Case Study l: Where did the first Catholic Mass take place in the Philippines?

The popularity of knowing where the "firsts" happened in history has been an easy way to trivialize history.
but this case study will not focus on the significance (or lack thereof) of the site of the first Catholic mass
in the Philippines. but rather, use it as a historiographical exercise in the utilization of evidence and
interpretation in reading historical events.

Butuan has long been believed as the site of the first month period in fact, this has been the case for three
centuries, culminating in the erection of a monument in 1872 near Augustan River, which commemorates
the expeditions arrival and celebration of mass on 8 April 1521. The Butuan claim has been based on a
rather elementary reading of primary sources from the event.

Towards the end of the 19th century and the start of the 20th century, together with the increasing
scholarship on the history of the Philippines, a more nuanced reading of the available evidence was made,
which brought the light more considerations in going against the more accepted interpretation on the 1st
mass in the Philippines, made both by Spanish and Filipino scholars.

It must be noted that there are only two primary sources that historians refer to in identifying the site of the
first mass, one is the log kept by Francisco Albo, a pilot of 1 of Magellan's ship, Trinidad. He was one of the
18 survivors who returned with Sebastian Elcano on the ship Victoria after they circumnavigated the world.
The other, and the more complete, was the account by Antonio Pigafetta, Primo viaggo intorno al mondo
(First voyage around the world). Pigafetta, like Albo, was a member of the Magellan expedition and an
eyewitness of the event, particularly, of the first mass.

Primary source: Albo’s Log

Source: “Diario o dear derotero del viage de Magellanes desde el Cabo se S. Augustin en el Brazil
hasta el regreso a Espana De la nao Victoria, escrito por Frandsco Albo,” Document no. xxii in
Collectio de viages y descubrimientos que hicieron por mar los Espanoles desde fines del sogli XV,
ed. Martin Fernandez de Miguel A Bernad “Butuan or Limasawa? The site of the first Mass in the
Philippines: a Reexxamination of Evidence” 1981, Ikinaadman: A journal of Southern Ohilippines, Vol.
III. 1-35.

1. On the 16th of March (1521) as they sailed in a westerly course from ladrones, they saw land
towards the northwest; but owing to many shallow places they did not approach it. They found
later that its name was Yunugan.
2. They went instead that same day towards to another small island named suluan, and there they
anchored. There they saw some canoes but these fled at the Spaniards’ approach. This island was
at 9 and two-thirds degree North latitude.
3. Departing from those two islands. they sailed west ward to an uninhabited island of "Gada" where
they took in supply of wood and water. The sea around that island was free from shallows. (Albo
does not give the latitude of this island, but from Pigafetta's testimony, this seems to be the
"Acquada" or Homonhon, at 10 degrees North latitude.)
4. From that island they sailed westwards towards a large island names Seilani that was inhabited
and was known to have gold. (Seilani — or, as Pigafetta calls it, "Ceylon" — was the island of
Leyte.)
 5. Sailing southwards along the coast of that large island of Seilani. they turned southwest to a small
island called "Mazava," That island is also at a latitude of 9 and two-thirds degrees North.
6. The people of that island of Mazava were very good. There the Spaniards planted a cross upon a
mountain-top. and from there they were shown three islands to the west and southwest. where
they were told there was much gold. they showed us how the gold was gathered, which came in
small pieces like peas and lentils."
7. From Mazava they sailed northwards again towards Seilani. They followed the coast of Seilani in a
northwesterly direction, ascending up to 10 degrees of latitude where they saw three small
islands.
8. From there they sailed westward, some ten leagues. and there they saw three islets, Where they
(hopped anchor for the night. In the morning they sailed southwest some 12 leagues. down to a
latitude of 10 and one-third degree. There they entered channel between two islands, one of which
was called "Matan" and the other "Subu."
9. They sailed down that channel and then turned westward and anchored at the town (la villa) of
Subu where they stayed ma-ny days and obtained provisions and entered into a peace-pact with
the local king.
10. The town of Subu was on an east-west direction with the islands of Suluan and Mazava. But
between Mazava and Subu, there where so many shallows that the boats could not go westward
directly but has to go (as they did) in a round-about way.

