THE PUEBLOS OF PANAY

By Paul Dumol, PhD, Grace Concepcion, PhD, and E.J. Ofilada

The following list of the towns founded in Panay during the Spanish period of Philippine history is a work
in progress. This means we do not guarantee the accuracy of the notes in the entries corresponding to
the towns, while at the same time we invite the reader to contribute missing or helpful data or to
correct errors.

The focus In this list (for now) is the foundation date of the pueblo. Immediately after the name of the
town are “proposed dates” for the foundation of the town, usually two, one coming from the list of
pueblos from Rene Javellana’s La Casa de Dios which in its turn usually comes from the Catholic
Directory, marked “CD” in our list, and the other coming from Elviro Jorde’s Catálogo bio bibliográfico de
los religiosos agustinos de la provincia del Santisimo Nombre de Jesús de las Islas Filipinas desde su
fundación hasta nuestros días, marked “J” in our list. (Please note that Jorde is sometimes identified as
Perez: Perez is his mother’s family name, which he writes after his family name following Spanish
practice.) Sometimes two dates are given from La Casa de Dios: the first is the date when the pueblo
was first a visita and the second when the visita became a pueblo.

Immediately after the proposed dates come data from sources relevant to the foundation of the pueblo.
As of the moment, these sources are principally Jorde’s biographical notes on missionaries in
his Catálogo and Juan Fernández’s Monografías de los pueblos de la isla de Pan-ay. There are also
occasional references to Isacio Rodriguez’s multi-volume Historia de la provincia agustiniana del Smo.
Nombre de Jesus de Filipinas, identified in our notes by the volume and page numbers and Juan de
Medina’s Historia de los sucesos de la Orden de N. Gran P. S. Agustín de estas Islas Filipinas. English
translations are available of Fernandez’s and Medina’s works. These references are sometimes
interspersed with our comments, which we put in italics.

After these notes comes our judgment concerning the foundation date of the pueblo, described
variously as “certain,” “likely,” “acceptable,” etc. The judgments as to foundation dates are, of course,
tentative and based on the stage of our research. The following generalizations may be made at the
moment. Through the sixteenth to the eighteenth centuries, “foundation” meant the foundation of an
independent parish which was organized at the same time as a municipality with its own native
gobernador. In the nineteenth century, towns appear which were founded by the colonial government
in Manila and which only subsequently become visitas or parishes. In such cases, we have counted the
foundation of the town from the time of its foundation by the colonial government. The reason for this
is the ultimate interest behind this project: the formation of civic communities. Our assumption is that
the civil foundation of a town meant the beginning of civic life in that community, even if it was not yet
an independent parish. It isn’t clear yet, but it seems that there were visitas founded by missionaries
before the nineteenth century that became towns (with a gobernador) even before becoming
independent parishes. In such a case, the foundation of the visita (which was probably marked by the
construction of a visita chapel) would count as the foundation of the town. This is something for
verification.

Beside the name of the pueblo are sometimes other names in parentheses. These are other names by
which the pueblo is also referred to in the sources. Note that sometimes these alternative names are in
fact visitas that over time were absorbed into the pueblo. Certain pueblos are identified as “iglesia
matriz”: this means that the pueblo was the source of the missionaries who ministered to visitas. We
have identified only the early Iglesias matrices.

A few pueblos are listed with their names in parentheses. These are pueblos which eventually became
part of another pueblo. Henceforth we wish to include the vicissitudes of a pueblo’s history: its first
appearance as a visita, its subsequent disappearance as a pueblo being absorbed by another pueblo, its
reappearance as a pueblo, as often as these have occurred.

Some pueblos do not have any data following the proposed dates. These are pueblos which do not
appear in the sources we have consulted thus far. We have limited ourselves for the moment to sources
on Augustinians; the pueblos that do not have data on our list were under other religious orders or
directly under the diocese. We will eventually gather data on them.

After our judgment on the foundation date of the early pueblos come remarks regarding whether or not
a particular pueblo appears in two lists of pueblos: one that is dated 1626 and another dated 1714. If an
early pueblo does not appear in these lists, the reason why is something for further research. There are
two other lists that we cite occasionally, both made by Rodriguez: they are his comments on two
documents that refer to but do not identify Augustinian convents. The documents give a figure for
existing convents; Rodriguez fills out which convents these were. The two documents are early—one
dated 1588 and the other 1594

Dumangas (Araut, Halaud), Iloilo

Iglesia matriz
Proposed dates: 1569 (CD); 1569, 1572 (LCD); 1575 (J)

Jorde:

