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Chapter XXXVII
The beginning of the conversion of these Indians of Nueva Segovia

These Indians were in this wretched state when the six new religious came to this province. They were received by father Fray Diego de Soria and his associate with great joy; and the two fathers gave many thanks to the Lord for remembering these souls and sending preachers to them. Father Fray Diego immediately said that he had very much at heart the gathering into the church of these tribes, whom up to that time he had not tried to convert, on account of the order to return if no religious came from España that year. He had felt that it would be a bad plan to baptize any while he was in this doubt, because of the danger of leaving the newly baptized without any teacher in the midst of so many heathen; for it was morally certain that they would go back to their diabolical worship if they were left alone. They would have been compelled to do so, not only by force, which the heathen about them would have been sure to apply in a matter of this kind; but by their own weakness, being new-born in the faith, and their scant possession not only of spiritual but even of natural energy, having been depraved by so many and so evil customs, in which they had been born and had spent all their lives. But now that there were religious to sustain, strengthen, and maintain in the faith those who might be converted, father Fray Diego was greatly encouraged, and immediately began to lay out the plan to be followed in this spiritual conquest. The first thing determined upon for this purpose was that all should commend themselves with all their hearts to the Lord, to whom all this work belonged. Hence, the religious who had arrived on the first of August, 1595, were gathered in the convent of the city up to the middle of September, spending all this time by day and night in constant prayer, begging the Lord to direct all their actions as should be most suitable for a work so peculiarly His own as was the conversion of these Indians. To this end they prayed Him first of all that He would convert them themselves, by giving them purity of life, and a knowledge of this language which they had never heard, and which they had no masters to teach them; and finally that he would give them patience, courage, and virtue to live and dwell in the midst of this barbarous and bloodthirsty race, with no other defense than the divine aid. So barbarous and bloodthirsty were they that, as has been said, the Spaniards dared not go out of their city unless they were well armed and went in numbers; while the friars were obliged to go, as indeed they did go, into the Indian villages unarmed and alone, except for the divine companionship. The devil, the captain of the enemy’s troops, was not heedless, when he saw that war had been declared against him; and the Spanish sentinels that made their rounds about the city at night saw a mastiff of extraordinary size going round and round the church and the convent. Since there was no such mastiff in the house of any of the Spaniards, much less among the Indians, and as they saw no such animal either before or afterwards, they could not doubt who it was. It was a very particular favor of the Lord to show the devil in visible form, that the religious might strengthen their prayers and turn with greater urgency to Him who surely favored them, for they now had in view their enemy, who desired to swallow them whole. They also perceived that he was very active among his Indians; for the religious frequently heard them (sometimes by day but ordinarily by night) in the villages about the city, named Daludu and Tocolana, and in the houses in the fields in that vicinity, making a great noise with their voices and their gasas – which are their bells, though they are not formed like our bells. Father Fray Diego de Soria said to the other religious, with a tone of certainty: “Fathers, this noise that we hear is the Indians making sacrifices to the demons; for, induced by their diabolical industry, they are now offering special services to the devil, and are striving to appease him by feasts, that he may keep and preserve them in their ancient rites and customs. Pray then, reverend fathers, to the Lord for His grace, that He may expel from the land the Prince of Darkness, who holds it under his tyranny. Prepare yourselves, for we are soon to come into conflict with him. Within a few days you will be scattered among the villages of these heathen, and will be exposed to great dangers. You will find that you will have to do with him, for he it is who is the strong army guarding this his dwelling-place. Therefore he will strive to defend it, and to attack those who seek him, and who are endeavoring to drive him forth from it. But be of good courage, for we have on our side Him who conquered the devil, and who every day causes His followers to conquer him.” This was not spoken to deaf persons, but to those who knew very well the truth of what was said. Though they felt confident that they would conquer with the divine aid, they made themselves ready, with prayer and fasting and suffering, for the dangers and hardships without which there is never conflict, and much less victory. While this was taking place in the city, father Fray Diego strove to have churches erected in Pata, Abulug, and Camalaniugan⁵⁴– as was easily done, because the churches were very small and poor. Then father Fray Diego held a council of the religious and said to them: “It would be well to cast lots, to see to which of each of these four villages your Reverences are to go.” They answered: “There is no reason for depending on uncertain lots, for he is always sure of a happy lot who is under the rule of obedience. Dispose of us, your Reverence, as seems best to you; for without any reply we will each of us go very contentedly wherever the direction of our superior bids us go.” Father Fray Diego was pleased to hear so wise a response, and one so proper from vowed religious; and named father Fray Miguel de San Jacintho⁵⁵ and father Fray Gaspar Zarfate to the church of St. Mary Magdalene in Pata; and father Fray Ambrosio de la Madre de Dios to Abulug, with brother Fray Domingo de San Blas as his companion, directing them to build or to finish the church in honor of St. Thomas Aquinas, doctor of the church. Father Fray Antonio de Soria, with another brother, went to Camalaniugan. In the city remained father Fray Diego de Soria and father Fray Thomas Castellar, who had picked up a little of the language. In addition to this, father Fray Diego went out to visit all the villages, to the great spiritual and temporal profit of the Indians.