It must be noted that in albo’s account, the location of Mazava fits the location of the island of limasawa, at
the southern tip of Leyte, 9֯54N. also, Albo does not mention the first Mass, but only the planting of the cross
upon a mountain-top from which could be seen three islands to the West and southwest, which also fits the
southern end of limasawa.

Primary Source: Pigafetta's Testimony on the Route of Magellan's Expedition

Source: Emma Blair and James Alexander Robertson, The Philippine Islands,Vols. 33 and 34, as cited in
Miguel A. Bernad,“Butuan or Limasawa? The Site of the First Mass in the Philippines: A Reexamination of
Evidence ” 1981, Kinaadman: A Journal of Southern Philippines, Vol. III, 1-35.

1. Saturday, 16 March 1521 -Magellan's expedition sighted a “high land” named “ Zamal ” which was some
300 leagues westward of Ladrones (now theMarianas) Islands.

2. Sunday,March 17-“The following day" after sighting Zamal Island,they landed on “ another island which
was uninhabited ” and which lay “ to the right ” of the above-mentioned island of “Zamal.”(To the “right” here
would mean on their starboard going south or southwest.) There they set up two tents for the sick members
of the crew and had a sow killed for them. The name of this island was “Humunu” (Homonhon). This island
was located at 10 degrees North latitude.

3. On that same day (Sunday, March 17), Magellan named the entire archipelago the “Islands of Saint
Lazarus,” the reason being that it was Sunday in the Lenten season when the Gospel assigned for the Mass
and the liturgical Office was the eleventh chapter of St.John, which tells of the raising of Lazarus from the
dead.
4. Monday, March 18-In the afternoon of their second day on that island, they saw a boat coming towards
them with nine men in it. An exchange of gifts was effected. Magellan asked for food supplies,and the men
went away, promising to bring rice and other supplies in “four days.”

5.There were two springs of water on that island of Homonhon. Also they saw there some indications that
there was gold in these islands. Consequently Magellan renamed the island and called it the “Watering Place
of Good Omen” (Acquada la di bouni segnialli).

6.Friday,March 22-At noon the natives returned. This time they were in two boats, and they brought food
supplies.

7.Magellan's expedition stayed eight days at Homonhon: from Sunday,March 17,to the Monday ofthe
following week,March 25.

8.Monday, March 25- In the afternoon, the expedition weighed anchor and left the island of Homonhon. In
the ecclesiastical calendar, this day (March 25) was the feast-day of the Incarnation,also called the feast of
the Annunciation and therefore “Our Lady's Day.” On this day, as they were about to weigh anchor, an
accident happened to Pigafetta: he fell into the water but was rescued. He attributed his narrow escape from
death as grace obtained through the intercession of the Blessed Virgin Mary on her feast-day.

9.The route taken by the expedition after leaving Homonhon was "toward the west southwest, between four
islands: namely, Cenalo,Hiunanghan, Ibusson and Albarien." Very probably “Cenalo” is a misspelling in the
Italian manuscript for what Pigafetta in his map calls“Ceilon" and Albo calls “Seilani”: namely the island of
Leyte.“Hiunanghan” (a misspelling of Hinunangan) seemed to Pigafetta to be a separate island, but is
actually on the mainland of Leyte (i.e., “Ceylon”). On the other hand, Hibuson (Pigafetta's Ibusson)is an
island east of Leyte's southern tip.

Thus,it is easy to see what Pigafetta meant by sailing “ toward the west southwest" past those islands. They
left Homonhon sailing westward towards Leyte, then followed the Leyte coast southward,passing between
the island of Hibuson on their portside and Hiunangan Bay on their starboard, and then continued
southward,then turning westward to “Mazaua.”

