Marginal Literature: Chap 1 Philippine Discovery, the First Mass Controversy

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Philippine Discovery, the First Mass Controversy:[1]

Introduction:

Before we would try to unfold partly the mission and exploration stories of Northern Mindanao, those which are confined to what is today Misamis Oriental, including the neighboring areas of Bukidnon and Camiguin, and other related events during Spanish colonial times; seemingly, it is prudent to look backward to one of the significant days in Philippine History; the day when Fernando Magallanes[2] discovered this island.

Where the first Solemn Mass happened is a center of controversy; a tradition has been instigated and still defended by its proponents.

Was it in Masaua in Butuan or Mazaua in Limasawa, Leyte? This, we would try to tackle.

In the viewpoints of Spain and maybe among the sea exploring countries of old Europe, Magellan’s discovery in 1521 was a momentous event. Apparently, for one reason, it proved that a westward route to the Spice Island across the Atlantic and the Pacific Oceans could be accessed. Secondly, the voyage was acclaimed as the first circumnavigation of the world. Of the original 300 men, who started the voyage in Spain, only 18 returned home in the lone galleon Victoria under Sebastian Elcano, Ship’s Captain with notable shipmates like Antonio de Pigafetta, the chronicler; and Francisco Albo, one of the quartermasters.

While Spain triumphantly considers the importance of the discovery, in the closing part of the 15^th century, the Portuguese had already reached India when Vasco de Gama sailed around the Cape of Good Hope in Africa and went further east.  The port of Goa in western India, now an autonomous region; was occupied by the Portuguese in the beginning of the 16^th century. Their sphere of influence had gone beyond India as its trading posts expanded up to the Strait of Malacca, which connects Southeast Asia with the Indian Ocean. In 1511, Alfonso Alburquerque invaded and colonized Malacca. Hence, the lucrative trade of cinnamon and other spices from the Moluccas Islands particularly Terrenate, an important seaport in Batavia or old Indonesia began to flood the markets in Europe, as a result of the trade or conquest.

Since before, Portugal and Spain were archenemies in exploration because of economic reasons. Had it not been for the Treaty of Tordesillas in 1494[3] entered between by King John II of Portugal, and Ferdinand of Aragon and Isabella of Castille, which the Pope arranged, there would have been chaos among these two nations in the Iberian Peninsula. While Portugal dominates trade via the eastern route to the Moluccas and back to Europe [i.e. from Portugal to South Africa then the Indian Ocean], nothing has been made, or no one yet has attempted to explore the Spice Islands through the western route.

Magellan’s plans to explore the unknown westward route raised the interests of King Ferdinand and Queen Isabella; despite the New World was discovered by Columbus in 1494, and Balboa crossed the Isthmus of Panama in 1513 and saw the Great South Seas [part of the Pacific Ocean] for Spain. [He was the first European to see it, and no one had sailed across it.][4]

They erected on the hill a cross which signified Spain's sovereignty in the Philippines.  Such is visible to everyone passing through. 

Before Magellan’s expedition, Spain colonized Mexico in 1519; Fernando Cortez did the conquest for the crown.[5] The exploration to the Spice Islands was funded, to know more what lies beyond the west, if there is any safe and practical route.

The Sighting of Samar Island:

Magellan sighted a huge mass of land on 16 March 1521. 

They sailed through Samar on 17 March 1521 and disembarked to set up two tents. One tent was for the crew and the other one for the sick. .   They plotted Homonhon as (1) degree Latitude. Magellan christened the whole archipelago as the “Islands of Saint Lazarus,” because they arrived during the Lenten Season, and the Liturgical reading was about the rising of Lazarus.

Low on water, they re-supplied fresh water from the two springs.   The natives who brought them gifts; they had been backed for four days, as they said.

Magellan christened the place as "Watering Place of Good Omen." [Licotada di bouni segrialli].

On the fourth day i.e. Friday, 22 March, the natives returned in two boats and brought food supplies. With food supplies, Magellan decided to leave Humunhon in the afternoon of Monday, 25 March, so everyone was busy of preparation. So was Pigafetta, busy of his fishing, throwing the fish line from the galleon. But unfortunately, he fell overboard, and luckily he was rescued. Cheating death coinciding with the Feast of the Annunciation, he considered his rescue possibly because of the intercession of the Blessed Virgin Mary, whose feast they celebrated that day. 

Mazaua:

The expedition sailed out from Humunhon and headed West-Southwest, and coasted along or between four islands, namely; Cenalo, Hiunanghan, Ibusson, and Albarien. Ibusson or Hibuson is an island east of Leyte’s southern tip, while Hinunanghan or Hinunangan is situated on the mainland of Leyte; probably Magellan thought it was another island.

Pigafetta chronicled the event, and perhaps what he meant is that from Humonhon, they had sailed westward going to Leyte coasting between Hibuson on their left and Hinunangan to their right. They continued southward and turned westward to “Mazaua”.

They dropped anchor in the morning of Holy Thursday, 28 March 1521 in Mazaua; it was the island where they saw a light in the previous night. Mazaua lies on 9 2/3 latitude and 25 leagues away from Acquada or Homonhon; they noted its bearings.

On the 31^st of March 1521, Magellan and a priest went ashore with fifty soldiers to celebrate the First Solemn Mass because it was Easter Sunday. The King of Mazaua and the King of Butuan together with the natives attended the mass. Later in the afternoon, a big cross was erected on the highest hill.

On 4 April, Thursday, Magellan and the two Kings sailed from Mazaua for Cebu and arrived on 7 April 1521.

As said earlier, the above is a summary only; henceforth, questions would be asked if the first mass was celebrated in the soil of Masaua in Butuan or Limasawa? Let us study it based on Pigafetta’s account.

