Chapter 4  Continuation Marginal Literature - page two

Summary: Letter of Fr. Juan Terricabras to the Mission Superior

Tagoloan, 9 December 1888.

An Overview of the Rio Grande Exploration:

[Exactly thirty (30) days before Fr. Heras and Barrado arrived Cagayan de Misamis particularly Jasaan, Fathers Parache, Juanmarti and Terricabras set out to Bukidnon beyond Bugcaon. Such journey was not only evangelical, but it was as well an exploratory as they would try to investigate the course of the Pulangi River from Bukidnon to Cotabato.

The Pulangi River of Bukidnon drains its waters at Illana Bay in the Cotabatos; it crosses the Bukidnon-Cotabato Mountains; and on its way has passed confluences and being fed by different tributaries. Thus, it is called as Rio Grande de Mindanao in Cotabato; its immense waters from different tributaries including the Kabacan River had made it one of the great river systems in Mindanao.

The Tagoloan River in Misamis Oriental and Pulangi River of Bukidnon initially have the same sources from the mountains of Kimankil and Kitanglad. At a place called Silopon in Bukidnon, the Tagoloan Valley closes, hence the water is divided and those that turns to the right becomes the waters of Pulangi, while at its opposite forms the Tagoloan River that exits in the town of Tagoloan, Misamis Oriental to Macajalar Bay.

In Cotabato, before Rio Grande de Mindanao debouches to the seas, at a place named Tumbao, a Moro sultanate; the water is divided again, to the left it passes through the Tamontaca Mission; and on the far right it passes Cotabato Mission.

It is, therefore, primarily for this reason why missionaries dared the unknown risking lives and limbs against all odds to see the probability and practicality of linkage. The Missionaries from Balingasag and Tagoloan residences were greatly tasked to explore the Pulangi because the mission stations in Misamis Oriental, Bukidnon, and Cotabato were practically laid on the same river.

That is why, as early as in September 1887, Fr. Pablo Pastells and Gregorio Parache went to Bukidnon – to the Upper Pulangi, to investigate, but they failed. Nevertheless, Fr. Pastells’ reports to the Mission Superior dated 30 October 1887, was a valuable input on Pulangi’s information.

Likewise, we noticed in the letter of Fr. Ramon Llord dated 5 October 1888, he told his Superior; Fathers Parache, Juanmarti and Fr. Terricabras had set out on 1 October 1888 their investigation or exploration of the Pulangi. How important indeed was the exploration? It was so important so the mission in the North would be connected with the South. In theory, it was so simple; following the Pulangi from Bukidnon ultimately would bring one to Cotabato. But it proved otherwise, it was not that easy, in fact it was gigantic and arduous tasks for the missionaries as well as for the native guides.]

Fr. Terricabras’ Letter dated 9 December 1888 written in Tagoloan to the Mission Superior went like this. Firstly, he informed him not much on how the exploration was done, but on the contrary, he narrated the results of the expedition.

He began by telling, “Fathers Parache, Juanmarti, and I left very early on October 1, a Monday, sending ahead as the vanguard a few acemilias[i] which brought our supplies and baggage, an indispensable requisite in this rather rough country.”

            On their way to Pulangi through every village they entered, local militia, and prominent persons escorted them to their next destination. They made it a point to stay on each village for a while, so they could celebrate the Holy Mass. Arriving on each village, they noticed it was well decorated; and a joyous welcome was always given to them. In last year’s annual visitations, the natives remembered only two priests came, however this time they had been visited luxuriously by three plriest. Of course, the natives wondered why. [They did not know part of this missionary endeavor was exploration.]

            After a week since they departed Tagoloan, resting only on Wednesday and Sunday, they reached Bugcaon. From there, the exploration began. Questions or information about the river were first asked from several natives, those who had gone beyond where others had not; but the answers were more on contradictory or in total disagreements with what was formerly declared or revealed by other sources.

Fr. Terricabras said, “In a word, no stone was left unturned to obtain data for the future expedition.”[ii]

            Fr. Juanmarti, who knew the Moro idiom, wrote a letter to a Datu, who lived beyond the Marurugao areas. Native couriers dispatched the letter, however two weeks had already passed but there was no news about it, until one day the natives returned. The letter was still unopened, meaning it was undelivered and for what reasons why it was not delivered, the messengers were merely silent. Fr. Terricabras said, “… in my opinion they had not left as we hoped.”

Despite, the messengers’ journey was fruitless; the priests nevertheless were determined to begin the journey by themselves. By Friday, they celebrated a Holy Mass; thereafter they began hiking from Bugcaon towards the confluence and tried to reach Marurugao. It was raining terribly for several days; the trails were intractable, aside from the fact that fording the Marurugao River would be diffiult at this point in time.

            Fr. Parache and Juanmarti decided not to go beyond; they abandoned their plan to cross Marurugao,[iii] considering further that they were low in provisions, which really aggravated their undecisiveness to carry on exploration. If they proceed with dwindling provisions, such would end only in disastrous hunger because they were unaware of the duration of the exploration. It was logical to go back to Bugcaon and they had a difficult time following forcibly the tracts which they firstly came. However, after the third day, a Sunday, they arrived at Bugcaon totally drained.

[Fr. Juanmarti had seen the waterfalls at Salagapon and Logsocan since he had not gone to those places yet, unlike Fr. Parache and Fr. Pastells who already had visited the said areas in September 1887. The exploration though it was unsuccessful marked the first attempt of the Jesuits to explore the Pulangi River in a hope to reach the Rio Grande Mission in the South.]

Though, it was failure; nevertheless, it was not useless. On the contrary, however, they considered it as a fruitful one, since they gained important and detailed information about the terrain for future undertakings. The trip would have been better perhaps, if a large raft was used for they had thought it before to have one, so they and their equipment would board on it and sailed the river, until they reached the waterfalls rather than laboriously trekked or hiked. Perhaps from the waterfalls, they could have continued their journey for another four leagues on foot until the river couold be navigable again. These, they had not done on their first attempt.

Probably, they figured out lately, that supposedly there should have been two trips [or he meant two teams]: one to start from Cotabato which has to go upriver and meet those from Bukidnon somewhere downriver. [In fact, noteworthy on this strategy was Fr. Guillermo Bennasar, who waited from the other side of the Pulangi (Rio Grande) for Fr. Parache and Juanmarti to arrive. Its story would follow shortly after Fr. Tericabras’ letter.]

Fr. Terricabras wrote:

           

“If, with God’s help, this plan is effected, what shall I say? A long way shall         have been covered to form in a short while a most fruitful mission and a very     rich province for Spain. … if someday those from Tagoloan can be directly       linked with those in Cotabato and Tamontaca.”[iv]

            Furthermore, he said, the Spanish Army had gone to Marurugao previously and the Moros from Iligan frequented the place. Datu Uto had already named Mampundo the Pinto or gobernadorcillo. Moro influence would be a block to the settlement.

           

In the meanwhile, the two priests left for Tagoloan to catch the mailboat, except for Fr. Terricabras who stayed behind to continue the brief two-day mission, which the former had started in Bugcaon. 

           

Setting aside the exploration reports, Fr. Terricabras told the Mission Superior; he left Bugcaon and stayed for a week in Linabo. Thereafter, he went to Malaybalay. Its climate was different from the other areas, Malaybalay is in higher altitude, and the terrain is open. Orchards were not grown in the backyards and few trees can be seen unlike in Linabo and Bugcaon. However, many settlers lived here and in culture they seemed to be ahead than the rest of the settlementsd, in fact, the Kapitan was lately awarded with a Cross of Meritorious Civil Service from the colonial government for good governance.

            The inhabitants were able to fulfill their Easter duties, while Fr. Terricabras was there in a weeklong stay, despite he observed only about 50 people made their confessions. Nonetheless, there were 75 baptisms made, and 10 newly baptized couples were married.

Not far from Malaybalay, some three or four kilometers away going northeast is the village of Calasungay. During the priest’s previous visit, the inhabitants of Calasungay were instructed to construct a shed, and by the time Fr. Terricabras arrived in the morning, still, there was no shed yet. But later in the afternoon, a shed was already finished; and had he not come, surely it would have been not started or finished. On the following day, he left for Impasugong and out of hardwork, he baptized 28 natives. He left them a small altar, where the image of Christ was placed on its center pedestal.

           

Four leagues away was the village of Impasugong; he arrived there on 31 October 1888, a day before All Saints Day. He spent four days there, thus 78 were baptized and had solemnized 12 couples. The next village is Sumilao; it is a league and a half away from Impasugong, and a day’s travel from Tagoloan. It was the biggest village in the Bukidnon ranches with more than 250 residents. Sumilao had no sufficient trees; its vast plain howver was best suited for livestock and extensive farms.

            Another week was spent in Sumilao and he devoted it most by forming settlements for Christians and pagans. Many were baptized 96 of them, 150 made their confessions, and 11 marraiges.

            He passed Maluco on his way home to Tagoloan. Maluco, and he said “the place was occupied by escapees”[v] The next village is Balao and the smallest ranch occupied only by 40 families and 18 of those desired to transfer to Maluco. There was an existing conflict between the Kapitan and the past Magistrate, so the residents thought of transferring to Maluco. However, Fr. Terricabras objected to the idea, because it would dissolve the Balao ranch; and the ranch must continue to exist for strategical reasons being located along the road.

            Despite the villages of Sancanan and Tagmalmag were not visited during their ascend trip, Fr. Terricabras failed likewise to pass by them, for he was in hurry to reach Tagoloan. He had a spiritual exercise on schedule and he has to catch it up. Instead of going to Sancanan and Tagmalmag, he went to Tankulan – Manolo Fortich. It had about 150 residents. Mountain dances performed by the native girls welcomed him. The girls danced decently, though during in his previous visit they were too shy and usually hid themselves, but this time, they greeted him with their dances. The church’s register increased to 230 baptized Christians; 50 infants added the list.

            He ended his letter after telling the Mission Superior how their semi-apostolic excursion to the mountains of Bukidnon was done.

The First Jesuit Attempt to

Explore in 1888 the

Pulangi-Rio Grande de Mindanao

Summary: Fr. Guillermo Bennasar’s Letter to the Mission Superior, Cotabato dated 4 October 1888.[vi]

[Fr. Juan Ricart, S.J. after a year’s work in the missions of Mindanao, which included Surigao where he left on 15 September 1879 and traveled through Mainit; Jabonga; Talacogon - left on Thursday, 9 October 1879 for Butuan with Fr. Parache, who arrived from Bislig; landed Butuan on Friday; arrived Talisayan by Saturday; and finally reached his assignment in Balingasag the following day, Sunday – Feast of Our Lady of the Pillar on 12 September 1879, was appointed as the Jesuit Mission Superior succeeding Fr. Juan Bautista Heras, S.J. in 1881.[vii]

On the other hand, Fr. Pablo Pastells, who was assigned shortly in Balingasag Mission at Tagoloan residence, and also had gone to the hinters of Bukidnon in October 1887 with Fr. Parache, was just newly appointed Mission Superior on 5 July 1888. He succeeded Fr. Juan Ricart, S.J.[viii]

It was during Fr. Pastells’ time as Mission Superior when the Jesuit first explored the Pulangi-Rio Grande de Mindanao [Bukidnon-Cotabato link].

Certainly, Fr. Pastells while still a missionary in Mindanao - Caraga in 1877, had envisioned the plan of linking the missions of the north to the south through network of roads and passes for its development. However for so many constraints like finances and manpower it never was started, not until when he became the Mission Superior.[ix]

We knew from the preceding letter of Fr. Terricabras written on 9 December 1888 that Fathers Parache and Juanmarti abandoned the exploration because they were unable the trail to Marurugao was intractable for it rained for several days, making travel so miserable on the mud; the river’s current was swift thereby fording it seemed impossible;  dwindling provisions; the undelivered letter supposedly for a Datu; and henceforth for their safety decided to abandon the journey, and returned to Tagoloan to catch the mail boat, thereby leaving behind Fr. Terricabras for the continuance of the missionary works.]

[Let us leave the Balingasag Mission and view the South, the Mission of Rio Grande; when the Pulangi-Rio Grande Exploration began in 1888.]

In an Attempt to Meet the Explorers of Pulangi from the North:

The exploration was well plan indeed, a team under Fr. Guillermo Bennasar, S.J; sailed from Tamontaka and waited for the arrivals of Fathers Parache and Juanmarti. Fr. Bennasar sailed upriver [Rio Grande] at 6:00 in the morning of 28 September 1888. Fr. Pastells, the Mission Superior; had informed him on 8 September that the priests from Cagayan will travel to Tamontaka, partly on overland trip and by the Pulangi-Rio Grande Rivers. On the other hand, another letter was posted by Fr. Juanmarti to him with the same information – he and Fr. Parache would attempt to cross from North to the South or from Tagoloan to Tamontaka.  

            Fr. Bennasar’s vinta was towed from the lower areas of Rio Grande by his countryman, Don Antonio Mezquida, Commander of the Gardoqui, hence he arrived at Bakat earlier and had saved two days of travel time. The following day, he sailed upriver until Tambilauan ranch with Mr. Fernandez, the Politico-Military Commander of Bakat. In Tambilauan, he waited for his Moro guide, for the risky and adventurous journey upriver to the heart of the Pulangi or Rio Grande.

            They sailed in mid-afternoon and when the sun began to set, they were passing before the mouths through which Lake Liguasan debouches its waters to the Pulangi. Darkness caught them, hence they called the day off; and docked their vinta a little farther from Lake Liguasan. After supper, they tried to retire but they had not for swarm of mosquitoes feasted them. Still drowsy the following morning, they prepared for another’s day tiring journey and between 10:00 and 11:00 in that morning, they reached as far as the Sultanate of Barunggis. Barunggis is far yet from Bakat and the areas between Barungis and Kudarangan were deserted by their inhabitants momentarily.[x]   

Nonetheless, a few of them still remained and it surprised them to know that a priest had come this far. To express cordiality, Fr. Bennasar gave the Sultan a half sack of rice, which the latter accepted gratefully since famine struck the place because of war and infestation of locust. At noontime, they continued sailing, this time bound for Marigadao; the Sultan assigned a Moro boy as their guide.

            Two hours later, they arrived at Talitay, the residence of the Sultan’s first wife, whom the Moros reverred as their Sultana. The Sultana was still young, Fr. Bennasar sent the boy – their guide to greet her on their behalf, and she appeared at the window, and they exchanged some pleasantries before they sailed on.  

            It was already a little late when they arrived at Bagu-ingged, the most populated area along the heartland of Rio Grande, where abundantly coconuts and banana trees were planted on both areas of the riverbanks. Fr. Bennasar’s party chose a secluded place with out houses in its vicinities, but unfortunately houses were everywhere. So, they made a choice where to anchor as it was getting dark. After setting things, Fr. Bennasar went to pay respect to the Rajamuda; the old man was at his house reading the Koran. He candidly but affectionately explained the purpose why they came; a little later his oarsmen came and gave too their respects. The conversation went on until 10:00 PM and before the priest bid good evening, he gave the Rajamuda a book on catechism in the Moro idiom. The old man was too delighted that he placed the book on top his head, probably a sign of expressing reverence or gratitude.

           

At their camp, Fr. Bennasar assigned guard duties among themselves for every hour watch while the rest were asleep. Such was necessary to ensure their safety, but as soon as others slept, the guards on duty slept as well soundly. They were all mindless of what trouble may come to them, they were all dead- tired; nevertheless, morning came without any untoward incident, the Moros were apparently not hostile. They prepared for the journey.

             Despite of precaution that it would be impossible for them to navigate the Marigadao River, though it was only near, in fact, a half-day’s sail from their present location, because of strong torrets caused by the continuous rains in the Upper Pulangi, they stubbornly sailed and tried to navigate the roaring waters for three hours, passing near whirlpools. But they yielded to the river’s fury as it was proper to regard their own safety. So, Fr. Bennasar gave the order to return to Bagu-ingged and there, he saw the Rajamuda and again another half-sack of rice was given.

With one important request, he told the Rajamuda that he wished to entrust a letter to him for the priests from the north should they arrived at Marigadao because he would return to Tamontaka. The Rajamuda assured him to deliver the letter; his men would sail on a small vinta to Marigadao when sailing would be favorable. Fr. Bennasar promised to return in eight or ten days; and headed back to Bakat. With nine oarsmen, they sailed downstream smoothly more than the speed of a gunboat, like the one that towed them. 

At Talitay, they were informed that the Sultana would wait for them at Barunggis, should they wished to see her there. About 800 to 1,000 Moro vintas were in Barunggis since there was a tianggi – a market day. Everyone was well armed, with their kris, kampilan and lances, the tianggi at Barunggis seemed to have possessed an atmosphere of fear, as if it was another “Wild West” only that it had more blades than guns.

           

They docked the vinta; Fr. Bennasar went to the house of the Sultan and ten fully armed honor guards escorted him. The Sultan and his wife [sultana] were eating. He was invited to dine with them, but he refused though really he was hungry and gave a valid excuse that he would stay not much longer because of an urgent matter. It was only his alibi, in reality he was aware that Moro followers of Datu Uto were there, hence there was a necessity for them to design a great escape; and the ploy worked.[xi]

            Leaving Barunggis, they reached Bakat almost at night. They rested and continued the following day to sail to Tamontaka. Their journey lasted for five days; they arrived on 2 October 1888 at the missionary base in Tamontaka.

            Nonetheless, Fr. Bennasar had to leave again upriver because he would like to know updates about the small vinta manned by Moros that the Rajamuda promised to send to Marigadao with the letter for the priests. On the 5^th day of October, he sailed abroad a gunboat carrying relief for the troops at the garrison in Bakat. From Bakat, they sailed to Barunggis at 6:00 in the morning, passed by the tianggi at Punul and continued on to Talitay, the sultana’s residence.

           

The sultana had seen them heading for the village; henceforth, agong and kulintang were sounded giving a distinct music, which the people loved most and never perhaps for Fr. Bennasar, because he said, “gives me a fever.” As the gunboat dropped anchor in front of the Sultana’s house, many people came to gather, but they observed nobody was armed. Probably, the villagers had trusted Fr. Bennasar as a peace loving man being a priest.

            The gunboat commander and the commandant of Bakat went with Fr. Bennasar to greet the Sultana; and in the evening they even serenaded her with accordion music. At 7:00 o’clock the following morning, Fr. Bennasar celebrated a Holy Mass; the gunboat served as their chapel. Certainly, it was the first mass ever celebrated in the hinters of Rio Grande in the midst of Moro territory. The gunboat’s crew and soldiers on such journey attended the Mass; it was the First Sunday of October and the Feast of the Most Holy Rosary.

Their next stop was at Bagu-ingged, Rajamuda’s place; Fr. Bennasar knew from the Rajamuda that a small vinta had gone to Marigadao, but there was no news about the priests. A few days ago when Fr. Bennasar arrived firstly at Bagu-ingged, he knew there was heavy rains for days; and he thought the priests were delayed due to the flooding. It caused him no alarm; however on his second return to Bagu-ingged, he began to feel apprehensive, and more concerned what caused their delay. At the back of his mind, he knew Datu Uto was aware of their coming; and this made him worry much.

           

However, he asked himself and began to wonder what if Fr. Parache has gone to Agusan inasmuch as it would be his new assignment, but he said, “I did not think so.” Because he could not get any information, they returned to Bakat - Tamontaka; and wait for the mailboat to arrive, which might bring some news either from Manila or Davao.       

On his return-trip to Tamontaka, he brought a five-year old child given by the Sultana to him in return for the gift - bracelets and necklace he had given during his courtesy visit in Talitay.

[Fr. Bennasar was so sad, in his second try to meet Fathers Juanmarti and Parache upriver, they still did not arrive. He contemplated to go to Cagayan de Misamis just to fish in for news; however, he just waited for the mail to arrive in the meantime.]

The Trip to Cagayan de Misamis

Summary: Letter of Fr. Guillermo Bennasar to the Mission Superior, Tamontaka dated 10 December 1888.

[The mailboat carried no news about the priests from Balingasag Mission who made the exploration journey and expectedly to arrive at Tamontaka through Pulangi-Rio Grande on either September 28, or 29, or early in October 1888. Having no faster means to verify the situation considering that there was no hi-tech communication equipment, except for the telegraph in those times, Fr. Bennasar had been too eager to know; he decided to travel to Cagayan de Misamis. This is his travel account.

            Fr. Bennasar started his letter, “I returned a few days ago from my trip to the north.”[xii]

            He sailed on October 24, 1888 between 12:30 AM to 1:00 AM in a vinta owned by Gonzalez with a boy as travel companion. By 5:00 in the morning, he anchored in Tucuran River.

Definitely, favorable winds had pushed them swiftly until Lalabuan. A letter from Col. Benaldo, which he brought was given to Mr. Ortiz in Tucuran, and the latter had likewise wrote a letter of introduction to the Lieutenant of the Guardia Civil at Cristina[xiii]. His name was Lt. Sanz.

            Leaving Tucuran at 8:00 and after a few hours stop at Lubig’s detachment, he arrived at Cristina between 5:00 and 6:00 late that afternoon. He could have even there earlier because in Tucuran a horse was offered to him, but instead of riding he preferred to journey on foot to be more acquainted with the place, however his travel companion, [the boy rode the horse laden with their baggages].