• RADA (V.e Martín de). Misión 1 (1565). Prior durante la ausencia del V.eP. Herrera, Provincial en 1572
y Definidor en 1575, después de fundar los conventos de Otón y de Dumangas, pasó á China en 12 de
Junio del mismo año

• ALVA (V.e Juan de) Misión 2 (1569). Fundada por él la iglesia de Dumangas,se le nombró en

1572 primer Prior del convento de Manila y Definidor

Fernandez: “In June 1565 Mateo del Sanz arrived at this town. The Dumangasanons welcomed him very
well, sold him rice, and promised him their friendship. In 1566 Luis de la Haya went also to Dumangas
[sic], and confirmed the friendship that its inhabitants had agreed on with the Camp Master. In 1566 and
1567 Fr. Martin de Rada went preaching by the watersheds of Halauod. In 1569 Fr. Juan de Alva was
appointed Minister of the town.” (156)

Rodriguez: 1569: Alva founds Dumangas (vol. 1, page 149).

CERTAIN: 1569

Rodriguez:

Vol. 1: Pedro de Arce, “Memorial para los señores del Real Consejo de Indias, de los Religiosos que ay en
mi Opispado de Cebú,” Manila, July 1626: “pueblo de Dumangas: convento con un sacerdote; 500
tributos.”
Vol. 2: Sebastián de Foronda, “Estado de los pueblos de la Isla de Panay en 1714”: “Dumangas…visitas:
Hapitan; Anilao; Talanguis; tributos: 1.000.”

Tomás de Ortiz, Decreto 2o reducing the number of visitas (circa November 18, 1717): “El Partido o
Ministerio de Dumangas tendrá dos Visitas, que serán Pandán [?], y Pototan …”

Oton, Iloilo

Iglesia matriz

Proposed dates: 1569 (CD); 1570 (J)

Jorde: 

• RADA (V.e Martín de). Misión 1 (1565). Prior durante la ausencia del V.eP. Herrera, Provincial en 1572
y Definidor en 1575, después de fundar los conventos de Otón y de Dumangas, pasó á China en 12 de
Junio del mismo año

• MANRIQUE (Fr. Francisco). Misión 6 (1575). Luego que llegó á estas Islas, relevó al V.e  Rada en el
ministerio de Otón en 11 de Septiembre de 1575

Fernandez: “On May 3, 1572, the town became the Chapter House of the Augustinian Order and they
valued it so much. Thrice, all the Ministries of the Island were abandoned, but that of Oton was always
an exception.” (126) Fernandez takes issue with the claims that “Oton was the first town of Panay where
the Good News was spread” (the earliest reports do not mention Oton) and that “Fr. Rada erected the
convent in this town in 1570.” (Rada’s letters do not mention Oton until 1575).

LIKELY: 1570
 

Rodriguez:

Vol. 1: Pedro de Arce, “Memorial para los señores del Real Consejo de Indias, de los Religiosos que ay en
mi Opispado de Cebú,” Manila, July 1626: “pueblo de Otón: convento con dos religiosos; 1000 tributos.”

Vol. 2: Sebastián de Foronda, “Estado de los pueblos de la Isla de Panay en 1714”: “Octong…visitas:
Inguang; Taytay; tributos: 1.300.” Tomás de Ortiz, Decreto 2o reducing the number of visitas (circa
November 18, 1717): “El Ministerio o Partido de Ottón tendrá dos Visitas, que serán Alimodian, y
Guimarás …”

Tigbauan, Iloilo

Iglesia matriz

Proposed dates: 1575 (J); 1578 (CD)

Jorde: 

• MONTOYA (Fr. Luis). Misión 9 (1578) …despuésde haber administrado el pueblo de Tigbauan en 1580…

• CASTRO (Fr. Alonso de). Misión 8 (1577). Impuesto á la perfección en los idiomas tagalo y
bisaya,ejercío la cura de almas… en Tigbauan el 1581. Till 1587.
Fernandez: “This town was the Visita of Oton until 1578, when it was declared an independent Ministry.
Nevertheless, this continued without its own minister, annexed to its matrix until 1580 because of the
inalterable order that forced the Superiors to abandon all the Visayan Doctrinas. In 1580, Father Luis de
Montoya was its Minister. The Ministry continued in this town until the middle of 1593, when it was
given to the Bishopric…” (128)

Medina: “Adelantóse más el P. Provincial, y puso religiosos en la isla de Panay. Acuérdese el lector de la

descripción que de ella hicimos y hallará en el penúltimo lugar al convento de Tigbauan; pues ahí puso
religiosos de asiento” (129) Resident religious [religiosos de asiento] were established here during the
term of Fr. Agustin de Alburquerque (1578-81).