The Birth of the Butuan Tradition:[8]

After Magellan’s death in Mactan,[9] an island near Cebu, according to Pigafetta, they sailed to Mindanao and sailed upriver - the River Delta of Butuan to see the Queen. They had gone there purposely to provision themselves and did some repairs of the remaining two galleons before sailing finally again the long voyage back to Spain.

From Mindanao, the remnants of the Magellan’s expedition in two ships went to Moluccas to acquire spices in exchange of their merchandise. The ships were loaded bountifully with valuable cargoes, but the other ship had leaks in its cargo. It was repaired, however the cargoes were transferred to Sebastian Elcano’s Victoria to lighten the load of the crippled ship, but nevertheless it sailed with Victoria.  

Despite, they feared interception and capture by the Portuguese at her colony in the Atlantic Ocean in Cape Verde Island near Senegal and Gambia in Northwest Africa, Elcano had to sail passed through it. Cape Verde is a strategic re-supply station for their final league voyage back to Spain. They risked possible capture at Cape Verde rather than gamble to retrace the route which they used in going to the Philippines. The Strait of Malacca and Indian Ocean through Cape of Good Hope offer an easier route than the Pacific-Atlantic, where they once experienced all the indefinable perils. Captivity in Cape Verde is worthwhile a gamble than loss their lives in the Pacific-Atlantic crossings. 

Indeed, the eighteen survivors of the original three hundred men of Magellan’s Expedition on board Victoria reached safely Cadiz, Spain in 1522. It took them three long years to finish the voyage end to end, or circumnavigate the world. Despite Magellan failed to return home with his crew, still he is regarded as the first circumnavigator, the fact that he was in the Moluccan campaigns sometime in 1511.

After all, Moluccas is but only some hundred nautical miles away south of Mindanao. De Castro even was blown off course from there accidentally that is why he arrived in Sarangani, or perhaps he had done it purposely.[10]

Pigafetta’s Memoirs and Its Early Misinterpretation:

Antonio Pigafetta was an Italian; after his adventures he returned home to Italy and began writing his memoirs in the native tongue. Two original copies were made; one was given to the Emperor of Spain, while the other copy to the Regent – the Most Serene Mother of the Most Christian King of France. In 1526, Jacques Antoine Favre translated Madame Regent’s Italian copy into French; he went even to Italy just to study the language. Pigafetta’s original Italian version was translated in French and reduced into mere summary to seen maybe extreme works in translation. It was published though perhaps important points or facts in the story were missed.  So, by its publication errors may inevitably happen.

But before this translation came out, in January 1523, Transylvanus first published in Cologne the De Moluccis Insulis, an account of Magellan’s travel to the Philippines. The data he had; were taken from the survivors of the expedition. Supposedly, such would have been an important one, yet, this is what he says.

Our men having taken in water in Acaca, sailed towards Selani; here a storm took them, so that they could not bring the ships to that island, but were driven to another island called Massaua, where a king of three islands; after that they arrived at Subuth. This is an excellent and large island, and having made a treaty with its chieftain, they landed immediately to perform divine service, according to the manner of the Christians, for it was the feast of the resurrection of Him who was our salvation.[11]

        From the above, it is clear that Transylvanus says the first Mass – Easter Sunday in 1521 happened in Cebu, and he spells it as “Subuth.” 

In 1550, Gian Battista Ramusio published his work “Delle Navigationi et Viaggi”, and it was one of the most collected books on European travels and explorations. His primary references may have come from Favre, and of course, from other literatures relating similarly. So, apparently, errors may have been just passed around, and carried over and over inadvertently by subsequent writers.  

After Legaspi was able to extend Spain’s sovereignty not only in Cebu, but as well in the other islands.  Manila was captured by Martin de Goite in 1570.  So, missionaries followed to Manila and in 1581 in addition to the former religious orders who came here earlier, the Jesuits arrived in 1581. By 1605 the Philippine Jesuit Mission was recognized as a full pledged province. They arrived here late, more than 30 years after St. Francis Xavier had introduced Christianity to India and Japan.[12]

Endowed with usual missionary high-mindedness, two devoted Jesuit scholars wrote history books in the 17^th century; Labor Evangelica was written by Fr. Francisco Colin, while Fr. Francisco Combes had his Historia de Mindanao y Jolo.  All these works were published after their deaths; Colin’s work Labor Evangelica was published in Madrid in 1663, three years later his death, the work of Combes’ Historia de Mindanao y Jolo was likewise published in similar place two years after his death in 1667. These two scholars were missionaries in the Philippines.

Colin’s account of Magellan’s arrival and the first Mass goes this way:  

At the end of three months and twelve days during which thy traversed 4,000 leagues, having crossed the Equator a second time, they climbed up to 15 degrees North latitude where they came upon two islands which they named Last Velas [the Sails]. At 12 degrees north they came upon the Ladrones Islands. A few days later, they saw the island of Ibabao [Samar] in this Archipelago. But the first island they touched at was Humunu, a small uninhabited island near Guiuan Point … To that and other islets they gave the name of Buenas Senas [Good Omens], but to the entire Archipelago they gave the name San Lazaro, being the day of Saint Lazarus’ a Sunday in Lent of the year 1521.

On Easter Day, in the territory of Butuan, the first Mass ever offered in these parts was celebrated and a cross planted. Magellan then took formal possession of the Islands in the name of the Emperor and the Crown of Castille.

The man who gave the most signal service to our men was the chief of Dimasaua [sic], relative of the Chief of Butuan and that of Zebu; whither he led the armada, which entered that harbor on the 7^th of April, the Octave of Easter.[13]

As said earlier, three years after Colin’s Labor Evanglica was first published in 1667, Historia de Mindanao y Jolo of Francisco Combes followed. It was printed also in Madrid. In a shorter time  or gap between the two publications, this is what Combes says about Magellan voyage:

The first time that the royal standards of the Faith were seen to fly in this island [of Mindanao] was when the Archipelago was first discovered by the Admiral Alonso [sic] de Magallanes. He followed a new and difficult route [across the Pacific], entering by the Strait of Siargao, formed by that island and that of Leyte, and landing at the island of Limasaua, which is the entrance of that Strait. Amazed by the novelty and strangeness of the [Spanish] nation and the ships, the barbarians of that island welcome them and gave them good refreshments.