The first church of the Indians erected in this province was in the village of Pata. There was a chief in it, named Yringan, who was devoted to the Spaniards and who attached himself to the religious, being on very intimate terms with them. He was accordingly very glad to receive them in his village, which they reached on the day of the Holy Cross in September. They were overjoyed to find a cross set up in it, three braças and a half in height. When they asked the Indians how they got it, they answered that before the religious came to this province a contagious disease attacked the Indians, of which many died. It happened that at that time there was in this village a Spaniard, Juan Fernandez de Najara, a peaceful man, much beloved by the Indians. Many of them went to him to ask for a remedy for their sick. He, pitying their need, answered them, “Friends, I cannot cure you. It is God who can cure these ills. Let us trust in Him and in His only Son, who was made man and died on a cross. Let us believe that by His sign he will heal you. For this is a thing that we Christians reverence and esteem highly; and it may be that for this devotion God will pity you. Bring two pieces of wood and let us make it.” He made the cross and the Indians put it up. Najara and his companions fell on their knees and celebrated the setting up of the cross by shooting off their arquebuses with the utmost devotion and reverence. The Indians, imitating them, reverenced it in their own manner. The result was miraculous, for this contagious disease immediately began so plainly to abate that the Indians could not fail to see this result, barbarians though they were. One of them, the one who received the fathers, made a small cross and fastened it to his bed, that it might protect him from this sickness, and in this way he attained his desire. When the religious entered this and the other villages of the Indians, they had absolutely no knowledge of the language; and there was in all the villages not a single person who desired to receive the faith, since it had never been preached to them. They had never heard a thing of it in all their lives; on the contrary, the devil had kept them prejudiced against it – by the threats which he uttered, and by telling them that their ancestors would return, and would be greatly grieved to find them under a different law from that which they had followed. Moreover, the works which they saw done by the Christian Spaniards whom they knew there were not such as to cause them to be converted, or to make them esteem the Christian way of living. At that time they knew no religious, though they had heard of them, but very confusedly and uncertainly, by reports brought from Pangasinan. Accordingly they felt distrustful of religious, and believed that they followed the customs of the soldiers, because they belonged to the nation of the latter. At first, therefore, they put no confidence in them and could not understand what their purposes were in coming to live in the Indian villages. They feared that the religious would be like the other Christians whom they had seen, who came to try to get away from them their gold and everything that they prized. Being suspicious of this, some of the villages refused to admit them, for instance, that of Masi. But in the village of Pata they were kindly received, and built their poor church and tiny dwelling-place, made of nothing but cane and nipa or straw, and of very slender stakes. Even for this they had to pay the Indians much more than the materials were worth, as also for the labor of those who built it. However, the fathers thought nothing of the expense, but it seemed to them very good; and to this very day they praise that house, and regard it as very well built. As the religious did not understand the language, and did not even have any translators or interpreters [naguatatos] by whom they might communicate with the Indians, and explain the law of God which they came to preach to them, they labored much with very small results. The Indians, who were greatly displeased to see them in their villages, gave them nothing to eat; and the need and hunger which they suffered were very great. Although they suffered joyfully for love of God, still these things had their natural effect on their bodies; and father Fray Miguel de San Jacintho was afflicted by a severe pain in the stomach, and his companion by giddiness of the head. Both of these maladies were due to their lack of food, for as soon as they had anything to eat they recovered. But it was not often that they had sufficient food, sustaining themselves generally with nothing but herbs, and those purgative