Rodriguez: Vol. 9, note 48 cites a reference to Tigbauan in the Libro de Gobierno de la Provincia [Actas

originales del capítulo provincia de 1575], but “creemos que fue solo jurídicamente o literariamente,
porque nada vuelve a decirse hasta el capítulo del 22.4.1581: ‘In conventu nostro de Tigbaua
praefficimus in Priorem Reverendum Patrem fratrem Ildephonsum de Castro et recipitur de novo
conventus hic’; estas palabras, nos afirmamos en nuestra opinion, significarían que la primera
aceptación fue meramente nominal. A partir del 1581 dicha casa aparece siempre en la lista de
provisiones de conventos y priores.” And Fray Alonso de Castro? In volume 18 of his monumental work,
Rodriguez mentions “un definitorio particular [Tondo, 11.6.1580] designó Prior para Tigbauan en la
persona del P. Luis (roto) [de Montoya?]” (vol. 18, note 1778). This looks like a silent correction of the
omission of the earlier volume, and yet the chapter meeting of 1581 does say “recipitur de novo
conventus hic.” Perhaps Montoya never exercised his ministry.

CERTAIN: 1581

Rodriguez:

Vol. 1: Pedro de Arce, “Memorial para los señores del Real Consejo de Indias, de los Religiosos que ay en
mi Opispado de Cebú,” Manila, July 1626: “pueblo de Tibaguan [Tigbauan]: un convento con dos
religiosos, ordinariamente; 1.000 tributos.”

Vol. 2: Sebastián de Foronda, “Estado de los pueblos de la Isla de Panay en 1714”: “Tigbauan…visitas:
Langao; Hagua; tributos: 1.400.” Tomás de Ortiz, Decreto 2o reducing the number of visitas (circa
November 18, 1717): “El Ministerio de Tigbauan tendrá dos Visitas, que serán Catmando, y Rumbang …”
 

Pan-ay, Capiz

Iglesia matriz

Proposed dates: 1580 (CD); 1581 (J)

Jorde: 

• CAMACHO (Fr. Agustín). “Religiosos, de quienes se ignora la fecha de su llegada a Manila, desde el
1565 al 1600.”Fué ministro compañero en Panay el 1581. (62)

• SIGÜENZA (Fr. Miguel de). Misión 10 (1581; Jorde mistakenly puts 1583) …ministro del pueblo de
Antique el 1581, de Panay el 1582 [till 1584] y 1591…

Fernandez: From the last months of 1569 until mid-April of 1571, this town was the residence of
adelantado Legazpi…

LIKELY: 1581

Fernandez: The Visitas of Pan-ay were: Bolocaue, Aranguel, Cagayuman, Sibara, Capis, Ibisan, Dibingding
or Mandruga, all of which became parishes, except one.

Rodriguez:
Vol. 1: Pedro de Arce, “Memorial para los señores del Real Consejo de Indias, de los Religiosos que ay en
mi Opispado de Cebú,” Manila, July 1626: “pueblo de Panay: con varias visitas con dos sacerdotes; 1000
tributos.”

Vol. 2: Sebastián de Foronda, “Estado de los pueblos de la Isla de Panay en 1714”: “Panay…visitas: San
Nicolás de Mactán; San Agustín de Mayón; San Lorenzo de Dimindin; S. Joseph de Kurasan; San Joseph
de Aranguen: tributos: 930.” Tomás de Ortiz, Decreto 2oreducing the number of visitas (circa November
18, 1717): “El Partido o Ministerio de Panay tendrá una Visita, que será Bagón…”

Arevalo, Iloilo         

Proposed date: 1581 (CD)

Jorde: 

• RAMÍREZ (Fr. Francisco). Misión 10 (1581). …Compañero del ministro de Arévalo en 1584, regentó
después la cura de almas en Otón el 1585, en Jaro el 1587y en Cagayán el 1588. (23)

• MENDOZA (V.e Mateo). “Religiosos profesos del convento de S. Pablo de Manila desde el 1576 al
1600.” A nuestro objeto bástanos saber que, al emitir sus votos en Manila, le mandaron los Superiores á
Méjico para recibir las órdenes sagradas, por no haber Obispo aún en Filipinas, y que poco tiempo
después (1580) era ministro de Malolos, pasando á Arévalo (1584), S. Pablo de los Montes (1586), y
Porac en (1594).