While at Limasaua enjoying rest and good treatment, they heard of the River of Butuan, whose chieftain was more powerful. His reputation attracted our men thither to see for themselves or be disillusioned, their curiosity sharpened by the fact that he place was nearby. The barbarian [chief] lived up to our men’s expectations, providing them with the food they needed . . . Magellan contented himself with having them do reverence to the cross, which is erected  upon a hillock as a sign to future generations of their alliance . .  . The cross was erected with solemnity, and with great reverence shown by the Spaniards, the natives likewise revered the cross.

Not finding in Butuan the facilities required by the ships, they returned to Limasaua to seek further advice on planning their future route. The Prince of Limasaua told them of the three most powerful nations among the Pintados [Visayas], namely those of Caraga, Samar, and Zebu. The nearness of Zebu, the facilities of its port, and the more developed social structure (being more monarchial) aroused everyone’s desire go thither. Thus, guided by the Chief of Limasaua, passing between Bohol and Leyte and close to the Camotes, they entered the harbor of Zebu by the Mandawe entrance on the 7^thof April 1521, having departed from Limasaua on the first day of the month.[14]

As one would have taken notice, the two writers have some agreements and disagreements about the facts of Magellan coming to the Philippines. Their disagreement is clearly seen in Colin’s account, Magellan landed first in Humunu, went to Butuan, then afterwards to Limasaua and staging at the latter place, sailed for Cebu. While in Combes’ account, Magellan was in Limasaua first, went to Butuan and returned to Limasaua again. After that, he sailed for Cebu.

Another significant difference between their writings is on the interpretation or appreciation of the route made by Magellan from the Pacific Ocean. Colin’s account implies that Magellan coasted from Samar [Ibabao] and landed first in a small uninhabited island near Guiuan Point, named Humuno. But for Combes, it says “he followed a new and difficult route, entering by the Strait of Siargao, formed by that island – i.e. (Siargao) and that of Leyte, and landing at the island of Limasaua, which is at the entrance of that Strait.”

But Colin and Combes however agreed that Magellan arrived in Cebu on 7 April 1521, a week after Easter Sunday or Octave of Easter; the Chieftain of Limasaua aided them, and of course, they sailed from Limasaua to Cebu.

Occurring after the release of Colin’s and Combes’ works, Giovanni Francisco Gemelli Carerio published his work Giro del Mondo in 1698 in Naples, Italy. Careri was a well-traveled man, in fact, he visited the Philippines. With regards to the First Mass in the Philippine Island, this is what he says:

On Whitsunday the First Mass was said on the land of Butuan, a cross erected and possession taken in the name of the most invincible Charles V. The lord of Dimasaua [sic], kinsman of the king of Butuan and to him of Cebu, was assisting to Magellan, for he brought the ships into that port on the 7^th of April. Before Mass was said on Whitsunday, the lord and the king of Cebu were baptized, and by their means, many men of note and others to the number of 500, and after dinner the queen with 300 more.[15]

Apparently, Careri was confused; he jointly placed two events to have happened on Whitsunday on 7 April 1521, the First Mass which he supposed was in Butuan, and the baptism of the King of Cebu. The baptism at Cebu took place two weeks after Magellan landed its port. Probably, he may have misread his the references from earlier writers, or his sources could have presented the facts that way.

Hence, errors from previous works are merely just passed down or probably facts are distorted as time goes on.

It is an accepted fact however that oftentimes subsequent writers used the works of earlier writers as references, and they repeat or rephrase what have been written earlier more so in history. Undeniably, it is either that their sources or the materials used are acknowledged by citing the names of earlier writers, so with their references. Sadly too, their sources would never be acknowledged at all, as if what they wrote based from other minds are indeed their own.

So, facts or errors from previous works, if there are any; may just be passed down or probably what has been a fact in the beginning ends up distorted as time goes on.

Even notable writers in Philippine History do commit mistakes; take the case of Fray Joaquin Martinez de Zuniga (1760-1818), an Augustinian.  In his other work “Estadismo” he says that “the Strait of Siargao lies between that island and Leyte, and that the island of Limasawa is at the mouth or entrance of that Strait.”

 We know those notions were laid down in 1667 yet. This is an example how influence affects the works of subsequent writers. Evidently the island of Limasawa is not at the mouth of Siargao Strait.

           In another case, Fray Juan de la Concepcion (1724-1787), one of the major historians in the Philippines who wrote a fourteen-volume History of the Philippines and he says:

The General left the islands which he called Las Velas Latinas or the Archipelago of San Lazaro – a name which they still retain, as they have of antiquity, although I do not think this opinion is solidly founded. They sailed 300 leagues westward, discovered many islands with abundant supplies. Magellan had with him a native Indian who understood their language, which was a great help. They saw first Cape San Agustin at the southern tip of the large island of Mindanao. They sailed along the coast of the province of Caraga, entered the Strait of Siargao which is formed by the Banajao Point and the island of Leyte, and then landed at the island of Limasawa which is at the entrance of the Strait.

With the good reception given them by the natives of Limasawa, they rested and recovered from past sufferings. There, Magellan heard of the River of Butuan, whose datu or chieftain was more powerful. He decided to go to the mouth of that river, being led thither by the hopes aroused by its fame. The chieftain [of Butuan] lived up to those hopes. He sent a boat with ten men to inquire as to the kind of ships, men, etc. Magellan replied through the interpreter that they were vassals of the great and powerful King of Castille; that all they sought were peace and free trade; that they desired to buy food supplies at a fair price. The chieftain answered that he did not have enough to supply so large an expedition, but that he would bring what he could. They brought on board four pigs, three goats, and a supply of rice. It was Easter Sunday. The General ordered the construction on land of a shelter made of branches. Then he ordered all his men to disembark to hear Mass, which was celebrated with great devotion by all, thanking God for His blessings. And this was the first Mass ever offered in these Islands. He then ordered a large cross to be set up on a hill.[16]

Concepcion’s work was published in Manila after his death.