          Cristina was deserted, many died of fever, so the inhabitants left for other healthier places; and only some 30 Tercio Civil[xiv] remained.

            At 6:00 in the evening, he reached Misamis [todays Ozamiz City] from Maranding [coasting the Maranding River, the latter is located opposite Misamis]. After crossing Pangil Bay with difficulty because of headwinds, he immediately went to the Recollect convent in Misamis, and there he found Lt. Sanz.

            Necessarily, he has to explain his trip before the two Recollect priests and Lt. Sanz, and its urgency to arrive at Cagayan de Misamis. It was too fortunate the weekly mailboat from Iligan arrived that afternoon and due to leave the next morning. Consequently, the boat’s Pilot was informed and it would depend on Fr. Bennasar what time they would leave. Henceforth, early the following morning at 4:00, he celebrated a Holy Mass and an hour later, they sailed for Iligan. The elongated coastline before reaching Iligan was inhabited by the Moros from Lake Lanao, who came oftentimes to the shore to make salt, he was informed. Thus, it was always important that Tercio Civil shall escort every boat, sailing the nautical highway to and fro Misamis and Iligan.

            By 5:00 in the afternoon, they anchored at Iligan and he went to the Jesuit convent to spend a good sleep after a long day’s travel. Before he left the next morning, the usual routine – he celebrated a Holy Mass, early Sunday at 4:00, 28 October 1888. Departing from their residence, he took a horse which the Priest of Iligan lent him; and his travel companions were his boy companion and a cuadrillero. The three were hurriedly heading to El Salvador, a Jesuit residence in Cagayan de Misamis.

 “The road is extremely pleasant. It follows the shore and is shaded by leafy trees most of the way,” he said. They passed by the towns of Naawan, Initao and Pangayawan.[xv] A little farther from Pangayawan, it was getting darker; Fr. Bennasar asked the cuadrillero if Alubihid was yet far. The cuadrillero replied assuringly, “duol na” [quite near], but to his astonishment there was no visible signs of any town. He kept on asking similar question, and he got always the same line of answer “duol na” until they arrived at Alubijid by 8:00 in the evening.

           

At Alubihid they rested for a while and early at 3:30 in the morning began again their long trek to El Salvador. It was already bright when they reached there.

Fr. Bennasar wrote, “No little surprise it was for Fr. Pamies to see me there at that hour. It was he who informed me of the failure of the expedition of Fathers Juanmarti and Parache. After hiking several days through the mountains, innumerable difficulties forced them back.”[xvi]

[Though how tired evidently was Fr. Bennasar, he was a happy man, Fathers Juanmarti and Parache were safe. He was too apprehensive when he said previously in his letter to the Mission Superior dated 4 October 1888, “I was a bit concerned at the delay inasmuch as I know Uto is aware that the Fathers would be sailing down the river.”][xvii]

          Taking a few hours rest in El Salvador, after the Mass and having a concise conversation with Fr. Pamies and Ceballos,[xviii] he prepared to leave for Tagoloan, intending to visit the priests of Cagayan. In Cagayan, Fr. Zueco[xix], the Recollect Parish Priest invited him. Since it was raining and while Fr. Bennasar was resting, the Fr. Zueco wrote to Fr. Parache to come. The rain however did not stop, so Fr. Parache could not likely come; and knowing from the Governor later that night, that a mail boat left for Iligan late that afternoon and bound for Misamis. Fr. Bennasar decided to grab the chance of a boat ride because from Iligan to Misamis he would be traversing the Moroland on an overland journey and such would be hard to do if he misses the mailboat.

           

Therefore, early in the morning of the next day at 3:30, he left Cagayan. Reaching El Salvador early, he celebrated Mass and thereafter left again for Iligan, hopeful to catch the sight of the boat somewhere. But whenever he asked what time the boat had passed, the answer was, it already passed by a few hours ago. Fortunately, while he was in Naawan, there was small boat loading copra for Palilan [located at the other side of the bay somewhere in Misamis Occidental]. The skipper took him as passenger. Fr. Bennasar considered such an opportunity as an intercession of St. Alphonsus, since it was his Feast Day.

            By 8:00 in the next morning, he was in Palilan celebrating a Mass. They left from Naawan at 1:00 or 2:00 AM. The priest was able to secure a boat, which would carry him across Pangil Bay; it was owned by a Spaniard and he had his own crew to man it. They left Misamis for Cristina or Maranding at 4:00 and arrived a few hours later, a sternly wind propelled the boat fast.

            The following morning was All Saints’ Day, he celebrated the Mass in Cristina, and in the afternoon he was at Tucuran. He celebrated Mass there, it was All Souls’ Day; and two companies of soldiers in addition to a battalion of presidarios [deportees] attended the Holy Sacrifice. He likewise began hearing their confessions. On the eleventh day, reckoned at the time when he borrowed the vinta, he gratefully returned it to Mr. Gonzalez.

           

He ended his letter by saying, “I close this begging Your Reverence to greet all the Fathers and Brothers in my name . . . .”

Bukidnon Route: The Journey of Fathers Juanmarti and Parache to Pulangi.

[Fr. Terricabras’ letter dated 8 December 1888 had superficially informed the Mission Superior the cause or causes why Fathers Juanmarti and Parache exploration journey was unfortunately abandoned. Despite, Fr. Terricabras actually was not with the exploration because he was tasked on priestly ministries such as saying Holy Masses, catechumens, baptism and strengthened marriages in Bugcaon and Linabo, while the two priests were away to reach Marurugao, or Marigadao as called in the Cotabatos.]

[Hereunder is the story as told by one of the explorers to the Mission Superior.]

Summary: Letter of Fr. Jacinto Juanmarti, S.J. to the Mission Superior, Aboard Remus, 20 October 1888.

          “I arrived in Tagoloan at noon the day before yesterday [18 October], where we slept, thinking if the mail was already on its way there.”

[As can be remembered, after abandoning the journey, Fathers Parache and Juanmarti immediately returned to Tagoloan to catch the boat. They left Fr. Terricabras in the Tagoloan Valley to do the missions.]

Luckily the boat had not arrived yet, Bro. Lasala[xx] told them. Fr. Parache requested the town capitan to post someone at the seashore to inform them right away upon sight of the mail boat, or when it passed by for Cagayan. Two or three hours later, Remus passed; hurriedly Fr. Juanmarti followed it on a banca to Cagayan. It would leave for Bohol at 10:00 in the morning; he arrived an hour earlier before it will depart. 

[When the native couriers returned to Bugcaon, bringing Fr. Juanmarti’s unopened letter, the priests celebrated the First Sunday Mass and began their arduous country-cross hike to the unknown hinterlands in an attempt to reach Cotabato through the Pulangi.]

           

In their rapid but cautious trek to Marurugao, the sight of the Musuan Hill or Peak was always visible to them; however as they went farther on, it disappeared. Along the way, they began to doubt their travel companions, the Masalicampo[xxi] of Linabo and the Kapitan of Bugcaon seemed to have a change in attitudes when they realized the priests indeed meant business – to really reach Tamontaka via the Pulangi, no matter what maybe the cost. They began telling stories and painted a scenario that it would be impossible to successfully finish the expedition because it shall take four more days, or even more to cover the areas.

            After completing the first day of travel, the Masalicampo sadly refused to accompany the priests any further in the pretext that he was ill.  However, two other companions the Kapitan of Bugcaon and Lucio Mantubulik still accompanied them, so they continued and covered more than 10 leagues[xxii] in mountain trails, passing along the roughest terrains, deep rivers and ravines, thick vegetation and forests. Their companions told them that it would still be a day and a half walk to Marurugao, and from there, the worst would yet to come. A Manobo named Datu Lanton whom they hoped would represent the Sultan of Kuradarangan at Marurugao, would not be able to assist them since he is a Manobo. Accordingly, a Manobo does not have any influence over the Moros, in fact; oftentimes they are even to pay tributes to them, which they obediently complied because of fear.  

            Furthermore, if they reach Marurugao; it would take another three or four days journey across solid Moro territory, where evidently they knew no one – not even a single Datu. Aside from that the priests knew, too, there was a clan war – a riedo perhaps between the Moro tribes on those places. [Fr. Bennasar had said in his letter dated 4 October 1888, “The Pulangi has been these days abandoned because of the war going on between those of Kudarangan and Barunggis.”] The report had come from an alcalde, who had just arrived from Cagayan.

            Due to uncertainties and out of fear, they agreed to return and retrace their way in order not to tire their companions and of course, risked their necks against unnecessary untoward incidents should they continue. For all they knew, they had communicated with their counterparts in the South through mail; nonetheless, there was no news neither from Bakat nor Buhayen.

           

Fr. Juanmarti told the Mission Superior that the land route was the most practicable and safer way to reach their objective. Any attempt through the river [Pulangi] and sailing it without experienced guides from Bakat or Buhayen shall be disastrous. Thus, he said, “why not those from Cotabato?”

 They really wondered why there had been no support or action from the other end – Tamontaka, despite Fr. Juanmarti’s letters were sent earlier for the Governor of Cotabato and the priests of Tamontaka that they would arrive or at the interior ends of the Pulangi by the close of September. Lately, however, upon returning, they knew that the mail boat Churruca returned to Mariveles, so the non-synchronization of their moves began because the other end were not informed since they received no communication at all.

The communication would have advised the priest at Tamontaka that their counterparts from Tagoloan [Balingasag Mission] would be at the far ends of the Upper Pulangi likely at the end of September. Expectedly, their letters would have reached Cotabato at the beginning of October since the mailboat was delayed; and surely by that time the vintas from Tamontaka would have sailed towards Pulangi. But the mail did not arrive, Fr. Bennasar from Tamontaka thought that Fathers Parache and Juanmarti may have turned back already, since there letters advised them that they would arrive at the end of September.

 In reality, however, the priests from Tagoloan [Balingasag Mission] had not reached the rendezvous area in the remotest part of the Pulangi at the end of September, since they had not started their journey yet. It was only on October 1, 1888 when Fathers Parache and Juanmarti began their journey, because Fr. Juanmarti was still in quarantine for six days in Cagayan de Misamis when he arrived from Surigao.

            Retracing back the exploration, the remotest place Fathers Parache and Juanmarti reached were the areas when they saw the winding course of the Pulangi. From their vantage point, they saw Point Paniksikan, where the Moros significant place called Matinkauanan, part of Cotabato.

            Fr. Juanmarti’s letter went on, if missionaries would settle in Bugcaon, communication between the Northern Mission [Balingasag Mission] and those of the South [Rio Grande]] would be opened. He thought that on his subsequent letter, he would send a list of Manobo Datus on both sides of the Pulangi, which he had laboriously prepared.

            Furthermore, he said, “what they told Your Reverence about Mampundo [Manobo Datu] and Moro Datu Uto is completely true, for the latter has not moved from his place nor wanted to see us.” [Fr. Eusebio Barrado’s letter written in Malaybalay dated 2 July 1889 contains an episode about the latter’s confrontation with a Moro named Amayantir. We will come to it later.]

            Before ending, he told the Mission Superior that their Pulangi Exploration took 20 days. Lastly, he said, “My best regards to the Fathers and Brothers. . ."

[Fr. Juanmarti wrote the above letter while on board the Remus from Mindanao to Iloilo. From there, he would go to Tamontaka.]

Summary: Letter of Fr. Jacinto Juanmarti, S.J. To the Mission Superior, Tamontaka dated 14 November 1888.

           

He started his letter by saying, “I received your welcome letter of the 2^nd this month, and I shall carry out Your Reverence’s desires, filling in the news, I indicated in my previous letter as I promised.”

[Let us put it this way, Fr. Juanmarti after arriving in Iloilo, received the Mission Superior’s letter on 2 November 1888 and he replied it on the 14^th of the same month while he was already in Tamontaka.]

            His reply was short and he informed the Superior that he safely arrived at Tamontaka the day before yesterday, on the eve of feast of St. Stanislaus.

            Being there had given him much time to talk with Fr. Bennasar about the failed expedition. He knew, too, Fr. Bennasar had traveled to the Misamis District by way of Tucuran River and was back immediately within eight days in Tucuran from Cagayan de Misamis upon knowing that they [Fr. Parache and Juanmarti] were alright.

            Finally, he said, “The Kulaman River, about which I spoke in my previous letter, is different from the one debouching into Tagoloan. It is widest between Waga and Molita, empties into the Pulangi between Losoan and Salagapon. Of the volcano there, the Kalayo, the mountaineers who have seen it assured me that it is located on the plain, appearing only within the last two years. This is all for now.”

[The letter was indeed short, however he promised to tell the complete saga of their journey some other days when he had more time than now.]

           

Again, on 12 December 1988 Fr. Juanmarti wrote to the Mission Superior in Tamontaka, detailing the exploration account.  

            In his previous letter, he described their trip and had explained why such was aborted. In this letter, he talked especially about the Pulangi Basin, which they saw or discovered, his pleasant impression, and other relevant things about it.

            It went on, the Pulangi Basin widens after Linabo and Bugcaon or at the end of the Tagoloan Valley. Located at the right bank are the settlements: Waga under Datu Mandaguman or Salumbay, a Manobo; Sangaan near or at the side of Molita River, a Manobo Datu Manugit is the chief; and at the mouth of said river, there is another Manobo settlement under Datu Mantawin.

            From Cagayan to Kudarangan, [the latter was under the jurisdiction of the Politico-Military Command of Reina Regente], there are only two Moro Datus; one is at the village of Bau and in Piratan.

            The left bank of the Pulangi is inhabited by numerous mountaineers, without any trace of Moro origin – pure stock mountaineers, like those who lived in Tigua; Kaya-kaya under Mampondo, a Manobo; and Panigsikan. Gimbalos is likewise inhabited by Manobos and they are found until Matinkawan, and the areas a little lower from it. Barunggis, Bago-inged, and the vicinities all over until Bakat belonged to the Moros.

            He proposed that a detachment shall be stationed in Matinkawanan; its establishment will deter Moro encroachment, influence, and tyranny against the Manobos. Not only the natives of the Tagoloan Valley would be evangelized, but also those who lived in the Upper Pulangi would benefit from it, as they shall be able to embrace the Christian Faith and resettled in permanent communities. Pagans as they are, they still remember the memory of Fr. Jose Ducos, S.J. [during the Moro campaigns sometime in 1749] who had gone to their lands in the last century. In fact, they revere the cross he had planted in those mountains, which now still exists.

            Although their stays in the hinterland was only short, people had treated the missionaries with the highest esteem. In fact, there was an ongoing misunderstanding between the Manobos of Tigua and those from the other side of the Pulangi, which resorted to killings. But when Fr. Parache mediated, the warring group leaders were reconciled. The trouble was ended through friendly resolution initiated by Fr. Parache. Indeed, they recognized the priest’s authority.

            Ending his account, he said, “I close this letter which is now over-extended, inviting Your Reverence to interest yourself in those pagans. In your holy sacrifices and other prayers. . . .”

Summary: Letter of Fr. Ramon Llord to the Mission Superior

Talisayan, 26 December 1888.

Talisayan inaugurated as a Parish

[Thirty-nine years after Balingasag became a parish in 1849, Talisayan in the eastern part of Misamis Oriental was inaugurated as a Parish.]

Talisayan became a Parish on 25 December 1888. After the reading of the Gospel, Fr. Terricabras read from the pulpit the official appointment of Fr. Ramon Llord, S.J., as the Pastor of Talisayan, Kinogitan and Gingoog, including all the visitas and rancherias. With this blissful beginning, the Blessed Sacrament was exposed in afternoon; and there was a rosary, after which, Fr. Llord preached in Visayan. However, since the new priest could not communicate well in the local idiom yet, Fr. Terricabras had to stay for a while in Talisayan. A brother coadjutor, Bro. Gros was also assigned there, who similarly could not speak the local language fluently.

Fr. Llord would go around the villages soon; he had lot of things to do. Aware of the expected arrival of some church objects from Barcelona, he told the Mission Superior, “I hope Your Reverence will remember us.”

Summary: Letter of Fr. Eusebio Barrado to the Mission Superior

Tagoloan, 5 January 1889

            “When I returned from my quick trip to Minsoro, Malitbug, and Silo, the letters for the mail had not yet left. I am thus forced to add this to what I left in writing for Your Reverence before starting on my climb up the mountain. …” he began.

            He had spent only five days for these visits inasmuch as he hurriedly went home for the renovation triduum.[xxiii] Despite time was brief, he baptized 61 natives from Malitbog and Minsoro, and solemnized 18 couples. From Malitbog, he went to Silo on a fresh horse; the place is not so far away – just about an hour-ride from Malitbog. Every visit was usually given notice in advance to let the leaders and people know of his or their coming. The natives of Silo waited for the priest’s arrival.

            Inasmuch as there was no church, Fr. Barrado celebrated the Holy Mass in the tribunal. Everyone was there; he took the register of Silo, read it and required each one to come infront as soon as his name was called. Such was an appropriate thing to do; it created an impression to the natives that “they are not forgotten by the world”.

           

After finishing the reading of the padron, he told them he wanted a church to be constructed; so, on the subsequent visits the mass could be celebrated there. But the Kapitan commented, “Since it is the first time they see a priest, therefore it would be not unusual that they would be asking for delays.” A consensus was reached; a timetable of its construction was fixed. The Kapitan however insisted for their baptism en masse when the church wouod be finished. Fr. Barrado asked them, “how much time the church would be finished?” Their suggestion was too long; he made them accept five months as the deadline, which too was doable.

Obviously, the deadline of five months was considered fair; the natives left the tribunal to survey a favorable site; and in a minute or two they found a nice site. Everybody marked and cleared the area for the church, and all of them [70 families] decided to be baptized. Nobody from Silo had ever been baptized and everyone spoke purely the mountain idiom “binukid”.

            Lastly, Fr. Barrado told the Mission Superior, “I am on the eve of going up to the Pulangi, and this will be my longest excursion.”

Summary: Letters of Fr. Juan Heras to the Mission Superior, Tagoloan, 14 January 1889 and on 8 February 1889 to Fr. Pedro Torra, S.J.

[The missionary route to Bukidnon was  through the Tagoloan River Valley passing probably at the settlements of Sta. Ana, Malitbog and its ranches, Talmagmag, Calipayan, Sancanan, and to Tankulan and beyond. Probably, it was Fr. Heras’ first time experience to explore the Tagoloan Valley and not for Fr. Barrado since he had gone off Malitbog as far as Silo on a three-hour horse ride previously. But it would be their first time to explore completely the Tagoloan River Valley and environs of the Upper Pulangi on this missionary excursion.]

Fr. Heras said in his letter to the Mission Superior dated 14 January 1889, “With no untoward incidents I returned the day before yesterday from my excursion to Upper Pulangi, visiting all the villages of Tagoloan valley and Upper Pulangi.”

            Two weeks after Christmas, they were in Sumilao; and two days later, they continued their trip southward. In Bugcaon, 54 were baptized en masse by Fr. Barrado. While he was busy on this task, Fr. Heras traveled to the confluence of Malopali. He met Kapitan Mantabulik, and he showed him an order regarding the establishment of a village on a cogonfield fronting the Pulangi.

[The order was given by Fr. Pastells in 1887, while he was in Pulangi.]

            Similar to what Fr. Pastells told Mantabulik, Fr. Heras insisted that the followers of Datus Mampundo, Manguan, Mantayo, Mandalito, Mansaindaad, and Mandungug shall togetherly settle an area to form a large settlement. For this, Pedro Bado, a former deputy magistrate of Guia, who lived with his family there, would be the Inspector.[xxiv]

           

The future village shall be called as Sevilla because it is likely similar to Andalusia in Spain, where it is located on a valley along a river. The Pulangi River is navigable until where the two waterfalls Logsocan and Salagapon are located. So, he advised them to make a boat, beyond those waterfalls he believed a boat can sail safely towards Cotabato.

            Taking the chance as he was there already, Fr. Heras went to Linabo and to several villages. He commented that a detachment of Tercios if posted at the Pulangi would be extremely helpful. There had been recent killings of Christians; the detachment would keep off the Manobos from harassing the people of Linabo.

            Since the feast day of Tagoloan was approaching, he went home earlier leaving Fr. Barrado behind. But being already aware of the famine in Linabo, especially Sumilao which had been infested by locust, he said, “I shall send to Sumilao 50 to 60 cavans of rice, some goats, and cattle to raise for them.”

            Moreover, he told his superior that he received from Fr. Barrado, who at this time was still in the Pulangi areaso that he had baptized another 32 natives from Bugcaon; and such would have been more if he had stayed there longer. In Linabo there were 64 baptism and 96 for Malaybalay, too. He knew from Fathers Urios and Canudas, Datu Gubat of Humayan River in Loreto, Agusan; went to see them.

            Accordingly, a small ranch of Moros from Marurugao had settled near Bugcaon. Certainly, by not minding them, they simply had tolerated them to make abodes at those places such would not be good, because it would not bring good influence over the Manobos.

            Lastly, Fr. Gregorio Parache wrote to him from Talacogon – Upper Agusan, it said, “Fr. Llord is earnestly studying Visayan, but he still does not dare to preach. …”

            He closed his letter by commending himself to the Mission Superior’s holy sacrifices and other prayers.