10. Thursday, March 28- In the morning of Holy Thursday, March 28, they anchored off an island where the
previous night they had seen a light or a bonfire. That island “lies in a latitude of nine and two-thirds towards
the Arctic Pole (i.e., North) and in a longitude of one hundred and sixty-two degrees from the line of
demarcation. It is twenty-five leagues from the Acquada, and iscalled Mazaua."

11. They remained seven days on Mazaua Island.

12. Thursday,April 4-They left Mazaua, bound for Cebu.They were guided thither by the king of Mazaua who
sailed in his own boat.Their route took them past five “ islands ” namely: “ Ceylon,Bohol,Canighan,Baibai,and
Gatighan."

13. At Gatighan, they sailed westward to the three islands of the Camotes Group, namely, Poro, Pasihan and
Ponson. Here the Spanish ships stopped to allow the king of Mazaua to catch up with them, since the
Spanish ships were much faster than the native balanghai-a thing that excited the admiration of the king of
Mazaua.

14. From the Camotes Islands they sailed southwards towards “Zubu.”
15. Sunday, April 7 - At noon they entered the harbor of “Zubu”(Cebu). It had taken them three days to
negotiate the journey from Mazaua northwards to the Camotes Islands and then southwards to Cebu. It
must be pointed out that both Albo and Pigafetta's testimonies coincide and corroborate each other.
Pigafetta gave more details on what they did during their weeklong stay at Mazaua.

Primary Source:Pigafetta and Seven Days in Mazaua

Source: Emma Blair and James Alexander Robertson, The Philippine Islands, Vols. 33 and 34, as cited
in Miguel A. Bernad, “Butuan or Limasawa? The Site of the First Mass in the Philippines: A
Reexamination of Evidence” 1981, Kinaadman: A Journal of Southern Philippines, Vol. III, 1-35.

1. Thursday, March 28-In the morning they anchored near an island where they had seen a light the night
before a small boat (boloto)came with eight natives, to whom Magellan threw some trinkets as presents.
The natives paddled away, but two hours later two larger boats (balanghai) came, in one of which the native
king sat under an awning of mats. At Magellan's invitation some of the natives went up the Spanish ship, but
the native king remained seated in his boat. An exchange of gifts was effected. In the afternoon that day, the
Spanish ships weighed anchor and came closer to shore, anchoring near the native king's village. This
Thursday, March 28, was Thursday in Holy Week, i.e., Holy Thursday.

2. Friday, March 29- “next day. Holy Friday,” Magellan sent his slave interpreter ashore in a small boat to ask
the king if he could provide the expedition with food supplies, and to say that they had come as friends and
not as enemies. Any reply the king himself came in a boat with six or eight men and this time went up
Magellan's ship and the two men embraced. Another exchange of gifts was made. The native king and his
companions returned ashore, bringing with them two members of Magellan's expedition as guests for the
night. One of the two was Pigafetta..

3. Saturday, March 30-Pigafetta and his companion had spent the previous evening feasting and drinking
with the native king and his son. Pigafetta deplored the fact that, although it was Good Friday, they had to eat
meat. The following morning (Saturday)Pigafetta and his companion took leave of their hosts and returned
to the ships.

4. Sunday, March 31-“Early in the morning of Sunday, the last of March and Easter day,"” Magellan sent the
priest ashore with some men to prepare for the Mass. Later in the morning Magellan landed with some fifty
men and Mass was celebrated, after which a cross was venerated. Magellan and the Spaniards returned to
the ship for the noon-day meal, but in the afternoon they returned ashore to plant the cross on the summit
of the highest hill. In attendance both at the Mass and at the planting of the cross were the king of Mazaua
and the king of Butuan,