Fernandez: “It was founded in 1581 by Governor General Gonzalo Ronquillo de Peñalosa in memory of
his hometown in the province of Avila. By his order, the Provincial Authorities and Proveedores, who at
that time had been residing in Ogtong, moved to the new Villa…” (123)
CERTAIN: 1581

Rodriguez:

Vol. 15: “Informe del Obispo de Filipinas, Fr. Domingo de Salazar, OP., sobre el censo de las Islas Filipinas
en los años 1587-1588.” “La villa de Arévalo.—La villa de arévalo está asentada en la ysla de otón con
beynte bezinos enomenderos y otros treynta soldados, aloxados con ellos, con rregimiento y alcaldes
hordinarios y un alcalde mayor. Ay en las yslas comarcanas a esta población beynte y dos mill
tributarios, de los quales tiene su magestad tres mill e los dies y nueve mill en dies y ocho,
encomendores; ay yglesia e vicario, y un monesterio con dos agustinos, y otras quatro casas de la
mesma horden fuera de la villa; en algunas encomiendas, que en todas cinco, ay diez saçerdotes; son
nesçesarios otros tres o quatro…” (page 360).

Vol. 18: [Pedro de Arce, “Memorial para los señores del Real Consejo de Indias, de los Religiosos que ay
en mi Opispado de Cebú,” Manila, July 1626]: “En otón, en la villa de arévalo, tienen cassa con una
estancia de ganado mayor, con un saçerdote y un hermano.”

Antique (Hamtic), Antique

Iglesia matriz

Proposed date: 1581 (CD, J)

Jorde: 
• SIGÜENZA (Fr. Miguel de). Misión 10 (1581; Jorde mistakenly puts 1583) …ministro del pueblo de
Antique el 1581, de Panay el 1582 [till 1584] y 1591…

Medina: “Puso el P. Provincial religiosos en Hantíc contracosta de Panay: fué muy buen pueblo, y de
aquí fué Prior el santo mártir Meló; ya muy acabado, porque le hemos dejado y vuelto á tomar.”
(138) This was during the term of Fr. Andrés de Aguirre (1581-84).

ACCEPTABLE: 1581 but Rodriguez does not count it among the four houses of Augustinians mentioned
by Bishop Salazar in his report of 1587-1588. He does count it among the six monasteries mentioned by
Francisco de Ortega in his report of 1594 (Rodriguez, vol. 16, pp. 53-54, “Relación del P. Francisco de
Ortega, OSA., sobre los progresos que estaban haciendo los agustinos en la conversion de los indigenas
de Filipinas… [Madrid 1594]”).

Rodriguez:

Vol. 1: Pedro de Arce, “Memorial para los señores del Real Consejo de Indias, de los Religiosos que ay en
mi Opispado de Cebú,” Manila, July 1626: “pueblo de Antique: tiene seis visitas; convento con un
sacerdote y a veces, dos; 1000 tributos.”

Vol. 2: Sebastián de Foronda, “Estado de los pueblos de la Isla de Panay en 1714”: “Hantique…visitas:
Aslomán; Sibalon; Bugason; tributos: 1000.” Tomás de Ortiz, Decreto 2o reducing the number of visitas
(circa November 18, 1717): “El Ministerio o Partido de Hantic tendrá tres Visitas, que serán Aslomán,
Sibalon y Bugason…”

Jaro (Salog), Iloilo

Iglesia matriz

Proposed dates: 1575 (J); 1587 (CD)

 

Jorde:

• RAMÍREZ (Fr. Francisco). Misión 15 (1593) …regentó después la cura de almas en Jaro el 1587…

Fernandez: “Until 1584 it was the Visita of Ogtong. In this year they gave [it] its own Minister, but
annexed to the town of Arevalo. In 1587 they made it an independent parish, but, on October 7 of the
same year the Augustinians gave the order to abandon all the Ministries in the Visayas… the Friars came
back in 1590 at the request of Gov. Gen. Gomez Perez Dasmariñas…” (140) Note that Fernandez says
that Jaro had its own minister in 1584 while a visita. We take this to mean that, while the pueblo had its
own church (probably of bamboo), the priest assigned to it had no convento in which to live.

CERTAIN: 1590

Rodriguez:

Vol. 1: Pedro de Arce, “Memorial para los señores del Real Consejo de Indias, de los Religiosos que ay en
mi Opispado de Cebú,” Manila, July 1626: “pueblo de Xaro [Jaro]: convento con un sacerdote o dos;
1000 tributos.”

Vol. 2: Sebastián de Foronda, “Estado de los pueblos de la Isla de Panay en 1714”: “Xaro [Jaro]…visitas:
Catmón; Abay; tributos: 1.900.”

Ajuy, Iloilo

Proposed date: 1851 (CD, J)

 

Jorde: 

• SAHAGÚN (Fr. Juan de). Misión 22 (1610). …ministro bisaya de Jaro y Ajui por los años de 1618… This
contradicts the proposed date.