[Fr. Parache left Balingasag Mission because he and Fr. Heras shifted places. Fr. Heras had his assignment in Tagoloan, while his counterpart maybe was on his way to Caraga, and passed by Talacogon where he wrote a letter to Fr. Heras about Fr. Llord’s progress in Visayan.

As a matter of protocol, when the Mission Superior is away on mission visitations all over the mission stations, the Rector of the Ateneo took the headship of administration and must be apprised of every happening in the mission areas.]

Henceforth, the following summary tells us about Fr. Heras’s letter to Fr. Pedro Torra, S.J.[xxv] dated 8 February 1889.

         

“I shall tell you something about the trip I have just made to the villages of the Tagoloan River Valley and the Upper Pulangi Region,” said Fr. Heras.

            Fathers Heras and Barrado left for the Pulangi for a three-week journey early that January. The journey was amply provisioned to last for the duration of the trip. They reached the village of Tagmalmag, late at night and though the natives did not know them yet, they were warmly welcomed.

           

Talmalmag is situated on a wide plain; it is an organized village, with plaza and houses surrounded the village square. Cacao, coffee, sugarcane, corn, and so on were grown. A flag waved over the village with an inscription, “Misamis-Tagmalmag, 1849” [the year when flags were distributed to formally established villages], however majority of the inhabitants were pagans, but a few Christians lived there, likewise.

            Having noted every important things about the village and after they had responded to their spiritual needs, they left about 10:00 in the morning for Calipayan. It is a village located on a mountain slope. Prominent men from Tagmalmag joined the priests as they traveled to the next village, forming a cavalry like sight. Nearing the next village, a group of Calipayan pagans on horses with banners met them, forming a longer cavalry line on their way to the village. Though still pagans, they had completed and showed the wooden church they made; seemingly, therefore, they wished to become Christians.

 Fr. Heras gave them an image of Christ and they happily placed it inside the church. Keeping this precious gift to safety, they decided to post someone to guard the image against pilferage; however Fr. Heras told them that it would be fine if they just closed the church’s door, to deter animals from entering.

Moreover, when they were asked if they liked to be baptized, they all said yes. However, someone asked if they had to pay tributes after being baptized? Fr. Heras answered that the King would exempt them from paying as long as they lived. The village chief, an old man said, “Listen all of you. The King is exempting us from tribute as long as we live.”

Satisfied with the progress of their missionary work in Calipayan, finally they bid farewell and rode towards the next village of Sancanan. Many mountaineers joined them towards Sancanan on their own good horses. They arrived in the afternoon; similarly like the rest of the villages, the principalia and children met them at the village entrance. Agong sounded heralding their arrivals; the village was in festive mood as houses glittered with whatever available adornments.

            The priests were ushered to the tribunal; it had been prepared as their quarters, with two beds and windows were draped with curtains. Fr. Heras observed that native women wore many bracelets from their wrist to elbow; their legs too had heavy cooper rings around, which caused noise when they walked; and as if they were convicts with heavy chains around.

           

Their next stop from Sancanan was Tankulan – Manolo Fortich; then towards Balao, a small village on top of the steep cliff of Palampan or Palaopao Mountains and, below it, the Manhima River. Side-cutting the Palampan Mountins, they went down to the village of Maluco located on a nice plain, but inaccessible almost on all sides. Fr. Heras said, “The Tagoloan flows very deep in the east, south of Culaman which runs between two tall cliffs, west of which is Palampan, and to the north one sees a larger break through which a stream flows. East of Maluco on the other side of Tagoloan rises the imposing mountain called Kimankil where the sources of Pulangi area.”[xxvi]

           

Moving cautiously along precipices, they dismounted from their horses because it was really steep, slippery and spent the rest of the league by trekking to Sumilao, the capital of the Tagoloan Valley; and the Jesuit’s upland residence. Not far from Sumilao, about three leagues away is Mt. Kitanlad. The village is bounded on the west by Mt. Kitanlad; on the north by Culaman River that flows deeply in a channel; on the east by Mt. Kimankil, the Culaman, and Tagoloan Rivers; the terrain stretches southward, until it is broken up by ravines and streams down Kitanlad.[xxvii]

            The village was well planned; it had a plaza, streets, a small church, convento, and enough Christians. There were orchards – fruit trees, cacao, and coffee. Two leagues away from Sumilao towards the east, is Impasugong, and the last village of Tagoloan Valley.

            After baptizing many natives in Impasugong, they decided to leave for the Upper Pulangi at noontime. It was a much longer travel under the burning sun along flatlands; nevertheless, by 4:00 in the afternoon, they arrived at Silipino. It is located on a beautiful plain between two mountain ranges on the east and west, however they are far apart from each other. Silipon divides the waters, those that go south form the Pulangi, while those streaming towards the north form the Tagoloan River.

            They passed Paspason after talking shortly with its Kapitan then left for Calasungay, which is still a league and a half away.  Previously, Fathers Pastells and Terricabras had baptized some natives in Calasungay, so the natives constructed a small church as their place of worship. It was only a small church, but since there was a baptism of about 130 natives en masse, the people widened the church.

            From Calasungay, the next village is Malaybalay, a league away and one of the largest settlements with many baptized Christians. After celebrating an early Mass, they left Calasungay. Malaybalay had good roads and straight streets; a nice plaza and people were properly dressed. It was a farming village, with sufficient carabaos, cattles and horses; and their able Kapitan, an awardee for Civil Merit by Governor Terrero[xxviii] for good governance. The former pinned his medal into his coat; the priest had seen it.

[Fr. Heras told the Rector of the Ateneo similar things, which he reported to the Mission Superior. He said, from Linabo he went to Bugcaon, the last mission settlement; and while Fr. Barrado was busily baptizing, he went to the Malupali confluence and forded its horse’s bell-deep waters.

Because there was no boat in the areas, he ordered one constructed so on his return to the Pulangi on another missionary visit, he would sail until the two waterfalls namely: Logsocan and Salagapon. These waterfalls are only a day’s sail from the Malupali confluence. But no one knew how to build a boat, however an old man who formerly resided in Butuan volunteered to make one. The natives had never seen what a long boat before.

Likewise, he told Lucio Mantabulik to establish a settlement somewhere in the vicinities of the river, where southern part of the narrow slope could be a strategic place for defense against the unruly Manobos and Moros, who came to harass the Christian settlements sometimes. A strategic place of the Pulangi could also serve as a good mooring place.]

          Between 1:00 to 2:00 in the afternoon on the same day, he went back to Bugcaon. From there, he went home to Tagoloan journeying for three days on a horse across open plains and scourging heat; which later made him ill-coughs.  

On the other hand, Fr. Barrado was left in the mountains to continue the missionary works. 

            In the meanwhile along the coast, several villages were recently formally established, namely: San Martin, Villanueva, Solano or Solana, Minsoro, and Malitbog. The villages of Silo and Gumaya or Gimaya were not fully established yet; however the priests had started working for their recognition by the colonial government.

            Their next mission as planned shall be the evangelization of Patrocenio [in the present day Claveria, Mis. Or.]  Datu Malipanta and his followers resided there.

Summary: Letter of Fr. Eusebio Barrado to the Mission Superior

Tagoloan, 28 February 1889

Fr. Barrado arrived at Tagoloan from the Tagoloan Valley [dakung bukid by the natives] and Upper Pulangi on 27 February 1889, after being instructed to stay behind by his Superior for the completion of the unfinished missionary works. They [Heras and Barrado] left their Tagoloan residence on 7 January 1889. 

[We would not discuss what they did in every village, because Fr. Heras had narrated it in his own letters.]

            Aside from masses, baptism, blessing of marriages and confessions, one important achievement Fr. Barrado made on such journey, was his visit to Datu Mampundo at his home, accompanied by three native leaders. They crossed the Malupali confluence on horses and after four hours of riding reached the Manobo community with about 15 or 16 houses. Though his arrival was welcomed unimportantly by those who were there, perhaps for reasons of being shy or afraid, or merely unconcerned, he went to the nearest house and asked for Mampundo; and after the Manobos were convinced that he came as a friend, they showed him the way.

            By mere coincidence, a tribal marriage took place at Mampundo’s house when Fr. Barrado arrived. Men, women, and children were noisily talking and feasting. The men were seemingly intoxicated on what they had been drinking – idiong. The presence of the priest may have startled him, but he managed to alight though supported by two young men for the might of the wine had intoxicated him; and formally received his visitor. Fr. Barrado refrained from discussing with him, his main purpose of coming and instead talked casually on less important things; and thereafter gave some mirrors to the natives, which they gladly received.

            The celebration went on lively as ever, as if a priest was not at their midst, drinking spree continued; and they sucked idiong with long tubes until everyone was completely intoxicated and filled. Evening came and the priest retired at one corner of the house, fixed his moquitoe net, spread his blanket and fall asleep.

            The following morning, after sensing that all the cobwebs and intoxication had gone away from Mampundo’s senses, he began to talk with him. He made him understood that “in that place there was no other representative of the King of Spain than himself and that, in His Name, he was ordering him to resettle the people.”[xxix] In addition, he gave Mampundo five months to resettle his people to the designated mission area [Sevilla or known now as Valencia City today] and that he would return at the end of the deadline.

Summary: Letter of Fr. Eusebio Barrado to the Mission Superior, Malaybalay dated 2 July 1889  

The Mission Superior accompanied Fr. Barrado to Butuan, however he was ordered later by the Mission Superior to visit the settlements of Malipanta, Mindoro or Minsoro, Malitbug, Silo, and Gimaya. A year ago, Gimaya was formed, however when they were relocated by the priests, they disappeared and good that the priests were able to bring them together again. So far, it is the newest settlement.

           

All the above settlements were under the jurisdiction of Santa Ana, with Minsoro as the nearest settlement from Tagoloan, being located on the same river – Tagoloan. Malitbug follows next, but before reaching it, another stream had to be forded. The village is on a valley between two steep mountains sloping down and stretching from Kimankil. Not far away from it, are the sources of the Pulangi or Rio Grande in the Kimankil Mountains, and different rivers like Amusic, Silo, Malitbug and Cabuling or Cabulig emanate also from there. In fact, the head waters of Odiongan River that debouches in Gingoog starts from the other mountain nearby.

            Like the village of Malitbog, Silo lies also in a valley. As promised by the Kapitan of Silo and the pagan mountaineers, the church they constructed earlier after the priests’ visit in January 1889 was already completed. These mountaineers knew word of honor; they completed the church, so, everyone there was baptized - 130 in all and baptismwas done en masse. However, Fr. Barrado was apprehensive on how would they be able to attend the spiritual needs of these new converts when they do not have enough catechists and the priests could not frequently visit them. He addressed this problem to the Mission Superior since there had been no single Visayan who lived there to at least teach them on common prayers and catechism. Fortunately, however, the problem was resolved when they found someone from Santa Ana who was willing to teach the rosary every Sunday.

After his visit to Silo, he went to the inner Tagoloan Valley by way of Tankulan, and visited all villages until Bugcaon, but those that were near the borders of Agusan shall be visited during his return trip to Tagoloan. 

            Fr. Barrado brought with him official appointments of new magistrates. He handed those appointment observing protocol to establish solemnity, and he emulated what the Mission Superior in San Martin did when he gave the appointments. Deliberately spending more time in each village, he was able to entice many to have their confessions. Despite, the number of baptized natives dwindles than his previous missionary visit; it did not indispose him, because in Malaybalay, he was able to baptize more than a hundred souls.

            While in Linabo, two emissaries arrived, they were from Mampundo and Moro Amayantir, and they asked if the priest would accept their respective leaders to visit him. Since Fr. Barrado planned to visit Datu Mampundo beforehand, to see whether or not he fulfilled his promise, or commitment to establish a settlement on the designated place near the Pulangi, Fr. Barrado agreed that they would come.

            So, the following day, Moro Amayantir appeared instead of Mampundo and Fr. Barrado expected much Mampundo to come, but he did not. Amayantir sent someone to inform the priest and ask if he would receive his visit, despite it was already 7:00 in the evening; and that he would come with eight armed bodyguards according to their customs. Fr. Barrado naively replied: “I had no difficulty if he came armed or not. As far as he was concerned, if he was so concerned or terrified of a simple missionary, he did well to be ready.”[xxx] Indeed, they came armed with krises and one, whom the priest believed his magistrate of justice or minister carried a rifle.

            Many curious onlookers were at the convento; despite it was already dark at that hour. The priest realized the onlookers were armed, as if ready for combat. He asked the Kapitan of Linabo, what all these meant. The Kapitan answered, “Father, we do not trust this people at all. Even if they claim they are our friends, we consider their friendship quite insincere, and lest something happen to you, I ordered my cuadrilleros to be well-prepared if there was a need to defend you.”[xxxi]

            Fr. Barrado felt extremely happy; these converts had shown their ceaseless concerned, respect and affection that they are even ready to die for their missionary.

Moro Amayantir was already an old man; a pure breed Moro and not a Bukidnon by any circumstance. He lived near Tumbao along the Rio Grande River in Cotabato and was married in Marurugao. Henceforth, he claimed to be a mountaineer, though he is not. The Manobos knew him well, but he did not earn their respect, only their fears.

            Their discussion began; Fr. Barrado asked his intentions why he left his place and desirious to live with Mampundo at the midst of a Manobo settlement. Sheepishly but cleverly, Amayantir tried retracing his genealogy and asserted his ancestral lineage with the Manobos particularly to Mampundo, despite he is a Moro. Furthermore, he said that he was aware of the plan to resettle the Manobos in the Upper Pulangi in a place called Sevilla, and he came to help Mampundo establish the settlement.

The intrepid Fr. Barrado said, “There is no problem if I receive you as my   sakop - follower, if you wanted the settlement area much, but one thing, you can live with them, provided you denounce your being a Moro or “pagka Moro” in public and in document it in writing since the place belonged to the Manobos, and not to the Moros.”[xxxii]

            Caught off-guarded to sound logic, the Moro refused. Fr. Barrado continued boldly:

“You cannot continue here, and you must return quickly, very quickly to where you came from, without bothering whether or not Mampundo, young or old, would succeed in what he is asked to do. You have nothing to do with this matter at all, and your unwanted help is neither needed nor            acknowledged. I know quite well what this means.”[xxxiii]

            Fr. Barrado was indeed very brave to tell Amayantir right into his face.

            Not long thereafter, the Lieutenant of the Tercios went to Linabo to see Amayatir, Fr. Barrado informed him about the incident. Perhaps the Lieutenant must have met the Moro, because he knew the latter would go to Cagayan to obtain a license from the higher authority to live with Mampundo, accordingly. But days passed, but Amayantir did not go to Cagayan, it was merely a bluff.

            With the aid of the Lieutenant of Linabo and the Masalicampo, Mampundo went to see the priest at the convento. They talked for two hours, but he was still uncooperative; much less he refused to promise to establish the settlement, which he once consented some five months ago. Fr. Barrado employed all wisdoms and whims, including threats so the Manobo Chief would be convinced, nonetheless he was that adamant. Everything the priest said Mampundo did not believe, until Fr. Barrado threateningly said to him that he must believe that the government wanted seriously the Manobos to be resettled in Sevilla.

            There was a change of mode, the ultimatum had bent his stubborness finally; and he yielded finally to the priest, despite of inner fears from the Moros. Nevertheless, his safety was not compromised because the Tercios from Malaybalay would be transferred in due time nearer the Pulangi. Without any option at all, Mampundo pledged to establish the settlement and he was made to document what he said, which he signed with a sign of a “cross”[he does not know to write], and the principalia of Linabo countersigned it as witnesses. The deadline of the transfer was set in four months time and the new settlement site was marked by the Kapitan and Masalicampo of Linabo.

            In the meanwhile, a Datu named Mancalero who lived beyond Bugcaon and near the source of the Malupali, came to see Fr. Barrado. They talked and agreed; the priest would one day visit them if the rains stop.

           

Fr. Barrado ended his letter by telling the Mission Superior, “I close this, leaving for the next letter exact data about the Pulangi, which I have obtained from an in-law of Mampundo’s a mountaineer who has lived for one year in Cudarangan with Amayantir, has travel this trail.”[xxxiv]

            Following the above note, Fr. Barrado wrote a line, “Insist that the Tercio transfer to Pulangi.”[xxxv]

Jesuit Scientific and Exploratory

Trips to Misamis Oriental and Camiguin

Summary: Letter of Jose Maria Clotet to the Rector of the Ateneo Municipal, Tagoloan, 8 April 1889.

[For a while let us leave the missionary journeys of the priests from the Balingasag Mission (Tagoloan residence) and turn our story back starting April 1889, where a group of Jesuits came to Misamis District – Cagayan on a different type of endeavor. They came to conduct for cultural and scientific studies. As a backgrounder, below is the story of their sea travel and not momentarily about scientific studies or research.]

 Jesuits Jose Maria Clotet[xxxvi] and Francisco de Paula Sanchez[xxxvii] left Manila on 1 April 1889, from the Pasig River on board the steamship Bolinao and bound for the Mission Areas of Balingasag, including those of Camiguin [under the Recollects], as well as to other Jesuit Missions in Mindanao. 

            Clotet said, “We were in front of the Corregidor by 11:00 at night. Next morning, 5:00 o’clock, we clearly saw Taal Volcano, a truncated cone, from whose lateral crater issued a cloud of white smoke majestically rising until it disappeared from view.”[xxxviii] They left the Pasig River at dusk, that is why they passed by Corregidor almost at midnight.

            In the Maricaban and Verde Islands, one of the passengers narrated to them the accident leading to the sinking of steamship Mindanao, which collided with another boat Visayas on 25 March 1889. Some passengers managed to swim and rescued by Visayas, countless valuable cargoes were lost. He was too fortunate to have been rescued; his name is Don Luis Sales, a Spaniard.

            As if shipwreck incidents always tailed him, because early in January 1889, while he was on board the Remus, it ran aground on uncharted waters and sunk between the islands of Biliran and Maripipi. The boat tilted to the right immediately after the crash, the prow began to sink; and everyone wanted to save their skins, except Fr. Pablo Ramon, SJ[xxxix] and a Franciscan Brother who offered their seats in a lifeboat for other passengers. The priest, a brother and certain Senor Garteiz [Ship Officer probably] were left on deck, the later managed to survive and his two companions drowned.

            On the fourth day of Clotet and Fr. Sanchez travel, they were coasting along Leyte, then the eastern coast of Bohol and at sunset they anchored at Camiguin Island. The sailed the following day for Cagayan, where they were taken by a carriage to Tagoloan. Bother Lasala fetched them at the port. In Tagoloan, Fathers Heras and Terricabras waited for them. The visitors would take their spiritual exercises first, before they would begin their works.

Summary: Fr. Francisco de Paula Sanchez to the Rector of the Ateneo de Manila, written in Tagoloan, 22 April 1889.

          In Camiguin on their 5^th day of travel from Pasig, they celebrated a Holy Mass. The Borromeo’s whose son was a resident student at the Ateneo, brought their car and taxied Clotet and Fr. Sanchez to the convento of the Recollects in Mambajao. Fr. Domingo, the Parish Priest received them warmly, despite it was a short visit.

            In the meanwhile, the exploratory team under Jose Quadras with local guides climbed the smoking volcano of the mountain of Catarman[xl] to get some mollusks collections and other specimens.

            By 10:30 o’clock that morning, they sailed to Cagayan de Misamis and arrived early the next day. Don Jose Roa waited for them at the port; a carriage drawn by two-horses carried them to Tagoloan and two hours later, they passed by the villages of Gusa and Agusan.

           

Fr. Sanchez spent the Holy Week in Tagoloan; one of the solemn reenactments was the Last Supper wherein the washing of feet of Christ’s apostles took place. Fr. Sanchez made the lowest act of humility by washing the feet of the faithful “apostles”. Fr. Terricabras with Fr. Sanchez attended the usual activities of the Holy Week - from the reading of the Seven Last Words, Procession of the Crucified Christ; and Black Saturday and Easter Sunday activities.

He incorporated in his letter sociological and scientific reports, among others, for the Rector of the Ateneo.

It said,“The town of Tagoloan, on 128° 18’3” east longitude of San Fernando, and 84° 43’ north latitude, occupies a nice plain where its inhabitants, mainly of Bukidnon stock, take in two yearly corn harvest on which they can generally live in sufficient comfort. The climate is very warm, but healthy.”[xli]

He continued, “The Tagoloan River slides on the east-southeast close to the town. It is shallow during the dry season, although wide enough, measuring 126 meters at the river mouth. It measures oone meter and 80o centimeters at its deepest, its current flowing at 45 to 50 centimeters per second. The water temperature at 9:00 in the morning is 24’4° Centigrade, the atmosphere 30’4°. The people obtain from this water all their needs for daily living. . . .”[xlii]

           

There was also a report of the zoological species found in Tagoloan. It included species on Mammology [primates, prosimians including Tarsius Spectrum – [lives in Misamis Oriental?], Ornithology [common birds], and Herpetology [snakes, pythons and marine reptiles].

