those Islands from Their Earliest Relations with European Nations to the Close of the Nineteenth Century
History
The Philippine Islands, 1493-1898 — Volume 07 of 55: 1588-1591; Explorations by Early Navigators, Descriptions of the Islands and Their Peoples, Their History and Records of the Catholic Missions, as Related in Contemporaneous Books and Manuscripts, Showing the Political, Economic, Commercial and Religious Conditions of Those Islands from Their Earliest Relations with European Nations to the Close of the Nineteenth Century
Demarcation line of Alexander VI; Missions -- Philippines; Philippines -- Discovery and exploration; Philippines -- History -- Sources
In the case of young girls who first had their monthly courses, their
eyes were blindfolded four days and four nights; and, in the meantime,
the friends and relatives were all invited to partake of food and
drink. At the end of this period, the catolonan took the young girl
to the water, bathed her and washed her head, and removed the bandage
from her eyes. The old men said that they did this in order that the
girls might bear children, and have fortune in finding husbands to
their taste, who would not leave them widows in their youth.
The distinctions made among the priests of the devil were as follows:
The first, called catolonan, as above stated, was either a man or a
woman. This office was an honorable one among the natives, and was
held ordinarily by people of rank, this rule being general in all
the islands.
The second they called _mangagauay_, or witches, who deceived by
pretending to heal the sick. These priests even induced maladies by
their charms, which in proportion to the strength and efficacy of the
witchcraft, are capable of causing death. In this way, if they wished
to kill at once they did so; or they could prolong life for a year
by binding to the waist a live serpent, which was believed to be the
devil, or at least his substance. This office was general throughout
the land. The third they called _manyisalat_, which is the same as
magagauay. These priests had the power of applying such remedies to
lovers that they would abandon and despise their own wives, and in
fact could prevent them from having intercourse with the latter. If
the woman, constrained by these means, were abandoned, it would bring
sickness upon her; and on account of the desertion she would discharge
blood and matter. This office was also general throughout the land.
The fourth was called _mancocolam_, whose duty it was to emit fire
from himself at night, once or oftener each month. This fire could
not be extinguished; nor could it be thus emitted except as the priest
wallowed in the ordure and filth which falls from the houses; and he
who lived in the house where the priest was wallowing in order to emit
this fire from himself, fell ill and died. This office was general.
The fifth was called _hocloban_, which is another kind of witch, of
greater efficacy than the mangagauay. Without the use of medicine,
and by simply saluting or raising the hand, they killed whom they
chose. But if they desired to heal those whom they had made ill by
their charms, they did so by using other charms. Moreover, if they
wished to destroy the house of some Indian hostile to them, they
were able to do so without instruments. This was in Catanduanes,
an island off the upper part of Luzon.
Public-domain text, read in full here on John Shaqi.
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