Fernandez: “The Augustinians founded it in 1590 under the invocation of San Nicolas de Tolentino and
ceded it to the Diocese. However, the disturbances and displeasure between the beneficiaries of the
town and the neighboring friars were so many and so frequent, that for the sake of avoiding them, the
Order proposed to administer it again, giving the Doctrina of Ibahay to the Diocese in exchange for it.
Since in some histories and in catalogues and records they have committed pitiful mistakes on the date
of the exchange and the town for which Ajuy was exchanged, we believe it convenient to correct these
errors showing that the exchange for the said town was in 1617.” (160)

San Antonio, Chronicas (1738): “After very painstaking efforts, at the time when this book is in press I
receive information about the curacies of the seculars of Zebù, in the following form… in the island of
Panày, in the city of Arébalo, Ahúy, Aclàng, Banga, Ybahày, and Culási.” [Blair & Robertson, Vol. 28, p.
162].

Delgado, Historia general (1751-54): Chapter II: Of the ministries of souls that pertain to the clerics in
these Filipinas Islands. “In the island of Panay, the curacy of Aclán, Banga, Ibajay, Culasi, Ajui, and that of
the town of Arévalo…” [Blair & Robertson, Vol. 28, p. 164].

CERTAIN: 1590 following Fernandez

Rodriguez:

Vol. 18, page 397: Pedro de Arce, “Memorial para los señores del Real Consejo de Indias, de los
Religiosos que ay en mi Opispado de Cebú,” Manila, July 1626. Referring to the Jesuits, Arce says, “En
axui está un beneficiado que administra mill tributos…”
Ajuy appears on the Murillo Velarde map.

Kalibo (Aclan), Aklan

Proposed date: 1581 (CD)

Jorde: 

• IBARRA (Fr. Andrés). Misión 10 (1581; Jorde mistakenly puts 1583) Destinado en 1581 á la conquista
espiritual de Aclán (Panay), consagróse con ardiente celo á la conversión de aquellos naturales,
encaminando á este santo fin todos sus esfuerzos hasta lograr la sumisión y obediencia de aquel pueblo
salvaje.Por renuncia que hizo el P. Fr. Andrés Arce [did Jorde mean “Ibarra”] del Subpriorato de
Manila [1584], regresó á este convento…

• ARCE (El V.e Sr. D. Fr. Pedro de). Misión 10 (1581)Dedicado en los primeros años de su ministerio á la
reducción de los naturales de Ibahay y Aclán, pasó después á regentar el pueblo de Panay (1587)… The
impression Ibarra’s and Arce’s entries gives is that their time in Aclan was spent resettling the Aklanons
in the pueblo of Aclan.

• PINTO DE SALAS (Fr. Fernando). Misión 15 (1593). Conventual de Aclán el 1593y ministro de Lubao en
la Pampanga el 1596… (45) It seems Aclan was functioning as a pueblo by this time.

If we regard Ibarra and Arce’s mission work as the foundation of the pueblo of Aclan, then the latter
could be dated to 1581. It is not clear, however, when Aclan started functioning as a pueblo, that is,
when the initial work of resettling had become stable.

Rodriguez: Francisco de Ortega counts Aclan among 6 Augustinian monasteries in 1594 (Vol. 16,
“Relacion del P. Francisco de Ortega, OSA., sobre los progresos que estaban hiciendo los agustinos en la
conversion de los indigenas de Filipinas…” [Madrid 1594]), confirming our inference that it must have
been functioning as a regular pueblo by Pinto de Salas’s time.

ACLAN AS FUNCTIONING PUEBLO: AFTER 1584 AND BEFORE 1593.

Pototan, Iloilo

Proposed dates: 1599 (CD, J); 1872 (LCD)

Jorde:

• RIVERA (Fr. Luis). Misión 18 (1598).Fué ministro de Pototan el 1599 y uno de los religiosos que más
trabajaron por la urbanización y adelanto de la agricultura en el mencionado pueblo. (53)

Medina: “Puso Religioso en Pototan, cuyo pueblo se acabó, y aquel que era ya pequeño, se juntó arriba
de Suagui á otro de Baong, de modo que se hizo allí Iglesia.” (161) This occurred during the second term
of Fr. Diego de Alvarez (1593-96).

Fernandez: “It was founded in 1593 and was immediately given its own Minister. In 1603 it was annexed
to Dumangas, yet it continued to have its own priest until 1605.” (152)

CERTAIN: 1593 or earlier

Pototan was a visita of Dumangas in 1717. It is also mentioned in Buzeta and Bravo’s Diccionario.
 