            From the River of Mahima or Mangima, near the village of Balao located in the Palaupan or Palaopao Mountains, Fr. Heras gave them a specimen of hyaline quartz. Likewise, the Kapitan of Tagoloan gave them clear excellent crystal, while Don Procopio Alcantara added some stone idol “tigbas;” ferrous slag from Nacasandig [part of San Martin near Tagoloan]; jet-black non-carobonized volcanic rocks from the mountain of Silo, and a small apparatus called “solpac” used by Bukidnons to produce fire by friction with compressed air, and so on.

[Fr. Sanchez stayed in Tagoloan until 22 April and sailed at 3:30 early the following morning for Jasaan on a boat, which Fr. Ferrer sent from Balingasag.]

Summary of Fr. Francisco de Paula Sanchez Letter to the Rector

Jasaan, 23 April 1889.

            After sailing for two hours, they were in Jasaan, the inhabitants were indeed surprised with his arrival and from rumors, they believed he was not a missionary, but a traveler. Near the bridge-wharf [Mandangisao River near the Chapel of Puente del Carmen] where they moored their boat, he saw a crocodile some five meters long swimming and looking something to forage.

            About the church of Jasaan, Fr. Sanchez said, “The church, spacious and of light materials, has some precious images of the Lord’s Passion, of good artistry, the vestments rich and in good taste. They are the works of a Recollect Friar who administered this parish a few years ago.[xliii]

Based on this letter, apparently, the present church of Jasaan is not what it was in 1889, because clearly he said, “the church, spacious and of light materials”. Had it been made of bricks, he would have not described it as being made of light materials, but rather would have said it was made of bricks.

So, the brick churches in the eastern side of Misamis Oriental from Tagoloan to Balingasag; and that of El Salvador in the west would have to be constructed yet after 1889. In fact, works for the church of Balingasag began only in 1892.

          Jasaan is north-northeast of Tagoloan and very well situated on a plateau near the sea. In the north, is the Mountain of Pinatayao; northeast, Natabu; east, Patrocinio; west, Nahalinan; and northwest is Nababalan. From the Pinatayao Mountain, flows the Cabulig River, however it is not good for navigation because it is swift. It is about 20 varas wide and one half in deep, and pleasant for drinking. Another river in the east-southeast of the town, from the Solana Mountain called Dumagok flows directly to Jasaan and debouches on the south of the town. The third river is Mandangisiao from the Natabu or Natubo Mountains, exiting likewise to the south of the town.

           

The town has plenty of bananas, and less harvest on corn and palay. Small amount of wax or talo are also gathered from the mountains. Loom weaving is common among almost the families; they weaved the fibers of saba or bungulan - bonolan for their shirts and mats are made, too. Tobacco is grown and sold in markets. Work animals are not abundant; though they have carabaos, cattle, and horses.

           

There is a cave with stalactites at the first slope of the Punta Gorda. Many calapanit or bats inhabited it.[xliv] [This is the Magsaysay Cave located to the right a few distance away from the uphill road of Barangay Danao.]

            They collected 14 kinds of plants for the herbarium. Woods such as molave or tugas; balayon or tindalo; banaybanay; pangalaogon; naga or white narrave; and ipil are commonly used for construction.

            For Zoology, the animals and birds in Jasaan are similar with those in Tagoloan.

Summary: Letter of Fr. Francisco de Paula Sanchez to the Rector of the Ateneo de Manila, written in Balingasag, 25 April 1889.

[In the afternoon at 5:00 of the 23^rd of April 1889, Fr. Sanchez sailed for Balingasag in Fr. Ferrrer’s boat, and two hours later, they arrived.]

           

Fr. Ferrer and Brother Costa were there when he arrived and since it was already evening, Fr. Sanchez simply retired. However, on the following day, he went around and noted that Balingasag is just north-northeast of Jasaan. Seeing the poblacion, he was much impressed because the streets are wide, drawn in straight line and properly measured. Its houses are generally good, big and well maintained; and some are even comparable or much better than those in Manila.

            His impression about the church was this, “It is very wide, with good altars and even better ornaments; the choir, numerous and well-rehearsed, assisting at the solemnities with a band of 40 musicians I believe to be the best or one of the best in all of Mindanao, for an expert musician, already known in Manila, is its director. Hence, the church is serviced much like a small basilica.”[xlv]

            The boys’ and girls’ schools are properly supervised by Fr. Ferrer, thus the children were instructed well in basic knowledge of primary education. Balingasag is a town of rich resources, palay, and abaca is harvested abundantly; however, corn, coffee, and cacao are produced in lesser quantity. There is weaving – textiles for shirts and skirts, but this is done in minor scale derived from fibers of abaca, saba, and bungulan or bunolan and interwoven with cotton. Cattles are abundant, carabaos a bit lesser than cattles, however horses are few. They used tugas or molave; banaybanay; itum-itum; palmoria; and tindalo or balayon in a small quantity for reconstruction.

            It is less warm in Balingasag compared with Jasaan. During Fr. Sanchez’s brief stays, the hottest time of the year, registered a record high of 31°C. Together with Brother Costa, he went out to see the fields and he saw it vastly cultivated extending from the beach up to the distant hills. The people maybe are well-off, aside from being rich of good customs. There is a ceramic shop that Brother Costa supervised, and Fr. Sanchez expected to find bricks and ordinary tiles only, but on the contrary, there were holy water fonts; balusters for azotea and stairs; water spouts; tubes for conducting water; decorative tiles for fountains; and so on.

            Brother Costa has been contemplating in starting a water system project for Balingasag; he would pipe in drinking water from Linganao Spring, located in the north-northeast of the town to the poblacion.[xlvi]       

The water system plans are as follows:[xlvii]

           

(1)   An enclosed canal will take water from the source at Lingangao Spring and channels it underground: 458 meters to the north-northeast and 210 east-northeast.

(2)   Clay pipes of 180 meters will follow the same direction where the enclosed canal ends.

(3)   A big reservoir or cistern shall collect the water.

(4)   The tubes shall extend in similar direction always from the reservoir into the center of the town, and there wouold be three fountains in between points 210, 180, and 152 meters for public use, and a faucet shall be installed at the end on the spacious church plaza, ending at the priest’s house, which is a short distance away from the faucet. It requires 1,400 meters of water tubes.

            Not far from the poblacion, Fr. Sanchez visited the bridge, which Brother Costa designed. It was constructed over a small river close to the town. The bridge is solid, attractive, and made of bricks. [It is ambiguous whether Fr. Sanchez was referring to the river in the present day Waterfall River or had he meant the Luguimit River which certainly is very near the poblacion, located in the north-northeast part. Probably, it is the Luguimit-Kitagtag River, but there are no more bricks today on that bridge, it must have been washed away and another bridge was constructed.]

          He continued; Balingasag is bounded on the south-southeast by Punta Gorda fronting the sea; its highest summit is called Pinatabao. There is a lake called Danao, which is infested with crocodiles. Again, to the south-southeast is the Solana Mountains, where a village of mountaineers is located in a place called Santa Isabel. Up there and to the east, the view of the Kitanlad Mountain Range could be seen. Northeast from the Balingasag town rises the Balatukan Mountain, conical and the highest all over the area.[xlviii] To the north-northeast are Banglay Hills and Kibahug Mountains, while Point Cala-cala is located north-northwest in the plains.

            There are rivers, and one is the Balatukan, a shallow river which flows southeast of the town; Balingasag, south-southeast, about six brazas deep, potable at a certain distance from the town, springing down as well from the Balatukan mountain [probably today’s Waterfall River or that river along Tulay Grande, Barangay 4 and debouching to Barangay 6]. Farther to the southwest is Binitinan River; its depth is normal, navigable by small boats, and the Musi-musi River of fresh and crystal clear waters located southeast of the town, also. Another river is Kitagtag, farther up and near the poblacion and streaming north-northwest. It is not navigable even

by small boats.

Fr. Sanchez’s indicated also in his letter that the Luguimit stream has an excellent waters; he made analysis of it in 1887 and included it in his report. This served as the town’s potable water supply located about 8 mintues away, north-northeast of the poblacion and only two meters wide and half a meter deep. [Definitely, the Proyeocto de la Tradia de las Aguas del Pueblo de Balingasag Distrito de Misamis (Mindanao) which Bro. Juan Costa envisioned has not started yet. Before the waterworks system which Bro. Costa designed became operational, or even started, Luguimit Stream was Balingasag’s source of drinking water. The source of Luguimit Stream is at Barangay I and nearer to the boundary of Barangay Cogon. It can be accessed easily along the national highway, where today a resort has been developed utilizing its cool and clean waters to feed the pools.]

         

The fauna of Balingasag is more or less similar with those of Tagoloan. They collected plants or younger trees like, mangulinao, tugas, naga, anona, balete, caloot, patulang, alamay, timbog, manaba, limbunga, bagoamo, bolunseri [a sensitive plant reacting to touch].

            Ending his letter, Fr. Sanchez said, best regards to the Fathers and Brothers of the two communities there.

Summary: Letter of Jose Maria Clotet

to the Rector of the Ateneo de Manila, Tagoloan, 30 April 1889.

            Despite, the weather was fine and they [Fr. Heras and Clotet] could have traveled overland to Jasaan, but they did not and instead sailed on a boat from Tagoloan. Fr. Heras dropped at Jasaan to celebrate the forthcoming Holy Week ceremonies, while Clotet proceeded to Balingasag. Similarly because of the Holy Week, Fathers Terricabras and Sanchez stayed in Tagoloan.

           

Clotet reached Balingasag, and was impressed of its cleanliness, the well-planned streets, houses in good condition, and the culture of the people as well as the town’s progress.

           

He said, “The priest’s residence is placed at the entance to the town, not far from the shore, and with an attractive garden on one side, and in front at a few paces away, the church. A bit antiquated, but spacious and in good condition. The altars are elegantly simple and in good taste, the main one made of camagon [a kind of ebony], with gold décor.”[xlix]

           

Clotet stayed during the Holy Week, he observed that it was celebrated splendorly; the repository was pretty and the local militia in gala uniforms wih shining spears in their hands stood still as honor guards of Blessed Sacrament. Fr. Ferrer preached the Seven Last Words, while Clotet acted as sub-deacon in all the ceremonies. He could not believe in this far away land, once a center of paganism; now, so many people received Holy Communion; and piously professed the religion the priests had truly offered them.

            During the Easter’s Sunday traditional meeting of the Risen Christ and Mother Mary, Clotet presided or headed the procession dressed in pluvial cope with all the principalia and the band attending. In the evening, the town’s band honored them with a concert, the musicians perfectly played and what had been celebrated in Balingasag were not happening generally, except in some important towns more like in the Peninsula [Spain]. The Holy Week was solemnly celebrated here than elsewhere; it was his lasting impression.

            At 3:00 o’clock early dawn of the following day, he and Fr. Barrado sailed for Jasaan to see Fr. Heras. Arriving Jasaan at 7:30 in the morning, Fr. Heras accompanied them and loaded supplies – chickens and a goat. When they sailed the bridge-wharf, the goat began to whimper; a crocodile nearby was attracted by the presence of the goat or probably by her scent. It went nearer to their direction and began swinging its tail; immobilized and unable to row, the crew shouted “buaya.” Fr. Heras ordered, “Magbugsay kamo gayud”, they started paddling and by 10:30 that morning arrived at Tagoloan.

           

In Tagoloan, they were informed that Fr. Superior will visit the Balingasag Mission from Dapitan, passing through Alubijid and El Salvador. Fr. Barrado and Clotet went to El Salvador on 23 April at midnight, and arrived at the latter place at 10:00 in the morning, after nearly experiencing collision with another banca, bulkly laden with palay.  

           

At the shore of El Salvador, Fr. Pamies met Fr. Barrado and Clotet, while Fr. Ceballos waited only for them at the convento. Meeting him there, they arrived and exchanged some pleasantries; nonetheless, Fr. Ceballos could hardly hear them due to his deafness.

Since the church construction has been ongoing, Clotet said, “Fr. Pamies showed us the church with its three naves, which, facing the sea, he [Fr. Pamies] was superivising to raise, with correct lines and much energy. It is built on sturdy walls of mortar and stone one meter thick, on which rest thick and smoothed posts so well interconnected that they guarantee safety. They were just beginning to up the lateral walls. The Church measures about 45 meters long, 20 wide, the central nave is about 13 meters high, nine on the sides. If these correct measurements are followed by tasty decoration, I do not hesitate to say it will be one of the better churches our missionaries shall have built in Mindanao.”[l]

            Likewise, Clotet together with Fr. Pamies visited the village of Alubijid, with which they rode on horses traveling firstly along the shore before they entered the forest and later followed a narrow trail. The priest’s house in Alubijid [with 2,000 residents] was good; however the old church was in a very bad condition, but a new church would soon be constructed. They took pictures of Alubijid, and returned to El Salvador.

           

            With Fr. Pamies, Fr. Barrado and Clotet, they left for Tagoloan, leaving behind Fr. Ceballos; and necessarily they have to be there since the Father Superior [Mission Superior of the Jesuit Philippine Mission] has been expected to pass by Tagoloan. [The letter did not indicate when they left El Salvador for Tagoloan. But let us see later on, the itinerary of the Mission Superior’s visits and what transpired.]

            While sailing calmly at first, the weather suddenly turned bad – strong winds blew and worst of all they were heading wrongly not to Tagoloan; and it was still two hours away. Suddenly the boat’s rudder failed, and sailing rudderless, the two rowers laboriously towed the boat from the shore, while two other crews pushed it from behind, with waters up to their neck. The boat was not actually sailing, but it moved as it was being towed and pushed with the Fathers still on board.

Deciding to disembark because Fr. Heras had sent two horses to carry the priest to Tagoloan, they saddled the horses and galloped away. Unfortunately, Clotet somersaulted out from saddle and had kissed the ground; and good that he was uninjured. His hat followed by the umbrella were blown away first, before he was hurled off from the saddle.

            Despite of the incidents, they safely arrived at Tagoloan between 4:00 and 5:00 in the afternoon. The Fr. Superior welcomed them, and of course, they told him everything – their adventures early that day.

 [Fr. Sanchez and Clotet had visited the mission area of Talisayan and Gingoog; however they did not arrive there all together. As soon as the other leaves, another one arrives. While Fr. Sanchez was in Balingasag, Clotet was in Tagoloan, such was the sequence.

In every place they visited, they listed animals and plants – mammals, reptiles, marine animals, snakes, birds and different fishes, mollusks, crustaceans, insects, soil structures, rivers, sources of drinking water including some scientific analysis, mountains, and so on. They gathered also collections of animals, plants and anything something of interests or considered rare. With a long litany of observations, they included the sociology aspects[li] of the people – their customs and traditions.

On 26 April 1889, Fr. Sanchez sailed for Talisayan, passing by the visitas of Lagonglong, Kasulog, and Salay. They landed for a while at Kinoguitan, and he made some notes about the place: Kinoguitan is on the southeast; Silat Point [Silad] is on the southwest, and visible on the northwest is the village of Silay [Sagay] from the Camiguin Island.

            They collected different animals along their journey route, of which some were from Lagonglong (large monkey or amo’, loriot or tiulau, kingfisher and a bee eater or amuloypulo), and Salay (woodpecker, sparrow hawk or sikop, iguana or ibid, and a kalaw).

            In Kinoguitan, the cockfight halted and everyone inside the cockpit went out to see the hunting of birds while on flight. Don Jose, a Spaniard; expertly shot three eagles in the air. His marksmanship unquestioned, hence the show was a novelty to them.

            Having the necessary data of Kinoguitan, they sailed for Talisayan, about two leagues away; and Fathers Llord and Casellas were much surprised, they arrived at 9:00 in the morning on the same day. There are now three priests in Talisayan and one brother, Fr. Sanchez said, “We already numbered more than the minimum to form a community.” [A Jesuit mission residence has usually three members, ideally with two priests and a brother coadjutor. Together with the exploratory trip was Don Jose de Cuadras.]        

They gathered flora and fauna specimens. One woman mountaineer brought Fr. Sanchez a very small amak or tarsier, with her young still nursing to her mother. [Tarsier is not only found in Bohol, because they lived in Misamis, too, in the colonial times or even today. We are positive that tarsiers still live here, our friends in the Kamansi Mountains of Lagonglong said they are many in our place.] They had sagak-sak, limokon, parrot, uwak, cuckoo or saguksuk, hummingbird or tamsi, woodcock or tikugas, and a flying squirrel or koagsuy.

            From Talisayan, they sailed on 4 May 1889 for Gingoog, with much difficulty navigating the eight leagues travel because of the headwinds; however, they arrived safe at 4:00 in the afternoon and docking first at Lunao near the beautiful farmhouse of Don Miguel Pelaez. The latter was the owner of the boat, they used.

Gingoog was part of the responsibility of the Mission of Talisayan. It occupies a wide plain beside the sea; its land fertile and had nine cabecerias, indeed a big village.

            Fr. Sanchez said, “On the northwest is Camiguin Island, west-northwest is the Mauna Mountain Range, south-southwest is that of Alagatan, very high and lengthy, whose slopes are the mountains of Tinolugan and Hanopulan.      Odiungan Range extends from the south-southeast to north-northeast. On the north-northeast rises the Diwata Range, ending at the point of the same name.”[lii]

            They did the usual routine, collect specimens, and list down names of animals, plants and so on.

Summary: Letter of Jose Maria Clotet to the Rector of Ateneo de Manila

Gingoog, 15 May 1889.

The Mission Superior’s Visit:

[We know Fathers Pamies and Barrado, and Clotet from El Salvador, went to Tagoloan to meet the Mission Superior, whom they were able to see.]

           Fathers Heras, Barrado, and Clotet arrived at San Martin [now a barangay of Villanueva] on 4 May 1889. The entire village waited for the arrival of Fr. Pablo Pastells, S.J., the Mission Superior who would come later. Houses along the side of the road, which divided the village, were adorned with banners and penants; and the natives were dressed in their most colorful clothes. With their krises and kampilans, they had their dances, shouting as much as they can; despite the same were bit barbaric rather than as a social behavior. But they could not help themselves, as they were anxiously waiting for the Father Superior, thus everyone went out from their houses in festive mood.

            The Father Supeior or [Father Ponoan] arrived shortly and went to the priest’s house. Coinciding with this visit, the schoolchildren had to take their exams [probably oral recitations], a test on how far they have learned. Such visit highlighted the conferment of appointments to the justicias, they called it locally; and all outgoing as well as the incoming officers assembled. Fr. Pastells before handing their appointments gave an inspiring message, and explained the purpose why they were gathered. Emphasizing responsibility and honor, he let them reflect that the positions which they had been bestowed upon them [outgoing officials], or soon to be bestowed upon the new officials, was a distinct privilege given by government to them. As such, they have to discharge their office with integrity and equality; and whatever they do shall be always for the welfare and interests of the pubic, they wish to serve.

            Fr. Pastells took the list of appointments, called each name, and requested the appointee to come forward as his name was called. He handed the appointment with too much solemnity, saying:  “In God’s Name and in that of the Spanish Government, receive God’s reward and the government’s protection, if you fulfill the obligations attached to your responsibilities; otherwise, the condign punishment.” The appointee accepts his responsibility and answers, “Amen.”[liii]

           

Immediately thereafter, the drum beat in doubles, announcing the formal appointment of a new Kapitan.  After the appointees had been confirmed, the priests and the new officials went to the church for prayers.

            A half league away from San Martin to the east is Villanueva, Fr. Pastells and Clotet took the carriage, while Fathers Heras and Barrado rode their horses. Six cuadrilleros with a Corporal with lances draped with the colors of Spain, and the officials of Villanueva stationed themselves on a half-way marked before their visitors would enter the village, so they could greet them upon arrival. From there, they formed a well-line squadron and headed for village with the priests protectedly at the rear of the column. Similarly, there were dances done by groups, all were elegantly dressed with adornments; and seemingly their costumes, songs, and manners were mixtures of three stocks – a bit Moorish, Bukidnons and Subanens. They danced gracefully; definitely one goup was trying to outdone the other, since there were three dancing groups.

Accompanied by the officials, the priests went to the church and prayed; and such rite had been the solemnity of the Christian village of Villanueva. Why? It was the first time the priests had gone there and prayed at the church.

On the other hand, Fr. Barrado taught catechism, prayers and baptized the grown ups, who had just went down from the mountains. For Clotet, it was a new experience to witness how missionaries worked on teaching the pagans. Indeed, he was happy seeing and for having participated the mission.

           

By 5:00 in morning of the following day, the same entourage moved to Solana, and while on their way, a group of unbaptized natives came up before they reached the village. It was the group of Datu Malipanta’s son; sporting on long hair up to their shoulders and almost everyone was in black levita or American coat. However, some of them had no boots, while those who wore had kept it shiny; nevertheless, it was a sight of mix luxury and savagery. Nonetheless, the Father Superior and Barrado talked to them and such was about the foundation, or establishment of their village.

           

            They must have finished their business in Solana and on 6 May 1889, Fr. Superior and Clotet sailed on a long boat for Baingasag. The other two priests, Fr. Heras and Barrado traveled overland on horseback. While the boat was still some distance away from the shores of Balingasag, churchbells began ringing, cannons fired, and the band played as soon they noticed the boat. At the seashore, the principalia and Fr. Ferrer waited to welcome them.

            Fr. Superior celebrated Mass; and the two priests on horseback who took their way via Punta Gorda joined them later. After the mass, like in San Martin, Clotet said, “Fr. Superior attended with great satisfaction the school examination very well conducted by Mr. Almendrala,[liv] the teacher who graduated from the Normal School in Manila.”