ones, which rather diminished their strength than afforded them sustenance. At meal-time one of them read a chapter from holy Scripture, and when this was finished they began upon their short meal. The one who completed his meal first read another chapter of the scripture, and then they gave thanks to God, having satisfied their souls rather than their stomachs. [On one St. Dominic’s day the religious found themselves with nothing to eat but rice boiled in water (which takes the place of bread in this country); and just at meal-time an Indian came in and gave them a very good fish of the kind called bobo. This is the best kind of fish known in this country, and this was the best fish of the sort that the fathers had ever eaten. It was caught in a river where it had never before been seen, and at a time of year when this fish is not generally found, even in the rivers which it enters to spawn. The fathers accordingly accepted this as a miracle, granted them that they might duly celebrate the day of the founder of their order. Soon after, the fathers found the man who had given them the fish, given over for dead, but still living. By their care he was cured, and afterwards was baptized. The fathers to whom this happened were father Fray Ambrosio de la Madre de Dios and Fray Domingo de San Blas. This was in August, and, as the fathers had entered upon their work in September in the preceding year, their sufferings had lasted almost a year. At this time it happened that an Augustinian friar came to the village of Pata, and, beholding the sufferings of these religious, was greatly shocked, and rebuked the Indian chiefs for the treatment that they had offered to the friars. The religious had been unwilling to ask the Indians even for a little fish, although there were a great many in the river that flowed by the village. The words of the Augustinian had some effect, and the Indians brought them some fish, though not very much. The custom of father Fray Luis de Granada was to read a little after grace had been said, and then to discuss the reading and to talk over what they had learned of the language of the Indians. They then took a brief rest and afterwards conferred upon some point in theology, finally returning to the language, for they thought more of discovering a new word than of finding a rich pearl. In course of time the Lord was pleased to reward their diligence by giving them the use of the language, so that they could understand the Indians and instruct them in the law of God. They translated the Christian doctrine into their language, and had the children recite it. They succeeded in obtaining many of the children for baptism. The devil’s oracles ceased in this village of Pata, where they had been delivered to a sorceress named Fulangan.] At this time there was in the village near this one, called Cabacungan, a famous Indian anitera, or priestess, with whom the devil frequently spoke, and by whose mouth in those days he uttered most dreadful things. By her means the enemy caused a great repugnance to the faith among the people there. The religious endeavored to frighten her, and several times threatened her that if she did not cease they would have her punished in the Spanish city, or would send her to Manila; but she, egged on by him who inspired her, pretended that she did not understand, and continued in her wickedness. The religious, as a last resort, thought it best to send an Indian chief who had become a good Christian to talk with her. His name was Don Francisco Yringan. They hoped that he would be able to bring her over, or at least to prevent her from perverting the people. If they failed in this, they determined to bring her to justice. Yringan did not dare to carry this message to this she-devil without stronger weapons than hers, and asked the fathers for a cross. The religious, who had nothing better at hand, painted one on a cloth that Yringan had tied on his head, and used nothing but pen and ink. This was so easy that he made or painted not one only, but several. This one thing terrified the devil so greatly that, without daring to stand before the Indian armed with crosses, he caught up his priestess, and she disappeared. Neither he nor she ever appeared again, nor was it ever known where he took her or what he did with her. As a result of this miracle and many others with which the Lord gave credit to His gospel, the Indians began to feel respect for the law that the religious preached to them. The latter were much encouraged when they saw that the Lord favored them; and father Fray Diego de Soria determined to undertake a very difficult and dangerous enterprise, which, if