5. Sunday, March 31-On that same afternoon, while on the summit of the highest hill, Magellan asked the
two kings which ports he should go to in order to obtain more abundant supplies of food than were available
in that island. They replied that there were three ports to choose from: Ceylon, Zubu, and Calagan. Of the
three, Zubu was the port with the most trade. Magellan then said that he wished to go to Zubu and to depart
the following morning. He asked for someone to guide him thither. The kings replied that the pilots would be
available "any time." But later that evening the king of Mazaua changed his mind and said that he would
himself conduct Magellan to Zubu but that he would first have to bring the harvest in. He asked Magellan to
send him men to help with the harvest.
6. Monday, April 1 - Magellan sent men ashore to help with the harvest, but no work was done that day
because the two kings were sleeping off their drinking bout the night before.

7. Tuesday, April 2 and Wednesday, April 3 - Work on the harvest during the “next to days,” i.e., Tuesday and
Wednesday, the 2nd and 3rd of April.

8. Thursday,April 4-They leave Mazaua, bound for Cebu.

Using the primary sources available, Jesuit priest Miguel A. Bernad in his work Butuan or Limasawa:The Site
of the First Mass in the Philippines: A Reexamination of Evidence (1981) lays down the argument that in the
Pigafetta account, a crucial aspect of Butuan was not mentioned-the river. Butuan is a riverine settlement,
situated on the Agusan River. The beach of Masao is in the delta of said river. It is a curious omission in the
account of the river, which makes part of a distinct characteristic of Butuan's geography that seemed to be
too important to be missed.

Primary Source: Excerpts from Montero's Account of the Cavite Mutiny

Source: Jose Montero y Vidal, "Spanish Version of the Cavite Mutiny of 1872," in Gregorio Zaide and
Sonia Zaide, Documentary Sources of Philippine History, Volume 7 (Manila: National Book Store.
1990), 269— 273.

The abolition of privileges enjoyed by the laborers of the Cavite arsenal of exemption from the tribute was,
according to some, the cause of the insurrection. There were. however, other causes.

The Spanish revolution which overthrew a secular throne; the propaganda carried on by an unbridled press
against monarchical principles, attentatory [sic] of the most sacred respects towards the dethroned
majesty; the democratic and republican books and pamphlets; the speeches and preachings of the apostles
of these new ideas in Spain; the outbursts of the American publicists and the criminal policy of the senseless
Governor whom the Revolutionary government sent to govern the Philippines, and who put into practice
these ideas were the determining circumstances which gave rise. among certain Filipinos, to the idea of
attaining their independence. It was towards this goal that they started to work, with the powerful assistance
of a certain section of the native clergy, who out of spite toward friars, made common cause with the
enemies of the mother country.

At various times but especially in the beginning of year 1872, the authorities received anonymous
communications with the information that a great uprising would break out against the Spaniards,
the minute the fleet at Cavite left for the South. and that all would be assassinated, including the
friars. But nobody gave importance to these notices. The conspiracy had been going on since the
days of La Torre with utmost secrecy. At times, the principal leaders met either in the house of
Filipino Spaniard, D. Joaquin Pardo de Tavera, or in that of the native priest, Jacinto Zamora, and
these meetings were usually attended by the curate of Bacoor, the soul of the movement, whose
energetic character and immense wealth enabled him to exercise a strong influence.
Primary Source: Excerpts from the Official Report of Governor Izquierdo on the Cavite Mutiny of 1872

Source: Rafael Izquierdo "Official Report on the Cavite Mutiny," in Gregorio Zaide and Sonia Zaide.
Documentary Sources o/ Philippine History. Volume 7 (Manila: National Book Store. 1990). 281—286.

...It seems definite that the insurrection Was motivated and prepared by the native clergy, by the mestizos
and native lawyers, and by those known here as abogadillos...

The instigators, to carry out their criminal project. protested against the injustice of the government in not
paying the provinces for their tobacco crop, and against the usury that some practice in documents that the
Finance department gives crop owners who have to sell them at a loss. They encouraged the rebellion by
protesting what they called the injustice of having obliged the workers in the Cavite arsenal to pay tribute
starting January 1 and to render personal service, from which they were formerly exempted...