Staying until the second day in Balingasag, Fr. Pastells went to Lagonglong, and devoted ample time to visit Canal. This reduction area was considered as land of fevers; it is encircled by mountains, totally in a valley, where air during the day is quite warm and extremely cool in the evening. But the natives preferred to stay there, despite the priests wished to relocate them because of the prevalence of sickness. However, sickness may have been the consequence of the cutting of trees and leveling of the soil, the missionaries would have to monitor the situation. If it is necessary to merge Canal with other visitas, then they must, but it has to be observed yet.     

Between Lagonglong and Canal, balete trees thrived. The balete usually needs other trees to live and grow, as its root system is anchored or stucked with the latter, until it penetrates the ground deeply and ultimately reaches the tree top; and taking, or draining the nutrients of the host tree. There are plenty of orchids, which covered the trunks of some balete; they saw it along the way. Clotet recognized some of the species like; the Aerides, Phalǽnopsis amabilis, and Phalǽnopsis intermedia Portiẻ, which belonged to the tribe of Vάndeas [Vandas].

            By 4:00 on 10 May, the Mission Superior and Clotet sailed on a long boat towards Salay, and in few hours were already heading for Kinoguitan. There was short gust of wind, without overcoats they were soaking and cramped in the cabins. The boat had less protective division against rain and splashes of seawater. They anchored at Kinoguitan, already soaking wet. [The seas at Camiguin Strait are at times unpredictable.]

Sailing at 6:00 in the morning, the seas was calmed, with Kinoguitan and Camiguin at their rear side; they visibly viewed Mt. Sipaka, and the rocky and denuded island nearby Balingoan, the Lapinig. Sipaka is conical in shape, and because it was low tide, they did not cross the silanga [canal], a safe and easy shortcut to Talisayan, but not during low time. [Today, even during high tides the silanga or canal is no longer accessible to navigation; probably accretion had tremendously backfilled the channel and connected Sipaca with the mainland.]

            The people of Talisayan had seen the incoming boat though it was far yet; cannon salvos began greeting them in advance. From the convento, which is just near the shore, Fr. Llord and Casellas came down to meet them. Fr. Pastells and his party walked towards the convento passing along arches; generally, the village was decorated. The principalia were in their formal attire and everyone though it was a feast day. There was excitement.

            Talisayan had eight cabecerias; people of Camiguin migrated because one of the island volcanoes erupted in 1871. [Perhaps, the eruption in 1871 was the one which destructed immensely the village of old Catarman; a wide expanse of land sunk, hence the old cemetery sunk and today’s is one of tourist stops.]

Clotet at the Peak of Sipaka:

Mt. Siparka caught the attention of the exploratory team not because of its conical shape, but it has some value on the field of science and history. Clotet with the Kapitan of Talisayan, a photographer and three other men explored it briefly on 13 May 1889. He brought a barometer to measure the mountain’s altitude and on his way to the foot of the steep climb, he said his prayers. Trees abound it, there are molave, narra, and banate, the latter is similar to those in Spain, the boj; aside from the countless shrubs and other trees that grew forming a dense barrier in the climb.

Although the climb was difficult, they began, and inch by inch they went upwards, holding firmly on rocks, tree trunks and roots; and anchoring securely every foot as they trudged, even in fours. Reaching the first 100 meters, the sight was already spectacular and below Clotet saw the waves pounding mercilessly against the cliffs. There too, he saw the boat where Fr. Pastells [Mission Superior] and the three other priests boarded bound to Balingoan. It was like a little swan floating on the green waters off-Sipaka.

            Kapitan Tasio went to where Clotet was seated observing the boat below with two guides, whom they had just hired. The guides was a party of father and son, the former declared as already a 100 year old, however for Clotet, he was not more than 80 years old. The guides led the way, wielding their bolos and cutting off the overgrown vegetation to establish at least a clearer path for the rest to easily follow.

At the summit, the barometer reads 240 meters above sea level. Sipaka[lv] overlooks everything within its environs - the sight of Camiguin Island, little villages east from Punta Diwata, and the beautiful scenery abounding with trees, coconuts and bamboos blending with the cool breeze reminded Clotet of his homeland in Catalonia. The terrain of Sipaka is similar to the terrain – valleys and cliffsback home; he was somber thinking of it.  

           

Their old native guide began his tale, while they were still on the peak. He said that in the early times, Sipaka consisted of about 300 houses and it was ruled by three datus, namely: Ilagno, Amawhi, and Libuk. However, instead of cooperating with each other, the datus were indifferent with each other, a power struggle among them. Nevertheless, one leader not among the three emerged as the new leader and he was Kolas Lumabao. Fearing incursions from the Moros, he fortified the village with cannons; however a flotilla of 100 joangas appeared one day and attacked them. The attacked was carried repeatedly for five times, the Moros bravely charged, while their reserve forces stayed behind to respond against any counter-attack to outflank them.

            Ultimately, the native defenders’ lines broke, many died, several fled and only Kolάs with a few remnants of his troops did not scamper to safety, but surrendered honorably, believing that they would be sparred, nevertheless; no one lives, the place was razed to the ground, neither humans nor properties stood.

[What has been told was supported by material evidence, he pinpointed to them the site of the village’s church on the peak with only traces of few piles of stones, and pillars still upright remain.

Certainly, Sipaka was attacked by the Moros in the middle part of 18^th century, Fr. Montero Vidal says in his works, Historica Piratica de Mohametan en Mindanao y Jolo. See Chapter 3 of this essay.]

            After the story, they descended carefully and went to the guide’s makeshift house on the western lower slope. His home had collections of monkey skulls; in fact he had two chained monkeys that hurriedly came to meet them, as if guard dogs. Paying them a decent day’s wage and bowing out of gratitude, they bid goodbye to their guests. Clotet and Kapitan Tasio hurriedly left for Balingoan, where Fr. Superior, Fathers Heras, and Llord awaited them. He said, “A dark cloud kept us from taking pictures of some of the scenery.”[lvi] Clotet’s Sipaka excursion ends here.

In the meanwhile, the inhabitants of Balingoan under the priests’ supervisision were busy cutting down trees, clearing the site and burning the thick overgrown grass. The village of Sipaca de Palma had to be established; its patron saint would be St. Alphonsus Rodriguez.

Before sundown, the village site was totally cleared; one could see the other side of the village, where formerly early that morning, it was a thick forest.

On May 14, 1889, at sunrise; Fr. Superior, Casellas, and Clotet sailed towards Gingoog passing shortly at Portolin, Medina and Minlagas, the visitas of Santa Ines [Talisayan] and San Juan [San Juan de Mangiskis in Gingoog] were not visited for time constraints. They arrived at Gingoog already late at night.

Fathers Heras and Llord took the overland trip on horses.

In Gingoog, the galliot India arrived and moored, Clotet took advantage in writing his letter to the Rector of Ateneo, as the Captain of the Galliot, Don Juan Arriaga; had assured him that their boat can be able overtake the mailboat in Cebu because it is small and therefore swift. So, the letter was entrusted to him, but it did not reach the Rector.

          Finally, Jose Maria Clotet, S.J. said, “Both Fr. Sanchez and I hope to arrive in Manila with the mail from Surigao at the end of this month that we may be able to resume our academic tasks with renewed spirits as soon as we reach there. . . .”[lvii]

Summary: Letter of Fr. Heras to Jose Maria Clotet

Jasaan, 9 September 1889

[On 9 September 1889 in Jasaan, Fr. Heras wrote a letter to Jose Maria Clotet. It was a short letter containing a translated text of two pages and a quarter of a page in the book, nevertheless; it is an informative letter, as it says the following:]

           

Before the end of the first group who had their Spiritual Exercises in Balingasag, they learned that Fr. Miguel Guardiet[lviii]was seriously ill. He was brought to Balingasag by Fr. Terricabras, and Fr. Heras stayed beside him for five days and left only Fr. Guardiet, when he saw the latter was already out of danger.

           

In the Agusan Mission, only three priests and three brothers were left; Fr. Heras received a letter from Fr. Urios that Fr. Falomir is alone in Mainit, and there have been three cholera cases. No one from the Balingasag Mission could go here to be his companion.  In fact, Fr. Barrado was sick, too, while in Sumilao and Linabo. He was instructed to return to Talisayan to recuperate, and good that he recovered.

            In Tagoloan, the harvest of palay was good this season; though there was an infestation of locusts, but the field was sparred. Sadly, however, the farms of Don Procopio Alcantara and Kapitan Toribio Chaves were badly damaged by locusts.

The residents of Tagoloan will celebrate their thanksgiving in honor of St. Joseph, for such a good harvest. .

            Moreover, in Jasaan, the work of façade of the church and convento started again.  While in Tagoloan, the work of constructing a cable across the Tagoloan River has been on; it will enable people to cross by raft when finished. Momentarily, it is however impossible to cross the river on a horse, because of the continuous flood.

           

Fr, Heras said, “We solemnized the feast of Gingoog on my return from Butuan. From the mouth of the Odiongan River, a new settlement was founded called Asturias, located some three and one half leagues away inland.”[lix]

           

Furthermore, he told Clotet that Fr. Llord of Talisayan had visited all his people around including the Linugos areas. Many were baptized; confessions heard and strengthened couples’ relationship through marriage. He is quite enthusiastic with his people.

           

Despite, Fr. Barrado just recuperated from his sickness, he visited his people in the mountains; and Fr. Terricabras did similarly.

Summary: Letter of Fr. Barrado to the Mission Superior Jasaan, 14 September 1889, and Linabo, 4 December 1889

          While almost on his way of leaving for Linabo, though not fully recovered yet, he received a letter from the Mission Superior.

            As he had planned for it, he went to the Upper Pulangi areas but never stayed long, for his fever recurred, thus compelled him to return. However, making use of his indisposed situation while there, he made attempts to see Datu Mapondo; nevertheless, he was not able to meet him; despite Moro Amayantir was no longer in the vicinities of Sevilla. Mapondo really was such that stubborn; his people were still unsettled to the recommended and agreed site. 

            Out maybe of disappointment in addition to bad weather – there was flooding, roads, and trails impassable; and feverish he went down to the plains. In fact, for four separate incidents, he fell from his horse; and man and beast went down together to a small precipice, but fortunately “God freed me from the danger”,[lx] he said. But before he left for good Sevilla, he left markers for the streets and plaza, where the church should supposedly be constructed; and further noted that 30 couples had already lived there. He was optimistic the place in the future would thrive.

            On the other hand, he told the Reverend Superior that Malaybalay has been ready to build a good church. Indeed, all materials had been gathered and readied, but the question is, there is nobody who would direct the works. Obviously, these poor people can do nothing, because it is too technical and beyond their capabilities to do.

            He ended the letter by thanking the Mission Superior for the gifts he promised.

Fr. Barrado’s letter dated 4 December 1889 in Linabo, said, “Although in another letter I thanked Your Reverence for the alms applied to this mission, I feel I should repeat doing so, after seeing the costly liturgical objects that have arrived for us.”[lxi] He, too, thanked the donors of these liturgical objects, and had these not been given to them, the unfortunate Christians in these mountains would not see the grandeur of their Divine Religion.

            With Brother Gros, they left Tagoloan on 20 October 1889 for the mountains and since the day they arrived, he had not traveled around the mission areas yet, though he wanted much to do it. The construction of the new convento of Linabo began; he was tiedly up with its supervision. If only a Brother who is a carpenter or someone who knows construction must be assigned to Linabo, he would have set out for Tigua River and crossed the Pulangi until he would meet or embrace Fr. Juanmarti.

           

According to information, it would take some four-day travel starting from Sevilla; and for another two days through thick forests, one would reach Datu Mandagnayon place. From there, the Pulangi could be navigated by boat, and the Datu has a boat.

            On the other hand, Fr. Terricabras arrived in Linabo during the feast of St. Stanislaus. He was his companion for other days, but he did not know where Fr. Terricabras at the moment and what he knew, the latter was out in the villages doing his works.

Summary: Letter of Fr. Ramon Llord to the Mission Superior

Talisayan, 15 December 1889

          Important events in Talisayan were reported by Fr. Llord covering the period from mid-July 1889 up to his writing. Some days closer before the feast of our Father,[lxii] he was invited by Fathers Heras and Ferrer to celebrate the feast in Balingasag. Although Balingasag is more than seven leagues away from Kinoguitan, where he is now; he immediately set out for Balingasag and from there, he would go to Tagoloan. Notwithstanding the condition of the road, he galloped hard and the horse sped up. He arrived in Balingasag, half his usual time of journey.

           

The feast was celebrated solemnly and finishing his business, he left for Tagoloan, where he embraced upon arrival Fathers Heras, Barrado and Bro. Lasala,[lxiii] He  have not seen them for quite a time, thus he was glad. Since, there were three priests in Tagoloan; Fr. Heras took the opportunity to gather all the boys “sacristans” from ages 14 to 18. About 70 youths were gathered and had them go to confessions. The following morning, Fr. Llord and Heras left for Jasaan; a cow and 20 sheeps were given to him by the Local Superior. He spent happily the night in Jasaan and was in hurry the following morning to return to Kinoguitan, passing first Balingasag. In fact, he arrived at his station a day later totally wet; his umbrella was no use against the heavy rains.

            Adding solemnity to the Feast of the Assumption of Our Lady in Talisayan, the First Communion of schoolchildren took place; and it was indeed the first time it happened in the village. All the girl communicants were dressed in white, with crown of flowers around their heads, while the boys despite in white attire, were dis were In Talisayan during the feast of the Assumption of Our Lady, the first communion of the children of the town took place. When the mass was ended, the communicants all went to the convento, followed by the band and the principalia waited for them upstairs, giving each one a pious souvenir. Thereafter, Kapitan Tasio invited the boys to have chocolate and refreshments at his residence, while the girls all dressed in white with crown of flowers around their heads went to the house of former Kapitan Pelaez. His daughter is the town’s teacher.

            It was the first time the residents witnessed such a devout celebration of the children’s first communion in their place.

            On the other hand, the officials of Kinoguitan requested Fr. Llord to visit them so they could discuss improve their town and make it competitively with Talisayan. He was there for two times with which they came into agreement that the church, convento, and the school buildings shall be repaired, as well as the streets and plazas would be maintained. The deadline of all these chores was set on 10 January of the following year, since the novena for their patronal feast would begin on such date. If ever such would not be able to carry out or accomplish what had been agreed, then he would not celebrate the feast. Fr. Llord promised to bring in the musicians and celebrate their fiesta with splendor, which they have not seen yet, if they comply what was being agreed. He indeed found that patronal feast, though still some months away, would be good motivating factor to finish the projects.

            At the end of August, he returned to Balingasag; he had his spiritual exercises with Fathers Ferrer, Pamies, Casellas, and Brother Coma there.

            There was a reassignment as arranged by Fr. Heras; Brother Luis Cardona[lxiv] who had been in Balingasag was assigned to Talisayan, taking the place of Brother Valentin Gros[lxv] who left for Linabo. Brother Juan Costa was likewise briefly assigned to Talisayan for eight days, he taught four young men about masonry, ceramics and palette handling because the convento’s ground floor shall be fixed with tiles and a concrete perimeter fence for the church is about to be started. They had inaugurated the side-altar in honor of the Immaculate Conception on 8 December 1889; it was started when the Mission Superior was in Talisayan for a visit. The daughter of former Kapitan Pelaez [a teacher] took care of all the expenses of the construction of the side-altar.

            Likewise, the town plaza fronting the church has now turned into a garden. The schoolboys worked on it every afternoon for one hour; it is an ideal training for them, too, to develop the love of agriculture and manual labor. If only teachers would be available from the Normal School, he would have done the same in Gingoog and Kinoguitan; however there are no enough teachers.

           

A month earlier, Fathers Llord and Casellas went around the mission areas under the charge of the Talisayan. Firstly, they stopped at Portolin and Medina, baptized some children; and went to Gingoog, arriving thereat on 20 November. Fr. Casellas was left in Gingoog.

            Fr. Llord notified the Datu of Asturias [newly founded village in May earlier that year] that he would visit them on 26 November, to check the progress of the village. Unmindful of the cloudy skies at dawn on the day of his departure Asturia, he, Mr. Reyes and the Kapitan of Gingoog, they rode on horses to the said village; ever hopeful that the breeze would fritter away the rain.

            But an hour later and half-way to where they are heading, the rain began; nonetheless, they crossed the wide Gingoog River, though the current had become swifter. Upon reaching Odiongan River, they dismounted and crossed it through a small boat; and the horses just followed them swimming across. At the farm owned by his companion, Mr. Reyes; they rested and took their breakfast, and shortly thereafter rode again the horses and continued the journey upriver on a trail along the riverbank.

            They reached the village after negotiating two more rivers, the last crossing where the natives waited; they assisted them who now are dead tired of fording. Datu Palanas’ men [five of them] met them at the riverbank and ushered them safely to the other end. It was already 10:30 in the morning; they waited for their clothes which had been carried by the banca to change their wet clothing; however their extra clothing were likewise dripping wet. 

            Fortunately, the bag containing some devotional objects, some gifts for the children and 24 new clothes, which likewise were allotted to them, were not wet.  Fr. Llord gave them these presents and likewise a new, which Fr. Heras gave to the new mission, was immediately set up at the house of Datu Mahahabagat, where they stayed. Although it was raining, the people merrily gathered around, happy that they have a bell. Fr. Llord listed those who were already baptized, about 30 of them. He talked on what a Christian life should be, his happiness in this world having accepted the Christian Faith and the endless blessings he would have in comparison with those who have not accepted God, despite the heard the gospels the missionaries had preached to them.

            Finally, he invited those who are not baptized yet to become Christians and signify their willingness by coming forward. Several parents offered their children, young and old, and Datu’s Manhabagat’s brother Mantuwiran asked also baptism, along with another man and three other women.

            In the afternoon, after finishing their instruction and having memorized their new names, they were told to line up for the baptism. Datus Manhabagat, Palanas, and Lipania, who had been baptized earlier, stood as the sponsors for the children. Datu Palanas’ wife and their daughter [already Christianso]; Mr. Reyes, the kapitan of Gingoog; and the mayordomo, including those who accompanied them to Asturias, were likewise made sponsors for the others.

            Since the river had already swollen and there was no other means to cross it either on horseback or by boat because of the strong current, they spent the night in Asturias. They contend themselves with corn, camote and chicken for supper. The next morning, the river receded; hence they can go home safely. They bade goodbye to the natives and advised them to put into devout practice what has been taught to them.

On their way back to Gingoog, it rained again and this time it was much heavier, there had been a storm. Weak bridges were dragged away by the raging waters, and good that their horses had not slowed down a bit, otherwise they would have been stranded at Gingoog River. 

            They reached Gingoog safely, but all soaking wet since the rain never stopped and continued until the afternoon. The streets of the poblacion were all flooded and, worse, the church was submerged in two palmos. He requested the people to open the trenches to drain the water.

           

Despite there missionary journey to Asturia was awful, they had been exposed in longer time under the rain, Fr. Llord told the Mission Superior, “I caught neither fever nor cold, nor was my health affected in the least, and perhaps it is even better. Everything helps for the good, when God wills.”[lxvi]

Jesuits’ Second Exploration of the Pulangi – Rio Grande de Mindanao

The Aborted Expedition:

          The Mission Superior on Holy Visitation to the Southern Mindanao, invited the missionaries in the north specifically the priests of the Balingasag Mission - Tagoloan residence to come down from the north by crossing the Pulangi Basin - Rio Grande, which flows from the Kimankil Mountains in Bukidnon and travels southwest to Cotabato; passing through the southern part of the delta to Tamontaka Mission. Fathers Heras, the Local Superior, and the intrepid Barrado accepted the invitation, and set out at the beginning of April 1890. However, there exploration was aborted because the mountaineers were on tribal war; the construction of the convento at Linabo needed full attention by Fr. Heras; and Fr. Barrado was not too well to travel because of recurring attacks of fever, probably malaria since fevers plus vomiting occurs, and after some four or five hours later it subsided.

           

The exploration went on this way.

           

Since Fr. Heras decided not to go with the journey across Pulangi-Rio Grande, as he had been occupied with the ongoing construction of the convento, Fr. Barrado was tasked to go. The trip, however, would not be possible without assistance of the Manobo Datus, who certainly were acquainted of the trails and respected by the natives in those areas.

           

One Datu, whom they trusted much for the success of the expedition, was Mansalayao. Among the Manobo Datus in the Upper Pulangi, he has been favored and trusted by the priests since a while ago, he volunteered to resettle his people beside the waterfall of Salagapon. Other native chieftains joined him later; in fact, Mansalayao had started in establishing the settlement by making houses.

            However, out of fear of the soldiers – Tercio Civil, or perhaps intimidated by someone other than his tribe, one day he just vanished from the settlement with his people; they returned to the thick hinterlands. Unfortunately, the Tercios caught him and he paid the hard prize; he was sent to jail; nevertheless after sometime, he was however set free due to the intercession of the priests. But since then, everything changed, Mansalayao became indifferent with his friends – the priests. In fact, despite of several summonses, he did not appear, despite the priests had reached his place. It took one whole day for them to successfully see him, because it was almost nightfall when he appeared accompanied by another Datu Mapondo.