The above account deals on Magellan’s route in coming to the Philippines and about the First Mass ever made here. What Fr. Concepcion wrote, was definitely based from the works of two great writers who had different views of Magellan’s coming to the Philippines and its first anchorage or landfall.

There had been some misinterpretation in relation with what the writer of Labor Evangelica, in 1663, supposedly meant to say.  And this is what he says:

After that of Manila, the island of Mindanao is the largest in size and the best in qualities among the islands of this Philippine Archipelago. Upon these two largest islands, the other islands depend for protection and security.  . . .

“The first Province that faces the sea from across New Spain [Mexico] is that of Caraga, which begins at the Cape of San Agustin and stretches some fifty leagues to the point of Surigao in the northeast; and from there the coastline stretches westward some fifteen leagues to the river of Butuan, noteworthy in the history of these Islands, not so much for its gold and other good qualities, as for the fact that it was one of the first places where the Discoverer, the Illustrious Hernando [sic] de Magallanes, landed and was accorded good treatment.”

From what has been stated above, clearly Colin does not imply that the expedition first sighted Cape San Agustin; and neither Magellan sailed northward along the coast of Mindanao nor rounded the Surigao Point, and sailed to Butuan.

 In the earlier page of this essay, he says:

At 12 degrees north they came upon the Ladrones Islands. A few days later they saw the islands of Samar. But the first island they touched at was Humunu . . . near Guiuan Point.

Unfortunately, Concepcion had adhered to the idea of Combes that Magellan entered the Philippines passing through the Strait of Siargao. With Colin’s Labor Evangelica description of Caraga area as fronting towards the Pacific Ocean, Concepcion may have thought Magellan on his way to the Philippines entered through the southern route. It was an incorrect conclusion. But that is how he interpreted it; after all, the southern route was a popular notion among writers in the 18^th and 19^th centuries.

Historians in the Philippines and even scholars in Europe from the 16^th up to the 19^th centuries accepted the idea that the first Solemn Mass was held in Butuan in Mindanao in the absence of authentic proofs or manuscripts of Magellan’s travel.

To commemorate such historic event, and establish sensationally the Butuan tradition, a monument made of bricks was erected in 1872 near the entrance of Agusan River, with inscription on a marble slab, declaring:  

To the Immortal Magellan: The People of Butuan with their Parish Priest and the Spaniards resident therein, to commemorate his arrival and the celebration of the First Mass on this site on the 8^th of April 1521.

Erected in 1872 under the District Governor, Jose Ma. Carvallo.[17]

The tradition, therefore, was deeply-rooted in our early history; and no one had reputed it more so that the idea or thought of tradition originated not from Butuan, nor from local writers, but from early scholars of Europe who had made their works much ahead, based merely from summaries of Pigafetta’s writings and secondhand information in the absence of a genuine or authentic account.  As can be recalled, he made three original Italian copies, one was given to the Spanish Emperor; another copy to the Regent of France; and the third copy was untraceable due to the passing of time, so with the other two copies.

Indeed, many scholars were misled of the southern route concept, where it is a notion that Magellan entered the Philippines from the south; in the absence of genuine and authentic documents of Magellan’s travel from Sanlucar, Spain in September 1519 through the westward route. For one, Fr. Jose Montero y Vidal, a Jesuit author of El Archipelago Filipino y Las Islas Marianas, Carolinas y Palau published in 1886, and Historia General de Filipinas, published a year later in three-volumes in Madrid, was misled just like Fray Concepcion during his lifetime.  Fr. Montero y Vidal believes Magellan sailed to Cebu from “Limasagua” passing off Leyte and Samar. What a route! Taking such would lead him to somewhere in Sorsogon or the Capul Islands not Cebu.

        Statement such as this; may have been a repeated line only, based on what earlier writer or writers had written, with which the wrong notion was copied by a subsequent writer or writers.

Similarly, a Dominican Friar wrote a likely identical version: “He [Magellan] returned to Limasagua; and learning of the importance of Cebu, he proceeded thither; following the coast between Samar and Leyte and passing by the Camotes, he arrived in Cebu on 7 April 1521”[18] in his two-volume work, which Santo Tomas University published in 1901 in Manila. This is how it was in those times, and such would always be the case even today, when there are no sufficient, credible, and genuine or primary sources; errors could accumulate as they are passed on from writer to writer.

When Wenceslao Retana in 1893 edited the unpublished works of Fray Joaquin Martinez de Zuniga still in manuscript forms, the then Estadismo; a description of the latter travels to various places in the Philippines that came out in two-volume edition, Retana made no unfavorable comment about the first Mass in Butuan. In fact, information in addendum was even supplied by him, which goes like this way:

Butuan is part of the province of Caraga. It is the place where Magellan claimed it for the Crown of Spain. In the town of Butuan, the first Mass was celebrated in the Philippines.[19]                 

The End of the Butuan Tradition:

            At the Biblioteca Abrosiana in Milan, manuscripts were recovered by Dr. Carlo Amoretti, the curator; and those documents dated back as early as 1525. The recovered manuscript is entitled Primo viaggio intorno al mondo. Since it was kept in the Ambrosian Library, it was then called as the Ambrosian Manuscript; and it was presented to Philippe de I’Isle Adam, Master of the Knights of Rhodes in Milan.