successful, would greatly aid in this conversion. It happened that the lord of this village of Pata, of Masi, and of others, named Siriban, a very noble and valiant Indian, had at this time withdrawn to the mountains, fleeing from the alcalde-mayor, before whom some of his rivals had brought against him charges that he had many wives. In fact, he had no more than two – one of them his equal in rank; and the other of lower rank but more beloved, because he had a daughter by her whom he tenderly loved, as the child deserved. The alcalde-mayor had these two women arrested; and he ordered them to be flogged, though one of them was pregnant. Partly from resentment for this, and partly for fear that the alcalde-mayor would capture him (as he meant to), Siriban withdrew to the mountains, attended by a heavily-armed guard. His purpose was not to make war against the Spaniards, for he never undertook anything of that kind, but merely to defend himself if they tried to capture him, as his enemies desired. However, he always kept his person safe, being an Indian of great courage and much ingenuity; a man of noble birth, good motives, and a kind disposition. He was accordingly much beloved by his subjects, who accompanied and guarded him with great fidelity. All this had happened before the religious came to the province, for if father Fray Diego had been in it the alcalde-mayor would not have done what he did. Father Fray Diego saw that if he could convert this Indian many more would be sure to follow him to the church, and determined to attempt his conversion. For this purpose he prepared himself with many prayers and masses, and the tears of himself and the other religious, in return for which the Lord caused the Indians to appoint a place where father Fray Diego might come and speak with him. Father Fray Diego gave him the assurance that no other Spaniard would come there, and that there would be no Indians in ambush and no trickery. They conversed with each other, and father Fray Diego was able to give Siriban such assurances that he came down with his following to the village of Pata, put himself like a lamb in the hands of father Fray Diego, and began like a child to learn the Christian prayers and doctrine, desiring to receive the law which the religious taught. He was occupied in this up to the end of Lent; and at Easter was baptized in the city of the Spaniards with seven other chiefs. These were the first adult Christians of this province of Nueva Segovia. Don Diego, as Siriban was named, had as his godfathers the alcalde-mayor and some other leading Spaniards. This was a day of great joy for the villages; and Don Diego Siriban and his associates became very friendly to the Spaniards. Don Diego was very grateful and was a great aid to Christianity; he attracted many to the faith, not only by his example, but by his words. Many adults now began to be baptized; but the greatest and most certain harvest was that of the children, because the Lord at this time sent a great plague of epidemic smallpox throughout the province. It was so malignant that it did not leave a child alive; and that the children might have eternal life the Lord enabled the religious to baptize them throughout the time of the epidemic. The result was a great harvest of souls for heaven, sent from a land which always before had supplied a harvest for hell. The new preachers of the gospel kept constantly baptizing children; and, as this activity was so sure and certain in its results, they took great delight in it. They already forgot and despised all the hardships which they had suffered in their long voyages, their dangerous infirmities, and their exhausting journeys, being pleased with the taste of fruits which were so plentiful, which came so early, and which were so agreeable to God. God also showed himself to be pleased with the good services of the religious, in receiving from their hands such abundance and such gracious first-fruits. The religious also promised themselves marvelous results from their labor, which had commenced so wonderfully. Not only here, but in all the churches which have been established, the ministers of this province have observed that the first bodies which have been interred in them have been those of baptized infants, in order that possession of them may be taken first by the bodies of those who, as we certainly know, have gone to glorify and to people heaven. [The Lord also showed himself very kind to the adults at times. On one occasion, in response to the prayers of an Indian Christian He protected his fields from a plague of locusts, which devastated the fields of all his Indian neighbors.]