            Obviously, his face was painted with mistrust and fear; nevertheless, the priests continued to cheer him up by assuring him that “there was nothing to fear, for the governor, whom we had fully apprised of the events immediately as soon as we learned of them, had wanted him to continue to build and resettle his people in the town.”[lxvii] But their assurances had not helped matters much, more so when he the plan to country-cross Cotabato through the Pulangi.

            The situation was compromising, if Mansalayao would not go with them, no one knows the trails among them, so, they made promises, used all persuasive words to the extent of flattering him, but to no avail, he was still unconvinced.Unfortunately, Mapondo was there, his adviser and the worst in the priests’ points of views.

            Fr. Heras made a different approach; he changed his plans and declared authoritatively, “I shall return to Linabo tomorrow. But this priest, with or without your help, guided by you or not, will proceed ahead, and if anything untoward happens, or if he dies on the way, you will be responsible for everything.”[lxviii]  As if a bombsheel was released, Mapondo who had been more vehemently opposed of the trip began to grimace and tremble.

           

            It was already 10:00 in the evening; their bichara was long and seemed fruitless. They all retired and were soundly asleep, mindless of anything in that lonely spot. Dawn came and Fr. Barrado first concern was to see if the Manobos were still with them. They did not abandon them, he was glad. The conversation started again, a continuation of last evening’s discussion. Datu Mansalayao finally mellowed down; he would go with the expedition without any objection, Fr. Heras’s strategy worked.

            After that, Fr. Heras viewed the first waterfall of the Pulangi – Salagapon, thereafter, he returned to Linabo, while Fr. Barrado continued the journey to Cotabato with a small retinue of five in all. They covered a normal day’s walk distance, since the trail was open and they passed across cogon fields.

            Fr. Barrado said, “We crossed the Maramat River [Maramag], which is deep enough, whose sources are near those of the Molita and flows north to east across a wide cogon field into the Pulangi, a little below the volcano.[lxix] Stopping to rest under a shed near the river, they ate before going to Molita River where they had to spend the night. However, Fr. Barrado had fevers, a relapse of his previous sickness, thereby started to vomit. It went on for another four or five hours, before his fever subsided, and as it would be too impractical to continue the journey since it is suicidal in his frail condition, he decided to abort the expedition.

            Indeed, he was right when Fr. Barrado reached Linabo, again the attack recurs, and this time it was more severe. With Fr. Heras along his side, his suffering was lightened assured that someone would take care of him.

           

Before Fr. Barrado and Datu Mansalayao parted ways, the latter’s confidence had been boosted by the priest, he had regained his trust on Fr. Barrado. The native datu offered him a banca if he wanted to buy it. It was accepted by the priest, and Mansalayao promised to open a trail across the woods for them to follow on his return or if not him, another priest would come, after a month for the continuity of the journey via Mantawit, where a boat could sail down the river. Mansalayao would have to bring the boat by then.

The Exploration of the Rio Grande de Mindanao or Pulangi from the Cotabato Sector

          There was no information in Cotabato about the fate of the priests from Misamis Oriental who tried to country-cross Bukidnon for Cotabato; hence as soon as the Father Superior – Fr. Pastells arrived at Tamontaka with Fr. Sancho, [the latter had accompanied him from Zamboanga], the Reverend Superior decided to go upriver as far as Buhayen, to see what he could find there. Traveling together with Fathers Pastells and Sancho; was Fr. Juanmarti; and they took advantage of the trip by deliberately stopping on every detachment such as in Taviran, Tumbao, and Lion, until they would reach Bakat and Kudarangan, in order to administer Easter Communion of the officers and soldiers.

            In Bakat, or today’s Reina Regente, Datus Uto, Pian, and Kaballo with their respective retinues visited them. Datu Uto, the leader of the Moro confederacy uprising in Cotabato, which ended in 1886 because of defeat, assured the priests that he was indeed determined to submit to the Spanish Government. That he would be willing to carry out what orders the authorities would give him. In fact, he wrote to the Governor General,[lxx] informing him that he and his people would obey immediately where the General wants them to establish their settlement.

           

While in Bakat and Datu Uto around, the priests wrote a letter to the Fathers in Linabo, because they knew nothing about the outcome of their journey, and Datu Uto was responsible in dispatching the same to Matinkawanan. From Matinkawanan [Moro settlement] and Linabo of the Manobos, they believed the letter could reach the priests at Linabo soon enough.  However, tired of waiting and finally realizing that they could not obtain any news from the Moros, they returned though with much apprehension to Cotabato. They thought something not good might happen to them along the way.

Fr. Pastells waited for the mailboat to arrive and sailed to Davao; and while he was away, the Governor of Cotabato, Don Federico Novella prepared a launch for the upcoming journey to Rio Grande, but he wanted to wait Fr. Pastells who was out yet in Davao. The launch has no carbon, and it would take sometime to furnish the same, so a small tender was commissioned instead. The Governor was too sad for being unable to join the journey, because his son was ill. To represent him, was Don Damaso Perez, the mayor of the plaza with some men to accompany them for unforeseen eventuality.

            Sailing up early morning on 8 May 1890, they arrived at Bakat almost midday. The politico-military commandant of Bakat, Don Juan Fernandez, joined the expedition because the Governor’s order; and they sailed again heading against the strong current of Rio Grande. Despite navigation was not that easy because of tree trunks and other obstacle were carried down river; they passed by Liguasan Lake at around 2:00 in the afternoon. They did not moor there, but continued navigating to Datu Nambil’s settlement at Inunug. He was their friend probably, because he welcomed them warmly and provided them two guides later.

            Next to Liguason is Barunggis and the village’s name was after the Sultan who lives thereat. But lately, however, he transferred to the Liguasan areas, because of some disagreements with the other datus; so, the place is now deserted. After Barunggis, is the village of Talitay, where the Rajamuda of Utik lives, who has been their friend. Budas and Bago-ingged are next after Talitay, few people live on these areas; and their houses are mostly located always at the left side of the river, although the other side is likewise plain and beautiful. The right side of the river is not well-populated.

On the other hand, Inunug lies after those mentioned places, and next to it, is the village of Diraden under Datu Mamalumpung.

            After a night in Inunug and having been entertained by their hosts, early morning at 5:30 yet of 9 May, they left for Pagalunan. It is likewise located on the left bank, where Melengen River debouches. They arrived at Melengen at about 8:00 A.M., but before reaching it, located at the right side of the Pulangi are the hills of Kabakungan, Pikit, and Balatikan; and fronting Balatikan is the village of Damalasak, the farthest point where Fr. Guillermo Bennasar reached in 1888, or during the first Jesuit Pulangi exploration that failed, with Fathers Parache and Juanmarti, as explorers. 

            Some 10 leagues from Bago-ingged, 5 from Balatikan, and lesser than two leagues from Melengen, the Marigadao or Maruragao River comes next on the right banks of the Pulangi. From the Ankil-ankil Mountains, the Malitebek River flows down and join Marigadao River before it reaches the Pulangi. Nearby Marigadao, is Limbalud, the remotest outpost the Spanish Army occupied some ten years ago, which they later abandoned due to extreme difficulty in transporting supplies and ordnance, because Buhayen was unoccupied yet by the authorities, as they do now.

            Before reaching Limbalud, there is an islet called Bullock and fronting it on the left side, is another settlement named also as Pagalungan. It is ruled by Datu Amat, uncle of the Sultan of Barunggis. On the right side of the river, on the shoulders of Limbalud, is the Ketibed Mountain, and not far away, some six leagues away on the left side is the mouth of Kabakan River. The Moros lived on the river’s mouth, while the uplands are occupied by the Manobos. They occupied the north branch of the river, which flows, or is a tributary towards Davao.

            Many years ago, the wide plains of Kabakan to its left, was formerly the village of Matinkawanan. The settlement on the plains was abandoned by the people; and they moved and occupied the highlands, but still settle fronting or along the left banks of the Pulangi. The places where they lived are Pedad, Salabay, and Sadapuan, and these places are commonly called by them also as Mantinkawanan. The ruling datu is Enga or Vata-Masa and he is also otherwise known as Uto, who is a brother or relative of Datu Uto of Buhayen.

            In coordination with Datus Uto and Pian of Buhayen, the Datu of Matinkawanan [Enga] exercises total control and possess limitless authority over all those lands, extending even with the upland Manobos. Other Datus are Santelli and Gantamir [son of Datu Ansak now deceased] and who used to impose the law on the upland region. He controls communications those coming from the north and down to these points, and vice versa.

            From what Fr. Juanmarti had known, Gantamir was the one who impede the letter of the Priests from Linabo [Fr. Parache and Junmarti], which Fr. Juanmarti wrote in Moro idiom in 1888 for the priests at Tamontaka Mission during their first attempt to explore the Pulangi.

            The priests disembarked from the small launch [Fathers Pastells, Fr. Sancho, and Juanmarti] with Juan Fernandez, the commandant of Bakat; and Damaso Perez [Mayor] and together their escorts, they went to the house of Gantamir. Many people had seen them and they follow to where they were heading. The Moro welcomed them, and from Datu Enga’s possession, they recovered the letter they had written at Bakat for the priests at Linabo. Despite, Datu Uto’s order was to deliver the letter; another contrary instruction voiding the first order was issued to safe keep it. Thus, Datu Enga had kept the letter; it was undelivered to Linabo; and had the expedition party not been able to reach there, it would have been totally untraceable by the senders.

[Probably, to recompense their visitors’ unpleasant impression on them, Gantamir generously provided them two pilots. The expedition bid goodbye to the villager.]

          After an hour of sailing from Gantamir’s village following the long and straight trajectory of the river, [the place is named Katituan because of its elongated trajectory topography] the launch was compelled to make a full stop. Tree trunks obstructed their way; and the river was on its minium level – too shallow since the rainy season had not come yet.

            They were in the middle of a beautiful esplanade, which stretches into the hills. In the afternoon while on a vinta, they were able to move closer to the foot of those hills. At a point called Tantawan, the view of river and beyond, were blocked by tall trees. However, they tried to view the upper sector of the Pulangi, but what they saw was the peak of Mount Kitanlad only. Its base occupies the entire Tagoloan Valley. Kitanlad Mountain is bordered by the Pulangi and Mount Kalatungan, and from the latter flows deep down the rivers of Kulaman, Molita, and Marigadao, which are all tributaries of the Pulangi. From its shoulder on the foothills is partly the Malanao Lake.[lxxi]

            Due to inability of the small tender to navigate any farther, they decided to go back to Cotabato. The Mission Superior left Fr. Juanmarti, Bro. Rebordosa, five oarsmen and two well-armed presiderios to continue upriver on a vinta, while the rests would return homeward. On 10 May 1890 at 8:00 in the morning, they sailed from Katituan towards home and Fr. Juanmarti with his company sent them off and bid goodbye. While the small tender headed downstream, the explorers [Fr. Juanmarti and company] continued their journey upriver, with provisions to last for eight days.

The scenery or topography changes as soon as they navigated upriver, instead of the usual wide plains on either side of the river, the Pulangi became narrower and winded up through woodlands and steep cliffs; and there was a few and occasional explanades. To enter into this unknown territory is indeed nerve-tingling, because the place is supposedly inhabited thickly by Moros. In fact, the native paddlers were reluctant to go farther upriver.

            However, instead of expecting fanatical Moros or savage tribesmen, they found peace-loving people, who generally are in contrary to what they seemed to be. They are simple people; nothing on them is Islamic, except only for their names. They gathered to where the explorers stopped, ever anxious to see them since they have never seen a Spaniard before. With insignificant gifts, Fr. Juanmarti and company gave them gifts, which they sincerely appreciate.

            Reaching a place called Nangan or Echague at 10:00, its chief, Datu Panungu waited for their arrival at the waterfront. He knew beforehand that they would come; he and Fr. Juanmarti talked but it was short since the latter was in a hurry to leave.

            Another chieftain came, he was Datu Panangsan, and the Lord of Maindil, whose authority, influence and jurisdiction extend up to a section of Nangan. He welcomed them also warmly.ngan on both sides of the river, he, too, welcomed them warmly. In Maindil, on the right side of the Pulangi, is the Tagipan stream. Two hours after Maindil, at 3:30 in the afternoon, Fr. Juanmarti wrote, “We reached Kalipapa sitio or ranch, where the gunboat Taal had reached in 1863,[lxxii] which those people still remember. There is also a stream by this name on the right bank.”[lxxiii]

           

Night came and they were moored already near the Simini River on its left bank. There was a wide dried sandy area and they slept there because it was isolated, as if they were in the deserts of the Thebiad.[lxxiv] Its stillness was only interrupted by the bleating of the deers and rhythmic songs of the kalaos.

They were all soundly slept; the following morning they all got up early to continue the journey.

From Simini River, they sailed on until they reached Panaguyan Island and wild pigs roamed the areas being undisturbed by the Moros. Herd of pigs roamed freely starting at Lake Liguasan. Rounding cautiously the island of Panaguyan, they reached Pintu Hill. It is naturally structured like a door – bend on the left slope, the upper portion of the Pulangi closes.

Farther on, “The Lanuun stream flows on the right, and on the left is the Pageletan ranch under the command of Datu Masurut, the most capable of those datus there, and of his father-in-law Ulleng, whose dominions we reached at mid-morning.”[lxxv] The Moro frontier more or less ended in this area; there are no more Moro inhabitants from here going upwards or upriver. In here, interrogation and collection of fees for safe passages were imposed on anyone passing the jurisdiction; and Datu Masurut took charge of these duties, which had been vested upon him by the Moros of Buhayen and Matinkawanan.

           

Masurut asked Fr. Juanmarti whether Datu Uto, Pedtad, or Matinkawan had given them permission to go this far? Fr. Juanmarti told him, “When I asked for men to bring a letter to Linabo,” not allowing to the priest to finish what he wished to say, Masurut cut him and repeated his question. Fr. Juanmarti answered “Yes”. Masurut began justifying why the letter was undelivered, he said the Manobos refused to bring it to Linabo because it is very far and they knew neither the inhabitants nor the trails leading there. But Fr. Juanmarti insisted that the Manobo Datu should come and explain why, so at least he can recommend what are needed to be done.

So, the Manobo Datu was summoned, however a day passed but he did not come; and it was only on the following day when Datu Masurut told Fr. Juanmarti informed him that the Manobo was not at his home.

           

            Although, Fr. Juanmarti has been sick with slight fever, which has been going on and off since he left Cotabato, fortunately he feels well that morning. Determined to communicate with the priests in Linabo, he believes no one would deter him or dissuade him in continuing the journey.

[Let us see the other side of the Pulangi, where Fathers Heras and Barrado served, and for a while attempted the exploration of this mighty river.]

As soon as Fr. Barrado was cured, and while he awaits the completion of the boat and the trail or footpath, which Mansalayao promised to do in a month time, he visited the settlements around Linabo. Since Easter had already passed, it is necessary that he has to go around, so, the Christians can fulfill the Easter Duty;[lxxvi] and started his tour with Bugcaon. Despite, there has been a scarcity of teachers to catechize the natives; he was surprised that many natives who were recently baptized knew the basic prayers and catechism in advance, so he did not hesitate to give them Holy Communion.

            Staying in Bugcaon for a week, more than 80 converts were baptized; and out of this newly baptized Christians, 10 or 12 are Manobo children and they made his heart bleed with pity. These children were former slaves and had he not condemned such unchristian act and trade; their masters would have not submitted them for baptism. He had sternly warned them not to buy slaves anymore, and if they would, such would be in order to ransom them from slavery, and to treat them as family members. So, that is why these children were baptized, either because their masters were afraid of the holy indignation and the sanctions imposed by colonial laws.  

            From Bugcaon, he went to Sevilla. It is a new resettlement located on a wide and beautiful plain near the confluence of Malupali and Pulangi. A small church was built and blessed; the village Kapitan, Lucio Montalbo, his family and few others, all in all about 30 of them was baptized. Seville has a fertile soil, suited for abaca; in the future it could be a nice town, but momentarily only a few settled there.

Despite the Sevilla settlement promises a new day someday, in all the places of the Tagoloan Valley and Pulangi Basin, Oroquieta or Malaybalay leads the rest. Many received Holy Communion during mass, 112 were newly baptized, thereby increasing the padron to about 700 Christians, while a similar number await baptism upon completion of their catechism.  

            Fr. Barrado wrote the Mission Superior, and a line said, “Now consider, Fr. Superior, if a town of 1,400 souls deserves the approval of its school! With 40 children now being instructed, there will be 80 if there is a salaried teacher.”[lxxvii]

            Unfortunately, other areas in the Tagoloan Valley suffered crop failure due to infestation of locusts and lack of rainfall. Calasungay and Silipon sadly experienced this. Fr. Barrado visited them in the worst time of their lives; and despite of the predicament, new converts were baptized.

            On the other hand, while Fr. Heras was busy supervising the construction of the convento in Linabo, Datu Mandiato of Tigua River visited him. The Datu promised he would form a settlement where Fr. Heras wished them to settle. Likewise, he said that Libaganum is near Tigua and Davao and could be reached on a banca through the sources of the river. For this, Fr. Heras instructed Fr. Barrado to end his missionary visits because he wanted the latter to explore Tigua-Libaganum-Davao areas before setting out again the Bukidnon-Cotabato Exploration. Libaganum like Tigua is inhabited by numerous native pagans.  As relayed further by Datu Mandiato to Fr. Heras, the mouth of Tigua River is about a day’s walk from Linabo to Davao. The distance from Cagayan Bay or today’s Macajalar Bay and Davao Gulf is equidistant from Linabo; and the duration of travel from Linabo to Davao through Libaganum River or Tagum, which debouches to Davao Gulf under favorable condition, would take about four to five days.

            In the meanwhile, Fr. Heras sent two scouts to reconnoiter the Pulangi River, and check the boat Mansalayao offered to make which Fr. Barrado accepted to buy. However, the scouts returned and told Fr. Heras that there was no boat; and they knew and wondered if it is true or not whether Datu Uto had fled from Buhayen and settled at the mouth of the Molita River. Likewise, the scouts reported that their horse and carabao were stolen, the datus had transferred to other places; and their crops were abandoned. But, the Sultan of Kudarangan, a friend of the Spaniards; has stayed put.

            The priests had clearly seen this bluff; it was clearly an effort by the Moros to impede the exploration of Cotabato. The natives refused to accompany the priests to Kudarangan. Likely, the Moros had a grand design that they probably had intimated the Datus to be uncooperative.  

[From the either ends of the unexplored sections of the Pulangi (Masurut’s Pintu-Pageletan areas and the Molita River, where allegedly Datu Uto of Buhayen settled), the Moros together with some conniving native Datus tried really hard to impede the exploration of Rio Grande-Pulangi. The Manobos may have been only compelled to work with the Moros, out of fear being underdogs.]

         

After the talk with Datu Masurut at Pageletan and having known it from the start that the Moros really wanted to hinder their journey, Fr. Junmarti did not wait any longer, but sailed on as far as the vinta could take them. Since Masurut could not hold them, he accompanied them in the vinta, and it was not a gesture of respect; but indeed, he had wisely resorted in doing it so he may keep a closer watch on them. 

            A little later, sailing for two hours; Fr. Juanmarti’s group reached Ilang, a village of the Manobos; and moored their vinta near the house of Datu Kapitan. They saw Datu Kapitan, some Manobo chiefs, a few panditas, and Moros, whom Masurut sent to help Datu Kapitan deter them from continuing their journey. As usual, the bichara started initiated by Masurut wich went on all day. The meeting or conference was merely a “lip-service”, pointless and it would have not ended had Fr. Juanmarti did not intervened. He said, “If the difficulties in carrying a letter to Linabo were so enormous, I myself would go there in person if necessary.”

Hearing what Fr. Juanmarti said, there was much concern on the face of Datu Kapitan; his or their refusal to carry on a simple task can be an act of defiance against the sovereignty of the government.

            On the one hand, how can Datu Kapitan say yes, [cooperate with the priest] when the Moros are there and he fears them. Realizing this, Fr. Juanmarti proposed to send four trusted men, of which two would come from his group. Such proposal had given no options to the Manobos or Moros to make any further comment. Hence, the following day, four men set out and carried provisions to last for five days. They hopefully expected that in the next settlement, a relief party of another pair would their turn; however, it turned sadly out not that way. The succeeding villages did not cooperate and there were no relief to continue the rally-cross to the Upper Pulangi of Bukidnon.

            The inevitable happened, instead of heading directly to Linabo; the native guides from Ilang deliberately circled around the jungle and crossed the Molita River three times. The two Christian libertas may have noticed their ploy, but endured the roaming for nine days; probably their ability to deal with people, plus the gifts of patience and broad-mindedness had never tempted them to confront them or merely forego the task they had been required to do to reach Linabo and deliver the letter to the priests.

            Meanwhile in Ilang, where Fr. Juanmarti and Bro. Rebordosa waited, the Moros closely watched them, not on guard duties, but to always be updated on whatever the priest would say or do with the Manobos. At first, they tried to convince the priest to wait either in Pageletan or Matinkawanan, in order to alienate them totally from the Manobos of Ilang. However, they preferred to stay in Ilang, so the Moros made it a point to be always near them, if possible.