           

Pigafetta’s manuscript Primo viaggio intorno al mondo was first known to the world when Amoretti published his Italian edition in Milan in 1880(?). But his work did not gain much success since the primary materials or the manuscripts were stored at the library’s less important documents, almost for three hundred years, untouched and were merely taken for granted; they being unaware of its historical value, it was hard for him to reproduce it efficiently as in the words of James Alexander Robertson, it was reproduced “in a woefully mutilated form, as Amoretti edited it almost beyond recognition in places. . .” Hence, the edition was not quite good.

Il primo viaggio intorno al globo di Antonio Pigafetta was published by Andrea da Mosta based on the full account of said travel from the Ambrosian Codex. It was published in Rome in 1894, and the Ministry of Public Information supported its publication. With its publication, the world had known the complete account of the Philippine discovery only after more than 300 years had passed.

In the strictest sense of the word, it was only when the authentic account of Antonio Pigafetta’s[20] travels' was published by Da Mosto “Il primo viaggio intorno al globo di Antonio Pigafetta” the world knew the truth, which for many centuries had been believed that the First Mass in the Philippines happened in Butuan.

With the publication of Da Mosto’s work in 1894, a scholar in the Philippines had indeed been convinced that the Butuan Tradition was a fallacy. He was Trinidad Hermenegildo Pardo de Tavera.[21] On 31 March 1895, he wrote an article in one of the daily papers in Manila and stated blatantly, “Nothing, however, could be farther from the truth, because not only was Butuan not the piece of Philippine soil on which the first Mass was celebrated, but it was not even visited by that bold navigator [Magellan] in his memorable expedition.”

Another famous scholar James Alexander Robertson reproduced the original text of the Ambrosian Codex, and in 1908 published the English translation with notes, bibliography, and index for the English speaking world; and such was a big break for them, they had known what really transpired more than 300 years ago, which indeed is the truth.

In the meanwhile, another Jesuit missionary named Fr. Pablo Pastells, S.J.[22] came to the Philippines in 1875 as missionary. After finishing his endeavors in Mindanao, he was made as Superior of the Philippine Jesuit Mission. As can be recalled, the first publication of Colin’s work Labor Evangelica was in Madrid in 1663, and two hundred forty years later; Fr. Pastells began his work, reissued, and annotated Colin’s work.

Colin’s Labor Evangelica was re-issued and published by Fr. Pastells in 1900-1902 in Barcelona Spain; this time it contained additional explanatory notes or footnotes regarding the first mass in Butuan. Fr. Pastells edited the three-volume Labor Evagelica and this is what he says:

                       

Magellan did not go to Butuan. Rather from the island of Limasawa, he proceeded directly to Cebu. In that island he had dealings with Rajah Siagu, Chieftain of Butuan; and this would explain the author’s (i.e., Colin’s) error. See the Voyage of Pigafetta and the diary of Albo, both of whom were eyewitnesses.[23]

         Obviously Fr. Pastells had noticed the mistakes, which scholars for three hundred years followed and believed; the availability of Pigafetta’s account in 1894 to the public, and Francisco Albo’s diary convinced him to repute the tradition and make the footnote.

It was Not in Butuan After All

Although Albo kept a log, it started at the second phase of their voyage should we say, when the entered the Pacific Ocean until they reached Mazaua. Events which were recorded in his log correlated with Pigafetta’s manuscripts, however undeniably names of places had dissimilarities. Albo mentioned an island named as “Yunagan,” but Pigafetta called it as “Samal” or Samar. The island where they anchored and re-supplied water was called as “Gada” by Albo, while Pigafetta had it as “Acquada”. Clearly, “Gada” or “Acquada” denotes one thing; it refers to the island of Homonhon, off  the Guiaun Point in Eastern Samar, the place where they re-supplied water and took some provisions generously given by the natives.

Finally, Albo called Leyte as “Seilani” while Pigafetta had it as “Ceylon.”

What they all said was from the south of the island of Samar they entered the Philippines. They dropped anchor at Homonhon where they spent a week thereat. From there, they sailed again towards Leyte taking the westward route. Coasting along the eastern side of Leyte and the nearby islands of Panaon they continued to course southward; rounded the southern tip of Panaon, and finally anchored in the eastern shore of a tiny island. This island is Mazaua. They arrived there on 28 March 1521 after sailing from Homonhon on the 25 March 1521 and sighting it from a distant in the evening of 27 March because it had a light or perhaps a bonfire.

They stayed in Masaua for a week and on Easter Sunday, the First Mass was celebrated. Thereafter, the cross was erected on the summit of the small island.

But are there evidences that they stayed only in Mazaua and had not gone to Butuan during their week-long stay?

Let us, therefore, tag 28 March 1521 as Day 1 or First Day, which was a Holy Thursday, their first day in a week-long stay in Mazaua.

A banca with eight natives on board went near Magellan’s galleon. Magellan threw them some trinkets as “gave-aways” a sign of Spanish friendliness to them. Nevertheless, the native boat paddled away, but not long thereafter or some two hours later, two bigger boats [the natives called balanghai] came. There was gift giving or exchanging of gifts; the natives were invited by Magellan to come on board their ships, and some came on board indeed, excluding the native king who remained in his boat and just seated on mats under and awning.

On the second day, a slave interpreter came ashore and told the King if they could be provided with food supplies. Furthermore, the interpreter said that they come as friends. The King with eight bodyguards went to Magellan’s ship and came on board, too. Again, there was gift giving; in the afternoon the king returned ashore, and two of Magellan’s men accompanied the King to the island – home. One was Pigafetta; they were treated well as guests, they drink and had to eat meat, despite it was Good Friday, Pigafetta told these facts in his book.

On the third day, in the morning of Saturday, the two guests left the island, a small boat from the galleon went ashore to fetch them. When Pigafetta and his other Spanish companion returned to their ship, the brother of the King of Masaua whose name was Rajah Siaui, who likewise was the King of Butuan and Calaga or Caraga with three other men, accompanied them to the ships. The natives were entertained well by Magellan and his crew.