Passi, Iloilo

Iglesia matriz

Proposed dates: 1584 (CD); 1590 (J); 1872 (LCD)

Jorde:

• AGREDA (Fr. Juan de). Misión 15 (1593) Misionero de los Tinguianes en 1593, primer ministrode Passi
el 1594 y de Panay y Aclán en 1596. Falleció el 1652. (44)

CERTAIN: 1594, but Fernandez claims “Passi was founded in 1584 and its Patron Saint is San Guillermo.”
(154) 1584 is probably a typographical error.

Rodriguez:

Vol. 1: Pedro de Arce, “Memorial para los señores del Real Consejo de Indias, de los Religiosos que ay en
mi Opispado de Cebú,” Manila, July 1626: “pueblo de Passi: convento con dos sacerdotes; 1000
tributos.”

Vol. 2: Sebastián de Foronda, “Estado de los pueblos de la Isla de Panay en 1714”: “Passi…visitas:
Guayahon; Lupa; Cabonga; tributos: 925.” Tomás de Ortiz, the Provincial, reduced its visitas to one in
1717.
Passi is also mentioned in Buzeta and Bravo’s Diccionario.

Dumalag, Capiz

Iglesia matriz

Proposed dates: 1590 (CD); 1596 (J)

Jorde:

• ATIENZA (Fr. Lucas). “Religiosos, de quienes se ignora la fecha de su llegada a Manila, desde el 1600 al
1700.” Fué ministro de Ibahay el 1608, de Dumalag el 1614…

Rodriguez (Vol. 18, note 1800): Dumalag, according to Jorde, was founded as an independent pueblo in
1595. The first Prior was Sebastián Méndez in 1596.

Fernandez: “It was founded in 1590, and it passed to the Diocese until 1614 when it returned to its
founders.” (172)

Medina: “El partido de Dumalag le debe nuestra eligion á la solicitud de N. P. Baraona; porque lo recabó
del Sr. D. Juan de Silva, y esto no siendo Provincial, sino mero Prior.” (219)

Fernandez seems mistaken about its founding, but not about its passing to the Diocese, which must
have occurred around the turn of the century. He would be correct as well about its return to the
Augustinians.

CERTAIN: 1596 on the basis of the first appointment of a Prior.

 

Rodriguez:

Vol. 1: Pedro de Arce, “Memorial para los señores del Real Consejo de Indias, de los Religiosos que ay en
mi Opispado de Cebú,” Manila, July 1626: “pueblo de Dumalag: convento con dos sacerdotes; 800
tributos.”

Vol. 2: Sebastián de Foronda, “Estado de los pueblos de la Isla de Panay en 1714”: “Dumalag…visitas:
Gapason; Malinao; Maajen; tributos: 350.” Tomás de Ortiz, the Provincial, reduced its visitas to one
(1717)

Ibajay (Potol), Aklan              

Proposed date: 1596 (CD)

Jorde:

• ARCE (El V.e Sr. D. Fr. Pedro de). Misión 10 (1581)Dedicado en los primeros años de su ministerio á la
reducción de los naturales de Ibahay y Aclán, pasó después á regentar el pueblo de Panay (1587)… Arce
seems to have spent time from 1583 settling the inhabitants of this area. Ibajay became a pueblo at a
later date.

• PERNÍA (Fr. Gabriel de). Misión 14 (1590). …ministro infatigable de los pueblos de Bantayán (1593), de
Potól (1596), de Passí (1597), de Sibucao (1600)y de S. Nicolás el 1607.
Medina: “Pusiéronse Religiosos en Potol, que es la primera punta de la isla de Panay que se descubre
viniendo de Manila.” (162) This was during the second term of Fr. Diego de Alvarez (1593-96).

Fernandez: “Its name before was Potol… Owing to the raids of the Moro pirates the authorities
transferred it two leagues to the interior. In 1596 the Augustinian capitulars declared it ‘capital,’ as
name given at that time to the mother churches of big Visitas…” (176)

ACCEPTABLE: 1596

Rodriguez:

Vol. 18, page 397: Pedro de Arce, “Memorial para los señores del Real Consejo de Indias, de los
Religiosos que ay en mi Opispado de Cebú,” Manila, July 1626. He reports on the Jesuits: “En Ibahai está
un beneficiado que administra seisçientos tributos…”

(Sibucao, Iloilo)

Jorde:

• MORALES (V.e Hernando). Misión 18 (1598) Fué además ministro de Sibucao en 1611, (donde

destruyó con sus propias manos el ídolo llamado Banog) y de Laglag hasta el 1618, en que se hizo cargo
de S. Nicolás de Cebú, pasando después á Dumalag. Murió santamente en este último pueblo el año
1647.(55-56) A footnote in Jorde says Sibucao was subsequently absorbed by Laglag. In 1717 it was still a
visita of Dueñas.
Medina: “Pusieron también religiosos en este Capítulo en Sibucao… Pareció después á los Padres que lo
acertaban, y retirándole la tierra adentro medio día de camino, en un pueblo llamado Laglag…”
(162) Medina does not specify when, but seems to imply this happened within Fr. Alvarez’s term; hence,
the date below.