Up to now it has not been clearly determined if they planned to establish a monarchy or a republic, because
the Indios have no word in their language to describe this different form of government, whose head in
Tagalog would be called hari: but it turns out that they would place at the head of the government a priest...
that the head selected would be D. Jose Burgos, Or D. Jacinto Zamora...

Such is... the plan of the rebels. those who guided them. and the means they counted upon for its realization.

It is apparent that the accounts underscore the reason for the "revolution": the abolition of privileges enjoyed
by the workers of the Cavite arsenal such as exemption from payment of tribute and being employed in Polos
y Servicios. or force labor. They also identified Other reasons which seemingly made the issue a lot more
serious, which included the presence of the native clergy, who, out of spite against the Spanish friars.
"conspired and supported" the rebels. Izquierdo, in an obviously biased report, highlighted that attempt to
overthrow the Spanish government in the Philippines, to install a new "hari" in the persons Of Fathers Burgos
and Zamora. According to him, native clergy attracted supporters by giving them charismatic assurance that
their fight will not fail because they have God's support. aside from promises of lofty rewards such as
employment, wealth. and ranks in the army.

In the Spaniard's accounts. the event of 1872 was premeditated, and is part of a big conspiracy among the
educated leaders, mestizos. lawyers. and residents of Manila and Cavite. They allegedly plan to liquidate
high- ranking Spanish officers, then kill the friars. The signal they identify among these conspirators of Manila
and Cavite was the rockets fired from Intramuros.

The accounts detail that on 20 January 1872. the district Of Sampaloc celebrated the feast Of the Virgin of
Loreto, and came with it were some fireworks display. The Caviteños allegedly mistook this as the signal to
commence with the attack. The 200-men contingent led by Sergeant Lamadrid attacked Spanish officers at
sight and seized the arsenal. Izquierdo, upon learning of the attack. ordered the reinforcement of the Spanish
forces in Cavite to quell the revolt, The "revolution" was easily crushed, when the Manileños who were
expected to aid the Caviteños did not arrive. Leaders of the plot were killed in the resulting skirmish, while
Fathers Gomez. Burgos, and Zamora were tried by a court-martial and sentenced to be executed. Others
who were implicated such as Joaquin Pardo de Tavern, Antonio Ma, Regidor, Jose and Pio Basa. and other
Filipino lawyers were suspended from the practice of law. arrested, and sentenced to life imprisonment at
the Marianas Island. Izquierdo dissolved the native regiments Of artillery and ordered the creation of an
artillery force composed exclusively by Peninsulares.

On 17 February 1872. the GOMBLJRZA were executed to serve as a threat to Filipinos never to
attempt to fight the Spaniards again. Differing Accounts ofMe Events of1872

Differing Accounts of the Events of 1872

Two other primary accounts exist that seem to counter the accounts Of Izquierdo and Montero.
First, the account of Dr. Trinidad Hermenigildo Pardo de Tavera. a Filipino scholar and researcher, who wrote
a Filipino version of the bloody incident in Cavite.

Primary Source: Excerpt from Pardo de Tavera's Account of the Cavite Mutiny

Source: Trinidad Pardo de Tavera, "Filipino Version of the Cavite Mutiny," in Gregorio Zaide and Sonia
Zaide, Documentary Sources of Philippine History, Volume 7 (Manila: National Book Store, 1990), 274—
280.

This uprising among the soldiers in Cavite was used as a powerful level by the Spanish residents
and by the friars...the Central Government in Madrid had announced its intention to deprive the friars in these
islands Of powers of intervention in matters of civil government and of the direction and management of the
university... it was due to these facts and promises that the Filipinos had great hopes of an improvement in
the affairs of their country, while the friars on the other hand, feared that their power in the colony would
soon be complete a thing Of the past.