By Sunday-Easter Sunday 31 March (the fourth day), early in the morning, a chaplain[24] with some men went ashore; Magellan had ordered them to prepare for the Mass. Later in the morning, Magellan went ashore together with some fifty men for the mass. The King of Masaua named Columbo and his brother, who was also a King in another island called Butuan who paid a visit in Masaua usually to hunt for game, likewise attended the mass. The cross was venerated.

Moreover, there was a fencing match among Magellan’s men as arranged to the great delight of the two kings.

While the cross was being carried to the summit, Magellan through the interpreter told the Kings, the cross has been given to him by the Spanish Emperor as a standard, and he wishes to set it up in Mazaua. Once erected, it would be to their benefit, for whenever Spanish ships come, no harm would be done to displease them, neither on their properties. Once any of their followers would be captured, they would be set free immediately because of the sight of the cross on the island.

Furthermore, he asked them, “Why is there so little food to eat in the island?” For this, the other King replied, that he does not live in this island; he comes only when he wishes to see his brother and to hunt for game, that he lived in another island where all his family was. Magellan braggingly told the King, if he has enemies in his island, the Spaniards would render them obedient to him. The King replied; he had two hostile islands against him; however it was not the right season to go there.

As it was already lunchtime; Magellan embraced the two kings and left for their ships, but said to be back in the afternoon for the setting up of the cross. The soldiers in battalion formation fired their muskets in salute to the two kings and left for the ships..

In the afternoon, the Spaniards returned for the ceremony of the cross. It was indeed erected, and could be seen from apart. The Spaniards prayed the Pater Noster and Ave Maria; the two kings had their own prayers, too, since they were with the company of prayerful men on the summit. The planting of the cross, explicitly signified the claim of the discoverer of the whole archipelago for the crown of Spain.

On the summit, Magellan asked the Kings where he could get food sufficiently. They replied, “Ceylon, Zubu, and Calaghan,” but “that of Zubu was the largest and the one with most trade.”[25] They further offered him pilots to guide them to Cebu. Descending from the hill, and passing through the cultivated fields; they directly went to where the balanghai was docked on land. They were served with freshly picked coconuts – buko to refresh them from scorching afternoon sun. Again, Magellan asked the Kings about the pilots, because they would sail the following day for Zubu. There is no problem about the pilots, they would be available in short notice, the King replied with assurance.

As a gesture of sincerity, Magellan offered to leave one of his men in Masaua during the duration of their trip to Zubu or while the pilots would be with him. But unfortunately in the evening the King of Masaua changed his mind. The following morning (Monday April 1, the fifth day) he sent a message to Magellan asking postponement of the trip to Zubu for another two days because he would have to harvest his rice. Instead of giving them the pilots, he requested for additional field hands to assist the harvest. The King said, “He intended to act as our pilot himself.”

           

Magellan sent men to assist the harvest, but no harvest was done that day, the King was too drank that Sunday night (Easter), as such, he slept all day. So, the harvest took place on Tuesday and Wednesday (Day 6 April 2 and Day 7 April 3).

Day 8 – April 4, 1521, they left Mazaua for Zubu. The King of Mazaua sailed in another boat, his own vessel.

Pigafetta entered the following in his record:

We remained there seven days, after which we laid our course toward the northwest, passing among five islands, namely, Ceylon, Bohol, Canighan, Baybai, and Gatighan.

There is a distance of twenty leagues from Mazaua to Gatighan. We set out westward from Gatighan, but the King of Mazaua could not follow us (closely), and consequently, we awaited him near three islands, namely, Polo, Ticobon, and Pozon.[26] When he caught up with us, he was greatly astonished at the rapidity with which we sailed. The Captain-General had him come into his ship with several of his chiefs at which they were pleased. Thus did we go to Zubu from Gatighan, the distance to Zubu being fifteen leaguas.[27]

Pigafetta mentioned that the boat of the King of Mazaua could not follow them closely, so they waited for him near the three islands; and these islands are the group of islands of Camotes a sub-province of Cebu nowadays. Magellan’s galleons waited for the King’s in Gatighan, says James Alexander Robertson - edited Pigafetta’s manuscript, noted this.

 Although there are differences between the records of Pigafetta and Albo about what really happened in Masaua that Sunday; nonetheless, their records and testimonies have correlation. Albo did not mention the mass; he however recorded the planting of the cross, while on other hand Pigafetta mentioned both the first mass and the planting of the cross in Mazaua. Maybe, Albo was not among the fifty men who went ashore to hear mass; he was the pilot of Magellan’s flagship Trinidad, so likely he was left in the galleon. What he noticed was the planting of the big cross on the summit, but with regards to the celebration of the First Mass he was unaware of the celebration. But they congruently said; Mazaua is located at nine and two-thirds degree north, or it lies in the Latitude at nine and two-thirds degree north towards the Artic Pole.

Evidently, there are no reasons for us not to believe that the First Mass did not happen in Masaua or todays Limasawa. With the advances of technology, a GPS [Global Positing System] could easily pinpoint geographically where 9º57.2 North Latitude and rightly it would lead us to Limasawa located at the southern tip of Leyte. Rightly, therefore, the first mass did not happen in Masao-Butuan because Masao unfortunately does not have this GPS location or geographically position. Butuan is 9º02.5’ North Latitude. By this GPS reading, the First Mass Controversy was officiated by Fr. Pedro Valderama, a Diocesan Priest, and Magellan’s Chaplain during the expedition in 1521 indeed had the Mass in Philippine soil in Limasawa and not in Masao. Had the first Mass been held actually in Butuan, then Pigafetta would have not failed to mention the Agusan River Delta in his manuscripts. But he has not.
           

But the fact that it never occurred there, it was nowhere stated in his chronicles, despite Masao the alleged site of the mass is really near the river delta and along the coast. Why was it, not mentioned? Simple, they never had visited Butuan when they first came to the Philippines.