After the church of Pata had been founded, it was planned to erect another as large in Abulug, a more populous town, the people of which were very proud and esteemed themselves highly. The Indians came to help in building it, not because of the payment they received – for as they very soon showed, they would have given much more to keep the religious out of their village, for the devil kept prejudiced against the fathers – but because they were afraid of the alcalde-mayor, who ordered them to do this. Even while they were at work on it, they held a council in which they agreed to do what they could to interfere with it and to drive away the religious. The chiefs made up a plan that some of them should go to the city of Manila, and there bring it about that the religious should be compelled to leave their village, and to give them over to their barbarous and heathen manner of living. The charge of this matter was put in the hands of two chiefs, who were uncle and nephew, one being named Cafugao and the other Tuliau. They got ready a vessel, and gave their ambassadors a great quantity of gold to carry out their object; and the latter actually set sail, in order to bring this about. The storms and dangers of the sea which they suffered on this voyage were many; because the sea of these coasts is very violent and stormy. However, making their way against the wind, they reached Bigan, the principal town of the province of Ylocos. Here they talked with the chiefs there, telling their intentions and designs, and the purpose which took them to Manila. The people of Ylocos told them that they were making a mistake, and that, now they had Spaniards in their land, to oppose having priests there was to strive in vain. But Cafugao, who held the highest rank among them all, was so obstinate that he urged his nephew Tuliau to prosecute their journey to Manila, because they could reach it by six days’ sailing. They set sail, and though the weather was good and the sea was quiet, they could not manage to get a step in advance, and accomplished nothing but to advance and then come back again. In this way they spent many days even in reaching a port called Purau, which was little more than a day’s voyage distant. This was the more marvelous because they plainly saw other vessels making their way to the same place to which they wished to go. All the rest passed them by, while they only remained in that place without being able to advance as the others did. They did not know to what they might attribute this, when they saw that for all the others that were making the same voyage the wind was fair, while for them it was contrary. At last, forced by necessity, they were obliged to return to Bigan, where the chiefs of the town again tried to persuade them to receive the religious. To influence them the more, they said: “Look, and see that the religious whom you have are not going to do you any harm. On the contrary, they will do you much good by helping to protect you from the Spaniards. The people of Pangasinan, our neighbors, are very well pleased with them; for they eat no chickens, but only a little fish, and if that is not given to them they get along with herbs. They do not travel on the backs of men, or of Indians, but on their own feet. If there is no one to carry their bed for them, they carry it on their own shoulders. They do not seek for gold, they do not ask for silver; on the contrary, they give of what they have to their Indians, they maintain the poor, and they cure the sick.” Influenced by these words, and disgusted and wearied by the unfavorable weather which they experienced, they determined to return to their village, after having spent four months on a journey which was usually performed in a week, and after having been many times in danger of being wrecked and drowned. By this may be seen the rebelliousness of their hearts, and the mercy of the Lord, who carried them from one place to the other, and, placing before their eyes the death that they deserved, hindered the evil purpose upon which they had entered, and drew them to His holy law. They did not understand it then, but came to see it afterward; and to this day they tell the story with great wonder, as of a manifestly miraculous and marvelous event. When they reached their own village, they had become changed and gentle, beyond all the hope that the fathers had of them. They began with all their hearts to learn how to pray, to hear the catechism, and to frequent the church; and, urging the others to do the same, they accepted baptism. They and the rest in that house became very good Christians, and were the support of Christianity in that region. They gave alms freely, and were devoted to the divine worship. God has given them His blessing; and that household is the best ordered and most highly esteemed among all the Indians in that province. In the meantime, the chiefs of this village and their neighbors were waiting for news from Manila that the negotiations of those who had sailed there had succeeded in causing the dismissal of the religious. While waiting, they tricked and deceived them by sending half a dozen boys to listen to the prayers, having agreed among themselves that none of the grown people should enter the church or the fathers’ dwelling-place, or should have any dealings with them, or go to see them. This plan displeased the boys, and one of them, a son of the most prominent chief, said: “So the grown people are pleased and satisfied to send me to endure this praying, and to stay in the church; but they ought not to do so.” Thus every day he quarreled with them, and they with him. He began to cry and whimper, and threatened them that he would run away if they made him go to church. This was the state of perversity in which they then were; but when the voyagers came and told them what had happened, their minds were all changed, and they began to think well of the law which was preached to them. Thus they set about becoming Christians, and good Christians, being much aided by the virtue of the religious – which was so great that, though they were heathen and barbarous, they recognized and respected it. It happened at this time that there came to this village on business some Indians who had already been converted to Christianity, natives of the province of Ylocos, which, as has been said, is next to that of Nueva Segovia. One of them fell sick, and was left without shelter or food. No one took pity upon him, because those in the village were all still heathen and pitiless, as was he whom they adored as God. Father Fray Ambrosio de la Madre de Dios went to the sick man, and, pitying him, took him to the convent, entrusting him to brother Fray Domingo de San Blas, his associate, a very devout friar. He directed him to provide the sick man with what he needed as well as he could, though this was but poorly. The brother did this with great delight, for his whole mind was set upon serving God and his neighbor. At last the sick man was about to die; and the fathers summoned the chief of the village – who was a heathen, like all the rest of them – that he might see how they attended upon the dying person, and might thus be edified and come to feel kindly toward the faith. [While the chief was there the father cast holy water upon the dying man, whom he took for dead. The sick man revived, and the result of this occurrence was to make the hearts of the chief and of the other inhabitants of the village very well disposed to the fathers and to their teaching, because they saw them act so disinterestedly and so charitably toward a stranger, from whom they could expect no reward. The recovery of the sick person when the holy water was sprinkled upon him caused the Indians to believe in the virtue of this water, and hence to be willing to be baptized. An Indian woman who seemed to be mortally wounded also recovered after being baptized; and the Indians believed that this healing was much aided by the great virtue of the missionary, father Fray Ambrosio de la Madre de Dios.