The Spaniards were in Ilang; the natives who have not seen any Spaniard before, but only from stories of the Moros who told them came to Ilang just to see the white strangers. What they knew about the Spaniards, were full of biases in order for the Moros to discredit latter. At first, the Manobos were totally reserved; uncertain if it would be alright befriending with them. Realizing later that they were friendly more so the priest, they took every available opportunity to talk; and openly relate their miseries caused by harassment and cheating made by the Moros on them, like on carrying away their crops or fruits from harvest, and giving them worthless items in exchange or barter.

            These natives go around barely clothed, except for their chiefs who wore woven abaca cloth. Fr. Juanmarti gave them some clothing to recompensate what they gave them to eat, because money is still unknown to them in the hinterlands; and transacting business oftenly end-up in barter.

           

            The village of Ilang is midway between the uplands of the Molita and the Kabakan River. It is still a day’s journey away, and is located in dense forests, where Manobos ranches sporadically converged. Ilang is on a deep valley, surrounded by thick forests and high mountains; its location is depressing compared with other places since of excessive heat, pierching, and scary echoes of thunder; and deafening sounds of heavy downpours during nighttime.

            It was unlucky for Bro. Reberdosa, after Fr. Juanmarti recovered completely from his fevers; it was his turn to have the flu. He occupied the vinta’s deck cabin, the only decent accommodation they had in the forests. And what made them sadder, their provisions – rice and tapa dwindled to the point that they had nothing to eat anymore, and relayed on the generosity of the Manobos, for they had already bartered everything before for food. It was the fourteenth day of their stays in Ilang

            Fr. Juanmarti on top of a nearby hill surveyed the great expanse of the Pulangi and looked farther on to possibly catch a site where Linabo lays. Viewing those far away mountains, he estimated that between them and Linabo, it is about something like 12 or 15 leagues way, but sadly, it is an assumption based on a straight line approximation. 

Arrival of the Libertas and the Continuity of Fr. Barrado’s Journey to Cotabato

          In Linabo, while Fr. Barrado was busy preparing for his missionary journey to Tigua and Libaganum, two young libertas arrived from the orphanage of Tamontaka together with two Manobo guides. They traveled through the thick forest from Ilang and arrived on 22 May 1890, Thursday, at last.

            The joy of Fathers Heras and Barrado was beyond description. “How long ago,” they asked the libertas, “did you leave Father in Datu Kapita’s ranch?” “Nine days,” they replied. “We must rush preparations, then,” Fr. Heras said, “and set out early tomorrow.” Fr. Barrado told him, “I am ready to set out at 3:00.”[lxxviii]

            Since Fr. Juanmarti’s emissaries arrived at noontime, at 4:00 in the afternoon on the same day, they left for Sevilla [Valencia City today] planning to spend the night there. The boys rode on horses, they had been traveling hard for nine straight days; and all their things [rice, biscuits, wine and oil, clothing, handkerchiefs, needles, mirrors and everything useful for the trip] were placed in a baluyo or baluyot – a straw bag, which the carabao carried. They rested, but by midnight, the carabao had to leave earlier because during the day with the sun already up, it moved slowly in heavier steps just as it did yesterday due to the heat. Early dawn at 2:00, Fr. Barrado followed the advance party on horseback; the dew soaked their feet up to the waist.

            After a long hike, they reached the houses built by Datu Mansalayao near Salagapon Waterfall. It was already 10:00 in the morning, so they stopped to eat and rest. No one lives there now, Fr. Barrado decided to make a side trip to where Mansalayao presently resides, because he wanted much to accompany him being experienced and trustworthy.  It took them two hours to reach his place.

            Mansalayao’s house was built on a picturesque valley, fronting the Mountains of Kalatungan Range on the north, and surrounding it, are its slopes. Small houses are on the valley, but all abandoned. However, the camote fields and abaca plantations were wide. The soil is rich for the Maramat River [Maramag] traverses at the center of the valley; hence it is ideal to become a town, some day. Exhausted from intense heat, Fr. Barrado and his companions rested in Mansalayao’s house until the evening, waiting for Mansalayao.  But Mansalayao would not return in a day, so Fr. Barrado did not wait any further, despite their urging to stay, he was determined to leave because Fr. Juanmarti had been long waiting for him at the mouth of Molita River, for eleven days already.

           

Fr. Barrado noted that important rivers like the Cagayan and Malupali originate from the eastern slope of the Kalatungan Mountains. Cagayan River flows north and drains in Cagayan Bay or Macajalar, while Malupali flows from the south to the east; and farther above, it joins the Pulangi near the new settlement of Sevilla. The waterways of the Maruragao and Molita rivers go south and flow in the same direction, but the Maruragao however turns southwestward that is why it has a longer course. Not far from Katituan and Limbalud near the old Spanish garrison, Molita River meets or joins the Pulangi. Below the Pamisikan Mountains, the Molita flows on a flat terrain and it is navigable from its mouth all the way up. The Manobos occupy the Upper Pulangi and its tributaries, and the mouth of the Molita divides them from the Moros, who settle the Lower Pulangi [in the Cotabato area]. 

            Despite of his decisiveness to continue the journey without Mansalayao, Fr. Barrado’s worries was solved, Mansalayao’s son acted as guide momentarily, along the pathless and thick forest until the house of an old man, who had been charged by the Datu  [Mansalayao] to take his place. Traveling for five hours through extensive plains of cogon fields, and after crossing the Maramat River, they met the old guide at the edge of the forest, where he had his house and joined them.

            The forest seemed impregnable; Fr. Barrado thought of leaving the carabao and distributed the beast’s cargoes among them. The horses too were of no use because they could not penetrate the thick underbrush, unlike men who can manage to get through them. Nonetheless, he took the horses until the end of the trail and riding one of them than walk to escape from leeches. From their location, Salapogon Waterfall and the volcano, which are along the banks of the Pulangi, is about two or three hours travel. They headed southeast towards the direction of Mantawil’s ranch.

            During the previous aborted exploration in late April 1890, it was somewhere at Mantawil’s ranch, where he and Mansalayao closed their deal about the boat. The priest was hoping that from Salagapon down to Mantawil’s area, they could use a boat, because the river widens to more or less 10 meters and continuous to get wider as it glides on along sharp rocks. Some rocks form like tunnels as it protruded out from the waters. Somewhere in this area, column of sulphuric vapor is emitted from a volcano, located along the banks of the Pulangi to its left. Therefore, the entire length of the river is not always navigable.

            At 1:00 in the afternoon, in the floors of the forest’s canopy, they lost sight of the sky and engulfed by the serenity of the forest. The sun penetrated weakly on the dense canopy, it was getting darker, and they chose a nice place that was closer to the water; where they pitched camp. With leaves of palasan as the only roofing, they built their makeshift cabins and luckily there was no rain during the night. The stillness of the night prevailed and broken only by sounds of strange or rare birds, nonetheless they slept.        

Taking only coffee, while the natives had boiled rice as breakfast, Fr. Barrado decided to resume the journey when the rays of the sun would penetrate the forest’s floor. The scout took the lead, swinging his bolo and chopping off short shrubs and branches which obstructed their way, but the thick underbrush slowed their trek, and such difficulty was more felt by the priest because he was on his soutane. Every now and then, it interwined on something, making his habit looked like wool. By 3:00 in the afternoon, they sighted the deep valley and heard the murmuring river below. Descending with difficulty of negotiating the steep terrain along rocks and brambles, they reached the place an hour later. However, Fr. Barrado’s horse was snagged to a tree; it was impossible for beast to do what men had done in this perilous descent.

            Only a handful natives were at the village when they arrived; however many appeared later on upon knowing that the priest was distributing some gifts such as needles and other items. But the village chief, Mantawil did not arrive, despite almost everyone was there clad in loincloths, almost going naked. They spoke Manobo mixed with Maguindanao.

            Datu Mantawil arrived in the evening; he was already old, open, and generous in attitude; and probably is ready to accept the gospels, if only evangelized properly. He was indeed happy that the priest arrived at his ranch since in his entire life; he has never seen a Spaniard. As a gesture of welcome and happiness, he offered two chickens, which the priest accepted, but in return on such goodness, Fr. Barrado paid him quite generously with other gifts.

            The travelers slept in the Manobo village without any fear, and had not only for the cockroaches, they would have slept soundly; these crawlers were menace to men, even to those who were really dead tired.

            The following morning was Pentecost Sunday, and since the banca on which they shall ride had been prepared with its strong outriggers secured, they began to sail. It however did not serve them any longer; about two minutes as soon as they reached the first downriver curve, the swift current instantly flooded them, submerging the banca with waters at neck level. They managed to reach the riverbank with the banca, nonetheless; a baggage was carried away; and it contained their entire food supplies, except a little rice that was recovered, but already soaked.

            It did not matter much if they lost their food supplies, anyway they could live with camotes or corn, and they are sure the natives have some to offer. Fr. Barrado’s apprehension was on how they would be able to continue the journey with the boat inasmuch as more rapids and curves have to come yet; and surely the banca shall always be flooded. He asked the Datu, “What shall we do then, Mantawil?” For Fr. Barrado, returning home was not an option because they had gone this far and retreat is not for the brave.

           

Mantawil suggested that they better used rafts than on a banca. He explained, “The Moros sail down that way seeking what the Manobos can offer them.”[lxxix] Fr. Barrado said, “Well, then go ahead, let’s go to work!”

           

The raft was finished; six poles as thick as thighs were spread like an open fan and fastened tightly together. A cargo platform on top of the raft served as a cargo hull of their baggage. They could now sail downriver, nonetheless Fr. Barrado was too cautious and did not sail on the raft, but hiked unless he proved the worthiness of the latter. He said, “I shall go on foot along the trail, and with the raft ahead, the banca behind; you keep me in sight, until we pass two or three swift spots”, he told Mantawil. Observing how the raft navigates the rapids as he hiked along the riverbank, it sailed down the strong current with ease, unlike the banca which used to submerge whenever it headed the rapids. The raft smoothly glides on the rapids.

           

After the successful tests on the three rapids, the raft and the banca stopped and waited for the priest to board. Half-running on barefoot, Fr. Barrado reached the raft and Mantawil offered to take him on his shoulders, but he refused to be carried to the raft. Gratefully thanking Mantawil, he bid farewell to him and his native company.

The raft was manned by two natives and they sailed; Fr. Barrado felt the force of the strong current, helpless but brave, he only closed his eyes the moment the raft approached the rapids [his first rapid assault].

            Negotiating the endless and ever-perilous downsteam turns for two hours, they finally reached the village of Datu Malinkuran. Fr. Barrado was hopeful that Malinkuran could assist them, but sadly he refused to neither give nor send pilots, because he has few men and they do not know the difficult passes. Though the priest had promised Malinkuran everything for him to give them some pilots, the latter however was firm of not extending any help. Fr. Barrado’s promises and flatteries never worked.

            They certainly do not know what lies downriver and getting no one from Malinkuran’s place as guide, Fr. Barrado became apprehensive for he knew that buchis or whirlpools are there. Having no option left, but to implore the assistance of Malinkuran; a bichara began and opportunely the priest distributed some needles and other items as gifts. As if the tide had suddenly calm, Malinkuran and the council of elders expressed signs of cooperation; they were hesistant at first because they had not seen a white man before and the priest, who suddenly came before them without giving any notice of his coming. They asked him if his coming signify good or ill. Fr. Barrado’ s answer was of course the nicest one they heard, that he had come to free them from Moro oppression. Malinkuran told him, he had vowed to his father that he would not allow any Spaniard to pass his domains. Father Barrado answered, “Good,” but you cannot deny passage to the datus. I am a datu of the mountain people and the Manobos.” He began name calling of the Datus whom he knew and whom he claimed were his subjects (spiritually, that is). “I am, therefore, their datu,” he concluded.

            At the end of the day, they began calling him “Datu”. Despite, such address denotes authority and respect, Fr. Barrado still offered to pay for everything of what still he had, provided they will just accompany or send someone with him, until where Fr. Juanmarti has been waiting in Ilang.      

Two raft pilots were assigned to them early the following morning – Monday. The young pilots were healthy, used to address him as “Datu” whenever they wished to talk to him. After having their breakfast, they sailed and all day long the pilots negotiated skillfully the rapids avoiding every rock along the course. As they were nearing the buchis, the natives informed Fr. Barrado and instinctly, wanted to go ashore, preferring to hike than pass the whirlpools on the raft. Reassuringly, the natives told him that sailing across buchis on raft is not dangerous. They told Fr. Barrado, “Datu, have no fear. Mupia [It is all right].” They were, indeed, right, the raft only crossed the whirlpools without really incurring any difficulty.

           

It was getting late in the afternoon, yet they were still sailing endlessly. That day, when they first started at Malinkuran’s village, they sailed compressly between mountains or high cliffs, and towards the end of the day; the mountains gradually flattened; and they could see farther beyond the banks of the river. The Pulangi River flows tamely now, and it must have been 5:00 o’clock in the afternoon, after leaving Linabo 5 days ago and sailing non-stop that day; they arrived at the village of Ilang under Manobo Datu Kapitan on Monday. Fr. Juanmarti saw them first and fired a shot, cheerfully greeting them in the passion of times. The two priests hugged each other; it was really a moment of joy, an indescribable happiness for them. It meant an end of the 14 days of Fr. Juanmarti’s anxious waiting at Ilang, uncertain on what had happened to Fr. Barrado. On the other hand, it was the end of the dangers of sailing – the rapids and buchis.

            Not only the priests were happy, but the natives as well. Datu Kapitan could not conceal his happiness; he gave a big chicken to Fr. Barrado, in reciprocal, he them the last items he had – handkerchiefs, mirrors and needles. Fr. Juanmarti has nothing to give anymore; he had even bartered his mosquitoe net for good, for food.

            They left the following morning with hardly any baggage. A day of sailing carried them at the mouth of the Marurugao River or Maridagao [known in Bukidnon areas]. On the second day, they arrived at Reina Regente and finally to Tamontaka the following day.

[After attempting twice to cross the Pulangi, the Fathers of Balingasag Mission – Parache in 1888 and Heras in 1890 failed. But the intrepid Fr. Barrado succeeded on his second attempt [actually the third, counting all the other failed attempts], and had not it been for Fr. Juanmarti’s tactfulness and determination to send emissaries [two libertas and natives] from Ilang, despite of the orchestrated discouragements and objections concertedly made by the Moro and Manobo Datus; the exploration proceeded as planned, coming from the Cotabato sector.

Significantly, the success of the Pulangi-Rio Grande Exploration established the link between the Jesuit Missions from the North that is in the second district of Misamis and the south, the Cotabatos. Fr. Pablo Pastells’ [Mission Superior] dream of linking the mission areas or crossing the heartland of Mindanao was realized.

At last, the entire and accurate layout of the river was meticulously noted by the fame Jesuit Explorer, Fr. Eusebio Barrado with his compass.]

Summary: Letters of Fr. Juan Heras to the Mission Superior, Tagoloan dated 18 June 1890 and 28 July 1890.

          The convento project in Linabo has been going on; sadly however, there are no more carpenters to continue the work. Fr. Barrado went to Tagoloan to hire carpenters and sawyers. At Balao, four workers were hired and immediately were sent up to Linabo to finish the convento.

            Fr. Heras decided to go to Tagoloan after Fr. Barrado returned to Linabo, because he has been absent since April 9, the day when he and Fr. Barrado left for the Pulangi Exploration - the aborted one. Necessarily, he has to be there in Tagoloan for it needed also his care being the Local Superior of the residence. He told the Mission Superior, “If there were two priests in Tagoloan, from here they could take charge of visiting the coastal settlements, Santa Ana and Tagoloan.” Fr. Terricabras has to visit also Sumilao, in fact, after the feast of St. Ignatius on 31 July, he would go back again to Sumilao, which has eight villages; and another village, has to be founded between Sumilao and Balao. Aside from Sumilao, he used also to visit the settlement of Sta. Ana and those along the coast.

             

            Assigning two missionaries for Linabo would also be appropriate, because more Manobos are discovered now, since they are already acquainted with the areas.

            Another new settlement has been opened in Alanib [present day municipality of Lantapan]; Fr. Heras proposed to call it “Covadonga” considering its nearness to Kitanlad. However, it would be the Mission Superior who finally decides its name. Likewise, the village which Datu Manpondo will establish on a pleasant stop near the Pulangi has now the name of “Valencia”. The Governor was already informed about this.

            The village of Valencia was formerly known as Baboglayan by the natives, and it is two leagues lower than Sevilla [now Mailag where there is a confluence], near the volcanic cone of Musuan.

            Datu Mansalayao’s village at Salagapon was now abandoned by the natives, though they began settling it before Fr. Heras and Barrado left for the Pulangi exploration. The Datu paid a bigger prize for abandoning Salagapon; the Lieutenant of the Tercio of Bugcaon put him to jail. However, he was set free to begin once more the formation of that village.

           

            Fr. Heras went on, in the Upper Pulangi, he believes two villages can be established additionally at the Tigua areas by the river’s bar. A Datu named Mandiato visited him twice in Linabo, and had expressed his willingness to be resettled and evangelized. In fact, he had already constructed a temporary shed for the priests to lodge. Tigua is near already the Davao areas; one could reach there through Salug River in a matter of five or six days, as said by Mandiato.

            Farther up the Tigua River, there is also the Bunawan River, where many Manobos lived; and not far from there the Humayan River flows and empties its waters into Agusan per report of the Kapitan of Malaybalay.

            Linabo is indeed located strategically; it serves as a linkage to other areas in the hinterlanss such as those of Tigua, Salug, Catalan, Bunawan, and the Davao areas. With the convento in Linabo nearing completion, a priest and a brother, no matter how prone could they be to sickness, the convento would be a decent place for them to live permanently. While maybe the other priest is sick, the other could go around the different villages or rancherias.

            Fr. Heras believes Linabo is a nice place for priests to settle, because the climate is good. The heat during the day is mild and it is likewise cool at night; and it rains less compared to other places. Despite, the convento is not too big, it would be however comfortable. Chickens, turkeys, sheeps, goats, and cattles, are abundant here including orchards.

            Lastly, he informed the Mission Superior that he needs statues and bells.

            In another letter dated 28 July 1890, to the Mission Superior, Fr. Heras said, “The day before yesterday I was in Balingasag to see things are. Everything is well-advance, only the fountain of the plaza by the sea remaining unfinished, since it had not been painted when the work was still new. Fr. Llord is there to supervise the ornamentation, as Your Reverence indicated.”[lxxx]

            There were five priests in Balingasag during the feast of St. James the Apostle.[lxxxi] One was Fr. Chorro,[lxxxii] who came from the Surigao Mission to attend the fiesta, and to take his break and recover from his illness, which for a long time has not left him since he was in Surigao. In Balingasag, he seemed to be fine and Fr. Heras will accompany him as well as Fr. Guardiet to El Salvador for the blessing of the new church that Fr. Ramon Pamies constructed.

            After the feast of St. Ignatius [July 31], Fr. Terricabras will go the mountains to live regularly in Linabo and Sumilao missions. The convento in Linabo is about to be finished, such would be for the comfort of the missionaries, who would go there.

            Fr. Heras’ felt deep regrets on the refusal of a Brother Carpenter, whom he requested from the Mission Superior to be assigned in Linabo for the construction work. The villages in the Pulangi Areas like Malaybalay, Bugcaon, as well as Linabo are really eager to build good churches. So, they had been asking for a Brother Carpenter, since he could not be able to supervise the construction.

            Linabo had planted 2,000 cacao shrubs, the proceeds of the harvest shall be used for procurement of galvanized iron sheets for the church’s roof; so much so that Bugcaon and Malaybalay desire also not to be left behind with the progress of the former.

            Likewise, he thanked the Mission Superior for the clothes and other things that were sent for the Manobos of Tigua, Valencia, and Salagapon.

[On 25 April 1889, Fr. Francisco de Paula Sanchez, S.J. in details informed the Rector of the Ateneo de Manila about the construction plans and designs of the Water System of Balingasag from Lingangao Spring to the Poblacion.

Likewise, in Fr. Heras’s opening paragraph as stated above in his letter dated 28 July 1889; gave us a clearer view of the progress of the construction. That such is nearing completion since only the fountain of the plaza by the sea lacks painting, and the ornamentation works had been done by Fr. Llord.]

Summary: Fr. Ramon Llord to the Mission Superior

Talisayan, 26 August 1890.

          Responding to the letter of the Mission Superior, Fr. Llord said that he was indeed glad his letter to him last month has been responded and such was about his trip to Balingasag and Tagoloan.

            This letter began that the new village of Palma de Sipaca [Balingoan] now consists of three cabecerias and several newly baptized lived there. However, it does not have a church, but it has to be built yet so with the convento, and the tribunal. In the meantime, they are rehabilitating the house of one of the cabezas to serve as the convento. He planned to visit the village and stay there for about two weeks to tow the projects, whose progress is really slow such as lack of materials, which has been the usual alibi. .