 The only reference of Butuan River made by Pigafetta was after the battle of Mactan. They sailed for Vindanao or Mindanao, and coasted upriver to see the Queen to ask for supplies and did some repairs of the two remaining galleons.  

In 1565 when Miguel de Legaspi reached the Philippines from Mexico, he asked the natives of Cabalian[28] where Masaua is? The natives guided them; of course, Legaspi and his pilots sailed around the island of Panaon, which separates mainland Leyte by a narrow strait. There they found Masaua, and they anchored off the island.

Obviously, Legaspi, his pilots and the men certainly knew that Masaua is an island near Leyte located in the southeastern tip; and Butuan is in Mindanao, a place where a few of his men had visited latter on board a small vessel.[29]

The Butuan Tradition is now mute because the controversy was long resolved. It was resolved when the original Pigafetta manuscript, the Ambrosian Codex was published by the Italian Government in 1894. The tradition ended after it existed for more than 300 years.

James Alexander Robertson’s[30] works, Bibliography of the Philippine Islands, Printed, and Manuscripts that was based from the Ambrosian Codex, rectified the incorrect tradition; his work had a great impact on scholars. It corrected an allegory and established reality that indeed the First Mass happened not in Masao Butuan, but in Limasawa. By then, Limasawa[31] has that rightful place in Philippine History and in the world at rem.

Henceforth, Philippine History has been justly rewritten; the facts and evidences derived from Pigafetta’s and Albo’s manuscripts are obvious indeed that the First Mass never happened in Butuan. Despite this is the reality, still Butuan must hold a proper place in history, as it shares to the rest of Mindanao the heritage being the early cradle of Christianity in the south in the twilight years of the 16^th century.

We would look into this later, and why we have to?  

O0O

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NOTES

[1] Except from other few sources as indicated in the subsequent footnotes, a greater part of the essay is based from the works of Fr. Miguel A. Bernad, SJ, “The Great Island, Studies in the Exploration and Evangelization of Mindanao”,  Ateneo de Manila University Press, 2004, and from his other work, The Re-examination of Evidence, Butuan or Limasawa, in pamphlet form, published by Ateneo-Philippine Studies.

[2] Fernando Magallanes (in Portuguese Fernāo de Nagalhāes) 1480-1521 was a Portuguese. In 1505, he had his first of the several voyages bound to India to assist the two viceroys Francisco de Almeida and Diego Lopez de Sequia. Together with a friend named Francisco Serrāo, they unsuccessfully attempted to take the Port of Malacca. It is believed that they went to Ternate in the Moluccas Island; hence in 1511 Portuguese trading ships began the lucrative trade in cinnamon and nutmeg to Europe. When Magellan returned to Portugal in 1512, he fought against the Moors in Morocco where he was wounded and lamed for life. Despite, he was promoted as Captain; he left Portugal being disappointed with King Emmanuel. In 1517, he pledged service to King Charles I Spain, and denounced his Portuguese citizenship. On September 20, 1519, with five ships under his command, he led a Spanish expedition and left Sanlucar de Barrameda for the Spice Islands via westward route. On April 7, 1521, the expedition landed in Cebu, Philippine Islands and he met his tragic death in the Battle of Mactan, later. (Encarta, by Shane Winser of an article titled “Magellan.”)

[3] The world was divided between Portugal and Spain with a imaginary demarcation line at about 483 km/300 miles west of the Azores.

[4] Marvin Perry & Daniel Davis, et. al. World History.

[5] Ibid.

[6] It is a narrow channel between Atlantic and Pacific Oceans; 530k long and 3 to 24 km. wide, which Magellan negotiated in 1520. Data taken from Encarta.

[7] An island off Guian in Eastern Samar.

[8] It is an advocacy that the First Solemn Mass was celebrated in the Philippine soil at Masaua Butuan, so with the erection of the Cross on a hill following the long traditions of early scholars for three centuries. 

[9]  Antonio Pigafetta was the chronicler of the Magellan’s expedition. He narrated that during the battle at Mactan, Magellan was first struck by a poisoned arrow on his thigh, the unarmored or unprotected part of the body. Outnumbered by the native warriors, they retreated and the fatal blows were inflicted into him by thrusts of harden bamboo lances. Before he finally expired, he looked back very concern if his men had all managed to retreat on board. Pigafetta said, “We lost our leader, our light and guide.” See Allan Villiers, an Article for the National Geographic. Posted in Encarta, entitled “Following the Voyages of Magellan.” 

[10] On the question of political motivation, see Fr. Peter Schreurs in Caraga Antigua, 38-43.

[11]  De Moluccis Isulis, James Baye’s translation, in Magellan’s Voyage around the World: Three Contemporary Accounts, edited by Charles E. Nowell (Evanson, 1962), 293.

[12] Fr. J.S. Arcilla, SJ. Jesuit Missionary Letters, The Rio Grande Mission. Vol. 1:xviii.

[13] Translated by Fr. Miguel A. Bernad, SJ, from Colin’s Labor Evangelica, lib. cap. 22, edited by Fr. Pablo Pastells,

[14] Translated by Fr. Bernad, SJ, from Combes’ Historia de Mindanao y Jolo, lib. 2, cap., edited by Wenceslao Retana with Fr. Pastells’ assistance.

[15]  Gemelli Careri, A Voyage to the Philippines (Manila: Filipiniana Book Guild, 1963) 115; from his book 2, chap. 8. (Footnoted by Fr. Bernad, SJ, The Great Island, p. 40.)

[16]  Translated by Fr. Bernad, SJ, from Juan de la Concepcion, Historia General de Philipina, 14 volumes. (Manila, 1788-1792), 1:95ff.