The first church was built as poorly as might have been expected of religious who came into the country as Christ our Lord in His gospel directed His apostles to go, without money, or bag, or treasure. In the course of time, when necessity required the building of larger churches, because the town was large and the population had almost all become Christian, they were all of wood and unfortunately burned. The religious afterward undertook to build one of brick or stone; and for this purpose they built a kiln in which to burn lime. When it was already full of stone and of the wood necessary to make a fire, there was a religious standing at the top of the arch over it, and there were some men and women at work on the side. The arch suddenly fell in, and all the stone was carried inward. One woman was buried in the stone, to twice her own height. The religious offered prayers for her to the Virgin; and when they uncovered her, which they did as quickly as possible, she came out, of her own accord, quite uninjured.]

When the first church in this village had been finished, the religious, seeing the manifest favor of the Lord in everything that had happened, undertook to build another in Camalaniugan, a village about a legua from the city. The Indians there are among the most intelligent in those provinces. They were very friendly with the Spaniards, and gave them great help in pacifying the whole country, by their great fidelity and continued assistance in the wars which took place. No falsehood or double-dealing was ever discovered in them; and they have always preserved this affection for the Spaniards, serving them much – as they were able to do, because of their proximity to the city. The chief and lord of this village was so rich that, if we are to believe his vassals, or even some of the old soldiers who were there at that time, he weighed the gold that he had with a steelyard, as iron is commonly weighed. Afterward, however, he suffered from the vicissitudes of fortune, and lost the greater part of his property. To this village father Fray Antonio de Soria went, with a brother of the order, to establish and erect a church. Though they were received without opposition, the Indians showed so little pleasure at having them in their village that no one visited them or spoke to them, except to ask when they were going to depart. Their answer was, that they would go as soon as the river ran dry. Now this river is so large that, because of its resemblance, the Spaniards called it Tajo [i. e., “Tagus”]. At this answer the Indians gave up putting that question, but they did not give up their wonder at seeing the religious among them, making a thousand guesses about the plans and purposes that the religious might have in maintaining a house and dwelling in their village. The women, though out of curiosity they tried to look at the religious, did so by stealth, glancing over their shoulders. If a religious happened to turn his head, they ran away like so many fallow-deer. If one suddenly came upon them when they were carrying water (which they drew from the river), they put it on the ground in order that they might better run away from him and from being seen by him. This was the way in which the religious were generally received in that and the other villages. However, as the story of the way in which they lived at Pata and Abulug had reached there, the Indians did not find the missionaries quite so strange, or treat them quite so badly, as they did at those places. What they wondered at most was their habits, which for such a hot country were very heavy, and which were very different from anything that they had seen on Spaniards, or on religious who had up to that time been in the city. A church was afterward built there – like the rest, poor and small, and with a roof of thatch. But it was built with great devotion on the part of the religious, and with great acceptance to our Lord, for whose glory it was built. Immediately afterward, they likewise built a church in Buguey, which was near that village and was closely allied to it. The church of Camalaniugan had the name of St. Hyacinth, and was dedicated to him. That of Buguei was dedicated to St. Vincent Ferrer; but afterward the name was changed, and it is now named for St. Anne. These churches were for the time annexed to the convent in the city, as its benefices, and as dependent upon it. The religious found much to occupy them while they were dwelling in those villages, as they were the first who preached there the law of the gospel; and as they had deeply at heart the purpose of overthrowing and casting to the ground the deceits which the Father of Lies had inculcated upon these tribes, and the diabolical customs in which they had been brought up. These evil ways of living had been sucked in by them with their mothers’ milk, and, having been continued by them all their lives, they had become second nature. As the Indians had inherited them from their ancestors, they observed them with the greatest accuracy, and took the greater pleasure in them because they were so closely conformed to their wicked inclinations and their evil training. Therefore to draw them forth from this condition, which was so contrary even to the law of nature, was a most difficult matter, and one in which success was not to be expected from natural forces. Hence the religious