Up to that time there had been no intention of secession from Spain, and the only aspiration of the
people was to secure the material and education advancement of the country...

According to this account, the incident was merely a mutiny by Filipino soldiers and laborers of the
Cavite arsenal. Soldiers and laborers of the arsenal to the dissatisfaction arising from the draconian policies
of Izquierdo, such as the abolition of privileges and the prohibition of the founding of the school of arts and
trades for Filipinos, which the General saw as a smokescreen creating a political club.

Tavera is of the opinion that the Spanish friars and Izquierdo used Cavite Mutiny as a way to address other
issues by blowing out of proportion the isolated mutiny attempt. During this time, the Central Government
Madrid was planning to deprive the friars of all the powers of intervention in matters of civil government and
direction and management education institutions. The friars needed something to justify their continuing
dominance in the country, and the mutiny provided such Opportunity.

However, the Central Spanish Government introduced an education decree fusing sectarian schools run by
the friars into a school called Philippine Institute. The decree aimed to improve the standard of education in
the Philippines by requiring teaching positions in these schools to be filled by competitive examinations, an
improvement welcomed by most Filipinos.

Another account, this time by French writer Edmund Plauchut, complemented Tavera's account and
analyzed the motivations of the Cavite Mutiny.
Primary Source: Excerpts from Plauchues Account ofthe Cavite Mutiny

Source: Edmund Plauchut, The Cavite Mutiny of 1872 and the Martyrdom Of Gom-Bur-Za," in Gregorio Zaide
and Sonia Zaide, Documentary Sources of Philippine History, Volume 7 (Manila: National Book Store, 1990),
251-268.

General La Torre... created a junta composed of high officials... including some friars and six Spanish
officials.... At the same time there was created by the government in Madrid a committee to investigate the
same problems submitted to the Manila committee. When the two finished work, it was found that they
came to the same conclusions. Here is the summary of the reforms they considered necessary to introduce:

1. Changes in tariff rates at customs, and the methods of collection.

2. Removal of surcharges on foreign importations.
3. Reduction of export fees.
4. Permission for foreigners to reside in the Philippines, buy real estate, enjoy freedom of worship,
and operate commercial transports flying the Spanish flag.
5. Establishment Of an advisory council to inform the Minister of Overseas Affairs in Madrid on
the necessary reforms to be implemented.
6. Changes in primary and secondary education.
7. Establishment of an Institute of Civil Administration in the Philippines, rendering unnecessary
the sending home of short-term civil officials every time there is a change of ministry.
8. Study Of direct-tax system.
9. Abolition Of the tobacco monopoly.
...The arrival in Manila of General Izquierdo... put a sudden end to all dreams of reforms... the prosecutions
instituted by the new Governor General were probably expected as n result Of the bitter disputes between
the Filipino clerics and the friars. Such a policy must really end in a strong desire on the part Of the other to
repress cruelly.

In regard to schools. it was previously decreed that there should be in Manila a Society of Arts and Trades to
be opened in March of 1871... to repress the growth of liberal teachings, General Izquierdo suspended the
opening of the school... the day previous to the scheduled inauguration...

The Filipinos had a duty to render service on public roads construction and pay taxes every year. But those
who were employed at the maestranza Of the artillery, in the engineering shops and arsenal Cavite, were
exempted from this obligation from time immemorial. Without preliminaries of any kind, a decree by the
Governor withdrew from such old employees their retirement privileges and declassified them into the ranks
of those who work on public roads.

The friars used the incident as a part of a larger conspiracy to cement their dominance, which has started to
show cracks because of the discontent of the Filipinos. They showcased the mutiny as part of a greater
conspiracy in the Philippines by Filipinos to overthrow the Spanish Government Unintentionally, and more
so, prophetically, the Cavite Mutiny of 1872 resulted to the martyrdom of GOMBURZA, and paved the Way
to the revolution culminating in 1898.