[17] Translated by Fr. Bernard, SJ from Spanish as it says this way “Al Immortal/Magallanes/El Pueblo de Butuan Con Su Cura Parroco/Y Espanoles/En El Residentes/Para Conmemorar Su Arribo Y/Celebracion/De La Primera Misa/En Este Sitio/El Dia 8 De Abril De 1521/Erigido En 872 Siendo Governador/Del Distrito/D. Jose Maria Carvallo.”

[18] Valentin Morales y Marin, Ensayo de una sintesis de los trabajos realizados por las corporaciones religiosas españolas de Filipinas, 2 vols. (Manila, 1901, 1”161-62. Translated by Fr. Bernard, SJ.

[19]  Estadismo, ed. Retana, 2:364. Translation mine. “Butuan (corregimiento de). Antiguo nombre de la provincial de Caraga. Esta tierra fu la primera que Magallanes incorporo a la Corona de España. En el pueblo de Butuan se celebro la primera Misa que se rezo en Filipinas.”

[20] An Italian chronicler of Magellan’s Expedition through the westward route that brought them to the Philippines.

[21] He was a Spaniard, but born in Manila in 1857; studied at the Ateneo Municipal de Manila, and at the University of Santo Tomas. By profession, he was a Doctor in Medicine, earning his degree in Sorbonne. After staying for so many years in Paris, he returned and joined the Faculty of Medicine at Santo Tomas, and occupied the Chairmanship of Anatomy. Aside from his inherent attachment to the medical profession, his scholarship was indeed wide and exceptional. His remarkable work was the bibliographical catalogue, Biblioteca Filipin, and he had the best collections of Filipiniana. In 1925 he died in Manila. Annotated by Fr. Bernad, SJ. (See Zoilo M. Galang, Encylopedia of the Philippines 3:424-26 for detailed biography of Pardo de Tavera.)

[22] Pablo Pastells was born in Fugeroa, Gerona, Spain on 3 June 1848, entered the Society of Jesus on 8 August 1866, and came to the Philippines in 1875. He taught at the Ateneo for a year, and was assigned to the eastern Mindanao missions. Before he was appointed as Superior of the Philippine Jesuit Mission, he stayed in Tagoloan, Misamis Oriental for one year in 1888. In 1893, he returned to Spain because of ill health. He was named Assistant to the Jesuit Provincial in Aragon, and then later worked with Jesuit famous historian, Fr. Antonio Astrain, a writer of seven-volume History of the Spanish Jesuits. Aside from annotating and editing Colin’s work Labor Evangelica, (Barcelona, 1900-1902) Fr. Pastells worked with Wencesla E. Retana on Francisco Combes’, Historia de

Mindanao y Jolo __ (Madrid, 1897). He wrote many books, and among them, was Mision de la Compania de Jesus de Filipinas en el siglo XIX, 3 volumes. (Barcelona, 1916-1917). He died on 16 August 1932 in Tortosa, Spain. See Jose S. Arcilla, S.J., “Jesuit Missionary Letters from Mindanao, Vol. IV: The Balingasag Mission, p. 268.

[23] Colin, Labor Evangelica, ed. Pastells, 1:40, nota. Translated by Fr. Miguel A. Bernad, SJ. See The Great Island.

[24] Fr. Pedro Valderama celebrated the mass ever held in Philippine soil, Gregorio Zaide “Philippine History”.

[25] Fr. MA Bernad, SJ. Re-examination of Evidence, Butuan or Limasawa, Philippine Studies.

[26]  The three islands in Camotes today are San Francisco, Pilar and Poro-Tudela. Thus, the three islands mentioned in Pigafetta’s memoirs may refer now to any of the islands of Camotes, as mentioned above.  Moreover, near San Francisco is a tiny island, which maybe by its insignificance was not mentioned by Pigafetta. It is the island of Tulang Gamay, a kilometer away from the island of San Francisco. Camotes has four municipalities namely: San Francisco, Pilar, and the island of Poro and Tudela. From San Francisco at its baywalk area, one could access Poro through land route because the two islands [San Francisco & Poro-Tudela] are connected by riprap roads of about 3 kilometers in length across aquamarine marshland in between the islands. [Information provided by Sandino Peroso, a resident of Sta. Cruz, San Francisco, Cebu through personal interview on 30 June 2011.] [Annotation mine.]

[27] Translated by Fr. Bernad, SJ. An entry from Pigafetta’s record. See Re-examination of Evidence, Philippine Studies.

[28] It is an island at the southeastern tip of Leyte. See. Fr. Miguel A. Bernad, SJ, The Great Island, p. 31.

[29]  Fr. MA Bernad, The Great Island, p 42.. See Kinaadman 3 (1981):43-46.

[30] Published in Cleveland, Arthur H. Clark Company, 1908; republished in New York by Kraus Reprint Company in 1970 in pages 64, 97, and 144. See also Emma Blair and James Alexander Robertson, The Philippine Islands, 1493-1898: Explorations by Early Navigators, Vol. 33 and 34.

[31] Formerly the island of Limasawa was under the political jurisdiction of the town of Padre Burgos [mainland Southern Leyte, a 45-minute boat ride]. However in 1990, a prosperous place in Limasawa Island named Triana was created into a municipality with six (6) barangays, Magallanes; Cabilihan; Tinahan; Cartral; Lugsongan; and San Bernardo. Triana is the lone town of the island. Although the original Magellan cross is already obliterated by time, a commemorative big cross has been erected on Kapudjing the highest place in Limasawa. Kapudjing is part of Barangay Magallanes that faces Surigao. The cross on the mount could be seen in all points, including from the nearby islands. At the foot of the Kapudjing Peak, the hill [a 450 stairway] is a National Historical Commission Museum, which caters tourists. (Information derived from personal interview with Ms. Susim Alatraca Olojan, a resident of Barangay Magallanes, Triana, Limasawa, Southern Leyte on 13 April 2011 at the Office of the Local Civil Registrar, Lagonglong, Misamis Oriental.) 

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