strove with all their hearts to obtain divine strength by means of prayer, fasting, and tears. By the aid of the Lord, which is never denied to those who thus seek for it, they went on and conquered all these difficulties; and in a short time they saw and tasted, to the great comfort of their souls, wonderful fruits from their labors. These had been accomplished by the help of God, to whose omnipotence there is nothing difficult. The Indians – who, because they did not know the religious, received them at first with so much disgust – soon came to see in what an error they had been, and how unfounded their fears were; for with the religious God sent to them light, teaching, true belief, healing for their souls, comfort in their sorrow, a wise rule of conduct, order and system in their manner of living, protection against those who wronged them, and, in a word, true fathers, not only in spiritual, but also in temporal matters. Hence within a few years, when the voluntary offer of their allegiance was asked for from them on the part of his Majesty King Felipe II,⁵⁶ to satisfy a scruple which he had felt with regard to the conquest of that province, one of the leading chiefs of the province, Don Diego Siriban, responded for himself and for his subjects that he gave his allegiance to the king our lord with a very good will, because of the great blessing which he had given them by sending religious to them. He went on to say “If we had known earlier the good that was coming to us with them, we would have gone to their countries to seek for it, even if we had been sure that half of us were certain to perish in the quest.” The same thing was said by the whole village. Another village declared that they very readily offered their allegiance to his Majesty for having sent them Spaniards to deliver them from the tyranny of their chiefs, and religious to deliver them from the tyranny of some Spaniards. In general, the love that they feel for the religious is very great. Those who can have them in their villages are greatly pleased; while those who cannot be supplied, on account of the insufficient number, long for them. An evidence of this may be seen in the case of a great Indian chief named Bacani. Some years ago this man, who had no religious in his district, went to see the father provincial, and, falling on his knees, begged him with tears that he might receive some fathers. He offered in his own name, and in that of the other chiefs of his tribe, to gather in one village more than a thousand inhabitants, and for this purpose to leave his own villages and estates. The reason for this was that the villages were so small and scattered that it was difficult to give instruction among them; and hence the offer was made that many of them would assemble together in a new village, in some cases one or two days’ travel distant from where they had been living. The inhabitants of another region, called Malagueg, who had no ministers, and to whom none could be given, built a house for them and bought a boat in which they might travel – for people generally travel by the rivers – planning thus to make it easier for religious to be given them, as soon as there should be any. In the interim they did not cease to ask for them very humbly, and left no stone unturned to bring it about that the religious might be sent. They did all sorts of things to get ministers to live among them, offering to abandon their vices, and manifesting the greatest desire to become Christians (as at this time, by the grace of God, they are). The same desire was displayed by the Indians of the estuary of Yogan; but the father provincial did not dare to give them religious. A marvel followed, for while they were very urgently pleading for missionaries, two of the religious fell sick, and were so near to death that they were already despaired of. At that time a religious came in, who was much moved to pity when he saw the heathen asking for preachers with so much urgency. He told the father provincial, Fray Miguel de San Jacintho, that he ought to make a vow to send missionaries to the people of Yogan if the Lord healed the sick men; for, if the Lord did heal them, it was the same as to give him anew two missionaries, the number necessary for these Indians, for they were already mourning the religious as dead. The provincial made no vow, but promised to do so; and the Lord straightway fulfilled that condition by healing those whose life was despaired of, and the provincial sent religious to Yogan. Many other Indians of that same country have felt this same desire, wishing to enjoy the presence of the religious, because of the high regard that they feel for them and the great advantage which they receive from their presence. And the hearts of the religious have been not a little grieved at seeing the heathen coming to ask for preachers (which is the same as for them to come to preach to us), and themselves unable to help them. Since there are not religious enough for so many villages and districts, the religious have done all they could, and at times have done more than they could; so that, as a result of their excessive labor, they have lost their lives. Even so, there are many to whose succor it has not been possible to go; and they have failed to become Christians for lack of missionaries to teach them, baptize them, and keep them in the divine law.