LIKELY: circa 1593-96

Rodriguez:

Vol. 1: Pedro de Arce, “Memorial para los señores del Real Consejo de Indias, de los Religiosos que ay en
mi Opispado de Cebú,” Manila, July 1626: “pueblo de Dumalao: convento con dos sacerdotes; más de
800 tributos.”

Vol. 2: Sebastián de Foronda, “Estado de los pueblos de la Isla de Panay en 1714”: “Dumarao…visitas:
Duyoc; Matubang; tributos: 287½.” Tomás de Ortiz, the Provincial, reduced its visitas to one (1717).

Batan, Aklan

Iglesia matriz

Proposed date: 1601 (CD)

Jorde: BARAONA (V.e Fr. Alonso). Misión 21 (1606). …Ministro aventajado de Dumangas el 1608, de

Batan el 1609, de Jaro el 1610, de Aclán el 1613, de Passi el 1614…
Rodriguez says Batan was “accepted” by the Province in the chapter celebrated in Manila April 4, 1602.

CERTAIN: 1602

Rodriguez:

Vol. 2: Sebastián de Foronda, “Estado de los pueblos de la Isla de Panay en 1714”: “Batán…visitas:
Mabolo; Dumarao; Sapa; Actan e Ibajay; Damayas; Mahanlud; Sapián; Talaua; Dagdagan; Tabón;
Camansi; Damarán; Mandong; tributos: 933.” Tomás de Ortiz, Decreto 2o reducing the number of visitas
(circa November 18, 1717): “El Partido, o Ministerio de Batán tendrá una Visita, que será Sapián …”

Dueñas (Laglag), Iloilo

Iglesia matriz

Proposed dates: 1590 (LCD); 1605 (CD); 1608 (J)

Jorde:

• CASTILLO (Fr. Pedro del). Misión 18 (1598).Ministro de Pototan el 1609, de Batan en 1613 y de Laglag
el 1607… (56)

• PEÑA (Fr. Lucas de). “Religiosos, de quienes se ignora la fecha de su llegada a Manila, desde el 1600 al
1700.”Fué ministro peritísimo en el idioma bisaya, y ejerció la cura de almas en los pueblos de Halaud
(1600), Jaro (1602), Aclán (1604), Laglag (1607)…
Fernandez: “This town was founded in 1590 with the name of ‘Sumandig”… It is uncertain who were the
assigned curates there until they changed it in 1599 to ‘Sibucao’… In 1603 it was annexed to Dumangas.
In 1605 it was independent again. In 1608 they changed its name to Laglag…” (153)

Rodriguez does not include Dueñas among the 6 monasteries mentioned by Francisco de Ortega in
1594 (Vol. 16, “Relacion del P. Francisco de Ortega, OSA., sobre los progresos que estaban hiciendo los
agustinos en la conversion de los indigenas de Filipinas… [Madrid 1594]).” This favors Jorde’s date which
must, however, be corrected to 1607, given the priestly assignments he reports.

LIKELY: 1607

Rodriguez:

Vol. 1: Pedro de Arce, “Memorial para los señores del Real Consejo de Indias, de los Religiosos que ay en
mi Opispado de Cebú,” Manila, July 1626: “pueblo de Laglag: un convento con un sacerdote; 700
tributos.”

Vol. 2: Sebastián de Foronda, “Estado de los pueblos de la Isla de Panay en 1714”: “Laglag…visitas:
Lambunao; Sumandig; Sibucao; tributos: 780.” Tomás de Ortiz, the Provincial, reduced its visitas to one
in 1717.

Mambusao, Capiz

Iglesia matriz

Proposed date: 1606 (CD)

 

Jorde:

• PORRAS (Fr. Francisco). Fué conventual de Mambusao el 1607, ministro de Antique el 1617 y de Passi
el 1620.Murió el año de 1621. (79)

Fernandez: “It was founded in 1590, but annexed to Batang until February 15, 1606, when Don Pedro
Bravo de Acuña, on the day before going on his expeditions to Moluccas, and at the request of Bishop
Agurto, wrote to the Provincial of the Augustinians asking him to assign a minister in this town, which
was complied with in 1607.” (180)

CERTAIN: 1607

Rodriguez:

Vol. 1: Pedro de Arce, “Memorial para los señores del Real Consejo de Indias, de los Religiosos que ay en
mi Opispado de Cebú,” Manila, July 1626: “pueblo de Mambusao: convento con un religioso sacerdote;
más de 1000 tributos.”