            On the other hand, the new village of Asturias in Gingoog moves on continuously though development is yet so low. One the factors hindering its development as they said, is attributed to the fearless datu named Manhahabagat. Several unbaptized Bukidnons living nearby oin fact feared him. Fr. Llord said,  “If this Datu leaves that place some day, or when God takes him away, I believe the ranch will improve and othe number of its inhabitants increase considerably, for the mountains and nearby valleys are people with Bukidnon who, though unbaptized, are not of a difficult disposition.”[lxxxiii]

            Moreover, another settlement has been newly formed at the right bar of the Odiongan River; and its inhabitants are mostly from the dissolved ranch of Banuk, and families from Camiguin and Bohol. They chose this place because it has a good mooring place, abundant in fish, good climate, fertile, and wide plains on both sides of the river and to the sea.

            On the other hand, if only the village of Consuelo [in Magsaysay] is not a way station or a stop over for travelers going to and fro Linugos, and had it not been of the plan to resettle Datu Mandablaon and Malangayon, their respective followers to Linugus, who now are presently living closer to Consuelo, it is practical to transfer or merge Consuelo with Odiongan to ease out the work overloads of missionaries attending a very wide area.

            With regards to the visita of Gingoog, if the Reverend Superior may recall; with the other priests - we discussed previously that it would be of greater advantage if the Gingoog Mission would be established permanently, even with one priest and a brother. Fr. Llord said, “I have not the least doubt that Your Reverence will not forget Gingoog, when you suggest to the Supreme Authority of these islands, the establishment of a new mission in that village, which has a greater future that Talisayan even, of which Gingoog is merely a visita.[lxxxiv]

           

Moreover, he told the Mission Superior that though the latter was already informed or had known by now the celebration in Balingasag’s inauguration of the water system, which Bro. Juan Costa successfully installed, bringing in potable water into the poblacion from Lingangao Spring, he however reported to him the event. He said, “the celebration was spectacular, priests and the entire Spanish community of Cagayan were present, and including the governor’s entire family.”[lxxxv] In fact, they rented a small launch from Cagayan for Balingasag; however the weather was bad, so instead of sailing they came overland on horses; and crossed several rivers. Despite, it was high tide; nevertheless, they did not mind the inconveniences brought forth by the inclement weather, but continued their journey by rouonding the treacherous passes of Punta Gorda only to fulfill their promise to attend the inauguration.

           

Attractive and beautifully adorned arches were placed on the streets of Balingasag, some of which, were dedicated to the Provincial Officials, another for the Society of Jesus, and a special arch was for Bro. Juan Costa, whose hardwork and genius successfully completed such useful project.

            The convento’s façade was covered with shields or logos and inscriptions of Spain, and of the Jesuits and Recollects. In one way or the other, the completed water system had shown the technological advancement of Misamis.

            Lastly, he requested the Mission Superior to allot two Normal School teacher graduates whom he knew would be coming, for Talisayan and Gingoog. If possible, another teacher will be for Kinoguitan, so at least the three civil towns in the missions will have each own teacher.

            Furthermore, he said, if the new group of priests shall have arrived from Europe, he wishes them good health so they may able to work much in the missions, to God’s greater glory.

Summary: Letter of Fr. Eusebio Barrado, S.J. to the Mission Superior, Linabo, dated 1 September 1890

          Since Fr. Heras left for Tagoloan, he said, “I have hardly moved, work on the convento, where we have five carpenters and four sawyers - has detained me.”

They had already finished the outside walls, but the windows are uninstalled yet, however they could live comfortably at least. When a Brother arrives, he would be occupied with the churches because villages like Malaybalay or Oroquieta are ready to build good churches. Linabo will likewise construct a new church; its materials have been readied and they wished to have zinc roofing.

            Linabo had planted 2,000 coffee plants at the backyard of the convento and another thousand more shall be planted. These plants in two years will bear fruit, and by the third year the harvest shall be in abundant. Hence, it would not be difficult for them should the roof of the church be those of zinc. It is good to have it also this way in order to attract the Manobos of Salug, because certainly they would come to investigate the reflection of the zinc roofs.

            Fr. Barrado shall leave for Sumilao on 10 September to see Fr. Terricabras, whom he had not seen for some time. That it would be impossible for him to set out for other villages, because he is too tied with the convento’s construction; nevertheless he managed to baptize 24 in Bugcaon and others from Oroquieta who came to Bugcaon for baptism.

            Likewise, he told the Mission Superior that he has not yet visited Alanib again, after returning from Manila nor had he visited the villages of Mansalayao at Salagapon and Mapondo’s ranch.

            Recently, he had sent his trusted emissaries to the ranch of Mambilin or Lanton, whose settlements are located above the Marurugao. In the past they informed him that they wanted to form a settlement. So, this time, in the tradition of the Manobos, he sent a handkerchief through the emissaries, unfortunately however Mambilin refused to receive the token. “The excuse he gave was that I do not know what kind of colored birds, a bad omen to them, came out, but a cover for the true reason, namely, he is beholden to the Sultan of Kudarangan.”

            Mambilin intentionally made a slip a word for the emissary to notate that he could not appear before or talk with the priest, because he was under someone’s obedience. The Sultan would be angry, if he comes to see Fr. Barrado; in fact, immediately he went to Kudarangan, and received instructions from the Sultan.

            He ended his letter with the usual line commending himself to the Holy Sacrifices and other prayers of the Mission Superior.

Summary: Letter of Fr. Ramon Pamies, S.J. to Fr. Juan Heras, S.J.

El Salvador, 23 September 1890:

          On the 22^nd of September 1890, Fr. Pamies had guests for dinner, the Governor and the Oficial de Fomento [today, Secretary of Public Works]. They are on their way to Manticao, for the Governor received a letter on the 21^st from the Deputy of the place that the Moros had entered its territorial seas. Manticao is a visita, second to the last before one reaches Cagayan. The Moros had killed 10 inhabitants; however, four of their men were also killed.   

The Governor only had a small force with him to check the Moros that accordingly numbered more than 300 armed with rifles. From scanty reports received by Fr. Pamies from people coming from Manticao, seventeen Visayans[lxxxvi] already died and as to how many were wounded, the results are yet unknown.

            The Moros if unopposed would be emboldened that they might overrun the whole coast. He requested Fr. Heras to supply them with rifles because the Visayans would surely ran for their lives and they would be helpless. In fact, when the Governor recruited for volunteers, all the men just fled.

           

According to reports coming in, on the 25^th, from Manticao; the whole village had been sacked by the Moros. Many were taken captives, but still the number is undetermined yet. The town has no means of defense; neither has it had rifles nor steel weapons to fight the enemies even defensively.

            Reports arriving on the 28^th said, 22 died and all were buried in Manticao, but some said, 30 had died, because some of them died in the midst of forest being wounded and attempting to escape from the skirmishes. Besides from the four Moros who first died during the initial engagement, it is said that many Moros died too – when they went up to the mountain after sustaining wounds. Nonetheless, the numbers of Moro deaths are still undetermined.

            The Governor returned to El Salvador in the evening of the 29^th of September. Fr. Pamies wanted to speak with him for his request of rifles, as the leaders of Alubijid had one the same previously. By 10:00 in the morning, they received some news that the Moros had entered the small visita of Tagsulib near Pictao. Ten soldiers from Cagayan were dispatched, but what can they do against so many Moros?

            Finally, Fr. Pamies said:

            “I have placed all my trust in St. Joseph. He must defend and protect us from these pagans and the disastrous results that will follow from their visit. Nothing happens in the world without God’s good pleasure, and if He, for our sins, wishes to punish us, His will be done.”

[Fr. Pamies had chronologically laid the events from the 23^rd of September until the 29^th, but he had dated his letter 23 September 1890. Probably, he was wrong for the date, nevertheless he had presented vividly the facts, as it happened.]

Summary: Letter of Fr. Juan Heras, S.J. to the Mission Superior

Tagoloan, 6 October 1890

[This letter contains information or data about Malanao Lake [Lake Lanao], which Fr. Heras obtained from runaway slaves.]

          The runaways composed of a father, his wife and three children are residing now in Jasaan. The father is a Tagalog, who during his youth was abducted and taken to the lake as slave. He married a young slave girl, a Tagalog also; and after staying there for more than twenty-years managed finally to escape in 1874, when their eldest child was only 10 years old.

           

The father was able to hike around Lake Lanao his captivitity or enslavement, and his second son had rounded the northeastern half until Ganasi, too.

           

Their testimonies after the interviews disclosed the following facts:

a)      From North to South, or from the mouth of Agus River [debouching near Iligan up to Ganasi with point of departure at Lalabuwan in Illana Bay] by direct boat with favorably winds and oars, it will take 24 hours. The width of the lake from East to West is half of its entire length.

b)      Wide arcs are formed at many points; at the shore of Lugud and Tugawa, boats cannot moor since it is steep; and the lake has four small islands.

c)      There is a good trail around the lake, but near Taraka, where there are rice fields or basakan, the trail is broken. The Sultan lives in Taraka, the capital. The places which are deemed as towns are not real towns, but clusters of jurisdiction of the datus. Village houses are on both sides of the unbroken street and continuous along the entire circumference of the lake.

d)     Many families live in the same house, so there are lots of people. The Unayan, Bandaya, Ganasi and Marantao are regarded as more valiants, among the rests.

e)      The trail to Lalabuwan [in Illana Bay] starts at Ganasi, there are no steep rises or deep ravines, nor it traverses wide rivers, hence Lalabuwan could be reached in one day.

f)       Limudigan, the Sultan of Poalas, is the richest one around the lake. He has a ranch halfway down the road.

g)      Numerous cannons are kept in Ganasi, but Marawi and Marantao have the most rifles, but it is hard to determine its number.

h)      Along the right shore of the lake from Marawi to Ganasi, it takes three days to travel, while on the opposite side four days. Hence, it takes seven long days to travel around the lake. Marawi is located close to the lake on the Agus River.

          Fr. Heras said, “How exact these data are, there is no way of proving. The respondents are certainly sure of their answers.”

Summary: Letter of Fr. Eusebio Barrado to the Mission Superior

Linabo, 16 October 1890:

[The events as described in the letter started on 18 October 1890. Supposedly such letter would have been not dated on 16 October 1890. It should have been written any date after October 18, 1890. But the author and translator told us, it is the date from the letter itself. So be it.]

The Moro Threat:

            After the Moro raids in Manticao in September 1890, Fr. Barrado who was at Tagoloan returned for Linabo. Fr. Heras warned him to be alert of a surprise attack, citing the recent incidents in Manticao - killings and kidnapping [inhabitants taken as captives] such was probably an excessive prudence and precaution given to him by the Local Superior. However, taking the homeward journey to Linabo was no problem with Fr. Barrado, since he had nothing to fear – the Moros are indeed far away from his mission area, they live in Lanao; and of course, nothing happened during the past few days in Linabo.  

On 18 October, Saturday, Fr. Barrado went to Bugcaon on the suggestion of Fr. Terricabras who had gone to Sumilao. But on the next day – Sunday, the Sergeant of the cuadrilleros of Sevilla came and informed him that the Moros were heading to them to destroy the villages. Although, the news seemed unbelievable, precautions were however taken for he disliked the incidents in Manticao to happen to them, or in any of the Christian village of Upper Pulangi. The Sergeant and his two men were instructed by the priest to proceed to Bugcaon, and scout for news and to return with reliable information.

            After the mass, he called the Kapitan to assemble all the inhabitants and it was easy to do, because it was a holy day of obligation, a Sunday.

            Fr. Barrado sent 20 men to Sevilla for any eventuality just in case. The Kapitan of Oroquieta or Malaybalay was instructed, too, to ready all the people to respond for any call.

            By 2:00 in the afternoon on the same day – Sunday, the scouts whom he sent, have not returned yet and he received some just in reports, which he thought were only a hoax. However, the native agungs sounded weirdly; it was his first time to hear such kind of beatings; and it sounded not the usual way, thereby signaling something strange. Indeed, one of the scouts arrived and reported that the Moros were some distance away; and as soon they saw him reined his horse, they shot him. There was about more than 200 men.

           

The agungs summoned the people to assemble; Fr. Barrado sent an urgent message to Oroquieta [Malaybalay] to send armed men right away to Linabo, while the people of Bugcaon were all scared and armed themselves with lances, kampilans and shields, and metal sheets or sacks filled with cotton were used as armors to protect their bodies. An order was given; all able men in the village should march to Sevilla, which is the forefront to all the villages. The Sergeant of the Tercio Civil carried out such order sternly. There were five Tercios Civil, so Fr. Barrado stationed two of them to guard the village, while the other three together with the rest of the native inahabitants started their march.

            Not losing much time, Fr. Barrado mounted his horse and galloped towards Linabo to assemble the people, while the contingents from Oroquieta were arriving. Since Datu Mansinanao has followers, he ordered him to set out, but it seemed that there were not enough Moros for him. His all mouthing was too terrible, as if he had no fear, but it turned otherwise as we see later.

             Two hours had passed, but a few men gathered in front of the convento of Linabo to respond the mobilization. There were only 15 men so far; however the priest ordered them to go immediately to unite with the men at Bugcaon. They started their march at 8:00 in the evening, though some were reluctant; however they started the road afterwards with less eagerness. At midnight, the well-armed contingents from Oroquieta arrived; the march to Bugcaon started with 20 men with rifles forming the advance column and another 20 men composed the rear guards, with the rests of the less armed volunteers at the middle of the column. But before they started, ammunition was distributed and cup of wine served to everyone to invigorate them from the early evening colds. Fr. Barrado will join them later in the morning, they knew.

            The Lieutenant of the Tercio, Mr. Portas was unavailable, as well as the rest of the Tercios, so no one was left responsible to take command; and surely some volunteers would desert the column and disappear into hiding. They would be heading to war and not for an excursion; the presence of four soldiers and a native sergeant from Bugcaon certainly could not keep discipline among this assembled overnight army.

Early at 4:00 o’clock the following morning, Fr. Barrado celebrated the mass and began summoning people to come because few only left the previous evening for Bugcaon. He observed it took much time to assemble the people, as if they do not have the spirits to fight; and their reluctance was because Amayantir has been leading the Moros. Their reluctance was not for the fact that they feared him, but they doubted it would end up to negotiation – bichara. It seems that the matter was less important to them as they knew Amayantir well. On the other hand, they wondered why Amayantir come with a force of 300 Moros if indeed his intention is good.

From rumors among the men in assembly, Fr. Barrado knew that the men whom he sent to Sevilla last night had already come back. Whether the rumor was true or not, it had alarmed him much. Could it be that the Moros had bribed the natives, or what if Amayantir had deceived them by telling that he is not up against them, but only for the priest and the Lieutenant of the Tercios? Necessarily an analytical explanation must be done by Fr. Barrado to persuade the men not to take things for granted and for them to act against the Moros. He explained their strategies and successfully persuaded them; they marched to Bugcaon, despite not everybody joined in.

            With the grace of good Heavens, the rumor was rather untrue; Fr. Barrado had seen all the men from Oroquieta who marched last night for Bugcaon. Immediately assembling all the available men in the village, a group of 60 men set out for Sevilla to unite with the forces that were already there. However, before reaching Sevilla and passing the Malupali River, they halted and sensing the place as the most strategic defense line, Fr. Barrado decided to fortify it. The men from Sevilla were called to reinforce the Malupali forces; nevertheless, a few only came inasmuch as they did not want also to abandon their own village.

            The Malupali confluence was turned into a battle zone; the opposite side of the river bank was cleared of dense vegetation, strong palisade and obstacles were placed to obstruct easy passage across the river; and the troops’ make-shift shelters of bamboo were constructed nearby. While everyone was busy for battle preparations, new groups arrived continuously. Ammunitions were given to those who had rifles; 15 Tercio Civil had augmented the force of riflemen, but mostly the volunteers were armed with lances, kampilans, arrows and all crude arms of war. It was a primitive army equipped with few rifles.

In the afternoon, three sheeps were slaughtered and a sack of rice was cooked for the weary men.

            While the men in Malupali rested after a whole days’s work, Fr. Barrado went to reconnoiter the nearby villages starting at 4:00 in the afternoon, contacting the kapitanes and principales, and gave them detailed instructions on defense and how to mount surprise attack against their adversaries when they come at their villages. The villagers assured him to do what have been expected of them; nevertheless, he doubted if they could carry on because no one could lead them, except themselves. Unknown to them, approximately three or four hours away from Malupali’s defenses, the Moros were camped at Sinalayan situated in Datu Mapondo’s place.

The fiscal[lxxxvii] of Bugcaon upon knowing the priest was in the village [Linabo], went to the convento. The latter was quite worried of the information he received that the men in the front would leave their posts, thus allowing the enemies to come unopposed. Since Fr. Barrado had thought of it, too, despite of fatigue and lack of sleep, he rode again his horse and returned to Bugcaon, where he met on the road Kapitan Santiago Buntao of Oroquieta with group of men. Fr. Barrado’s apprehension was indeed true; on the road to Bugcaon at midnight, they met a group of men abandoning their positions at the defenses; and he ordered them to go back to their posts.

            Moreover, Amayantir had initiated negotiations with the defenders, as Fr. Barrado expected. However, his men had not believed every word Amayantir told them through his emissary. The defenders were ready to cross lances with them, if they daringly come.

            At early dawn of Wednesday, the troops pulled in and counted off, their numbers accounted to 250 men. It was still an unholy and far more than that, a chilly hour, so wine was served. Out maybe of boredom for long waiting and further aggravated by fatigue, everyone in the ranks wanted already a fight to begin. They have waited for their enemies this long to come and if they do not come, they would hunt them to engage and end up everything. Their morale was high, Fr. Barrado took the opportunity to booster their spirits otherwise it may turn passive. He said, “If in the afternoon the Moros would not appear, we ourselves would go ahead and seek them out. I believed we had enough forces to teach them a lesson.”[lxxxviii]

            A pair of reconnaissance party was sent at 1:00 in the morning, however they have not returned yet, everyone was giving up hope about the safety of the scouts, and probably the Moros had taken them prisoners. Groups of fifteen men were formed with an assigned leader on each group. At 2:00 in the afternoon, after waiting lengthily for the reconnaissance to arrive [who were already at Sevilla], the force at Malupali began their march. Every contingent was eager to engage with the enemies, no one from Bugcaon or Oroquieta turned back, except that of Linabo where many pulled back under the command of Datu Mansinanao. He deserted so with his men and returned to their houses. Certainly, Datu Mansinanao was afraid, his bravery after all was true only in his big mouthing and when the moment of truth comes, he felt fear and left.

            The reconnaissance reached the spot where the Moros had camped the previous night, but they had left already and the direction to which they headed was intractable when they arrived. What they found instead, were traces of 23 bonfires which were still burning; and the information was unfortunately delayed to reach Fr. Barrado because the scouts headed to Sevilla first, while the army at Malupali began their march. Deliberately, their horses were left at Manual so no one would try to withdraw during the battle on horses, such as on a case where they seemingly are going to lose the battle.  

            Ending their march and retiring in Sevilla, there they saw the scouts. As expected, Mapondo arrived at Sevilla when night began to fall, informing them that the Moros had disappeared and, of course, he did not know their whereabouts. However, he was certain they had not returned to their homelands, so they have to be on alert against surprise attack.

            In the morning, Fr. Barrodo had seen Amayantir and because there was nothing to talk about, he cut short the Moro in the middle of his talk.  

           

            Across the Pulangi, two scouts were sent to reconnoiter to where the Moros were possibly heading; and two more scouts took the opposite direction, while the militia resumed their march; and took extra precautions from sudden enemy attacks, which they pre-empted to happen along the trails leading to Bugcaon or Linabo. So, some men were instructed to return to those mentioned villages; and not finding the Moro invaders, the militia return to Linabo at 8:00 in the evening, but the currents of the Malupali was strong. Not taking any risk, they spent the night nearby and forded the river early the following morning; the water had receded. They arrived in Linabo at 8:00 in the morning.

            What followed next, Fr. Barrado had a calf butchered for his weary men. Had their short campaign led them to where the Moros were encamped, battle would have ensued and certainly such would have been a bloody one, for the natives or everyone was ready to cross lances with their enemies. Fortunately, there was no engagement; the Moros had withdrawn to their homelands. The natives had at least shown that they were ready to sacrifice their lives for the protection of their lands, familities and the new faith they had professed or would soon embrace considering that many of those, who joined the campaign were unbaptized or uncoverted pagans yet.

            Fr. Barrado suggested the following points to the Mission Superior to be presented to the Governor General, necessarily:

a)      That the missions in the Pulangi Areas is of great importance, new Christian population has increased day by day and since trade or commerce developed wherein even some coastal villages earned their livelihood in this area, and because of open road, the Moros would ultimately threaten the Second District from its rear.

b)      That it is necessary to post a force of 30 Tercio Civil in a strong defensive position to deter Moros from coming, thereby protecting the unsettled Bukidnons.

c)      That the soldiers at the outpost shall be given carabaos or work animals, which shall be utilized in the farms by them. The extensive plains can be converted into ricefields, thus soldiers can be self-sufficient in sustenance and therefore unnecessary anymore to relay for provisions from the coast.

d)     That the outpost shall be at the new settlement of Sevilla and not in Bugcaon. Sevilla is an entrance to all the villages of the valley.

            To support his views, a petition signed by the kapitanes of the villages was enclosed for the consideration of the Governor General.

Fr. Barrado remained in Linabo and stayed for half day, to rejuvenate from the tiresome campaign.