The Philippine Islands, 1493-1898: Volume 31, 1640: 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 centuryAduarte, Diego
History
The Philippine Islands, 1493-1898: Volume 31, 1640: 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
Aduarte, Diego
Demarcation line of Alexander VI; Missions -- Philippines; Philippines -- Discovery and exploration; Philippines -- History -- Sources
own conscience, was not intimidated, but strove to bring back those
who had revolted. Seeking for means of speaking to them, he determined
to send an Indian who should arrange in his behalf for a conference;
and who should promise the chief of the revolted ones, whose name was
Furaganan, that the Spaniards who were ¡n the city of Nueva Segovia
would not punish him for what he had done. That the Indian might feel
safe and might believe him, he gave the man a relic of St. Thomas to
carry; for among them there was no one who knew how to read or write,
because they had no letters of their own, so that he was unable to
give him a letter, or any other token better known as coming from
the father. This, however, sufficed to cause Furaganan to listen to
the messenger without ill-treating him; and he agreed to meet the
religious at a certain place and on an appointed day. As a token of
fidelity and peace, Furaganan sent his bararao--a dagger with which
they stab close at hand, and can easily cut off a head--that it might
be put in the hands of the religious. They met on the assigned day;
and the Indian, annoyed with Caquenga, who had caused the disturbance
among them, immediately joined the party of the religious against whom
she had caused them to rebel. Furaganan asked them to give him this
Indian anitera as a slave, alleging that she had been a slave of his
mother, and that in this way and no other could quiet be restored,
because he could not suffer that this intriguing slave-woman should,
merely through her crafty acts, be more esteemed by the Spaniards
than were the chiefs. She was, he said, full of duplicity, having
remained with Pagulayan that she might be able to say afterward to
the Spaniards that she was not at fault for the uprising--although,
in point of fact, she had been the cause of it. Fray Pedro promised
to look after this business with great diligence, and to do what
should be best. The Indian departed, apparently in peace; but the
others did not continue in that frame of mind. At midnight, while
the religious was reciting the matins, on the first Sunday of Advent,
and when he had come to the first response, the insurgents set fire
to the church, thus alarming those who had remained in the village,
and causing them to take flight. Pagulayan came to father Fray Pedro,
and, acting as his guide, put him on a safe road, carrying him at
times on his shoulders across creeks and rivers on the road which they
followed. At dawn they halted in a thicket, whence the father went
to a little village farther down, because the place where they were
was not safe. Here Pagulayan carried the robes from the sacristy,
and father Fray Pedro put them as well as he could into a chest,
being obliged to leave out a canvas of our Lady, which on account of
its size the chest would not hold. Leaving it there, he went on to
the village of Pia, where there was a religious with many Christians,
and where the people were peaceful. The insurgents went straight down
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