Vol. 2: Sebastián de Foronda, “Estado de los pueblos de la Isla de Panay en 1714”: “Mambúsao…visitas:
Tunga; Jaguaya; Hamindag; Sigma; tributos: 930.”

Dingle (Baong), Iloilo

Proposed dates: 1608 (J); 1886 (CD)

 

Jorde:

• CASTILLO (Fr. Pedro del). Misión 20 (1604).Conventual de Pototan el 1605 y ministro de Baong (Dingle)
el 1611 y 1633, de Jaro el 1614, de Laglag el 1617

• OSEGUERA (Fr. Diego). “Religiosos, de quienes se ignora la fecha de su llegada a Manila, desde el 1600
al 1700.” Estudiante-Corista el 1607, ministro de Mambusao el 1611 y de Baong (Dingle) el 1614.

• ALVARADO (Fr. Francisco). “Religiosos, de quienes se ignora la fecha de su llegada a Manila, desde el
1600 al 1700.”  Era Vicario de Halaud el 1614, y ministro de Baong (Dingle) el 1617, de Jaro el 1620 y de
Batan el (1626). These appointments eliminate the later date.

Rodriguez (Vol. 18, note 1789): “Se le cita por primera vez en los Libros de Gobierno de la Provincia en el
capítulo provincial [Manila, 26.4.1608], pero como Vicariato y bajo la jurisdicción inmediata del
Provincial, a quien se le facultó para proveerle de Prior cuando pudiere.” It seems the first Prior was
Castillo. (See above.)

LIKELY: 1611

Rodriguez (vol. 1): Pedro de Arce, “Memorial para los señores del Real Consejo de Indias, de los
Religiosos que ay en mi Opispado de Cebú,” Manila, July 1626: “pueblo de Baón: convento con un
sacerdote; 500 tributos.”

Dingle is also mentioned in Buzeta and Bravo’s Diccionario.

Guimbal, Iloilo
Iglesia matriz

Proposed dates: 1575 (J); 1590 (CD)

Jorde:

• NICOLÁS (Fr. Martín de S.) Misión 20 (1604) …Siendo Vicario de Guimbal el 1617, tuvo ocasión de
probar su arrojo, celo y amor á los naturales, acompañando al Capitán Lázaro de Torres, quien con una
buena armada salió en persecución de los moros mindanaos, que con el mayor descaro infestaban
aquellas costas, robando y secuestrando á sus pacíficos moradores.

Rodriguez does not count it among the six monasteries mentioned by Francisco de Ortega in his report
of 1594 (Vol. 16, “Relacion del P. Francisco de Ortega, OSA., sobre los progresos que estaban hiciendo
los agustinos en la conversion de los indigenas de Filipinas… [Madrid 1594]).” It does not figure as well in
Pedro de Arce’s list of pueblos of 1626.

Fernandez: “It was first the Visita of Oton, then of Tigbauan until 1580 when it was declared an
independent Doctrina; nevertheless, it was annexed to the mother church until 1618 and administered
by the Diocese. In 1626 the Augustinians took it back in the exchange made, giving the clergy the task of
administering the town of Ajuy. In 1630 the Augustinians wanted to give it up to the Diocese, but it was
not accepted. In 1656 it was annexed to Tigbauan and three years after they separated. In 1667 its
jurisdiction was extended until Bugason, but it declined so much the reasons for this were unknown, so
it was annexed again to Tigbauan, yet it did not prosper. In 1703 Miagao was made its visita and it did
work well.” (131)

CERTAIN: after 1594, before 1618

Rodriguez:
Vol. 2: Sebastián de Foronda, “Estado de los pueblos de la Isla de Panay en 1714”: “Guimbal…visitas:
Miagao; Igbarás; Calagbao; tributos: 1.400.” Tomás de Ortiz, Decreto 2o reducing the number of visitas
(circa November 18, 1717): “El Ministerio o Partido de Guimbal tendrá dos Visitas, que serán Miagao, y
Ibarás …”

Dumarao (Barbaran), Capiz

Iglesia matriz

Proposed date: 1581 (CD, J)

Jorde: 

• YAÑEZ Y MORALES (Fr. Juan). Misión 25 (1618). Ministro de Baong (Dingle) el 1618, de Barbarán el
1620, de Batan el 1621 y de Dumangas y Dumalag el 1624.

• MARTÍNEZ (Fr. Diego). Misión 26 (1622). …ministro de Barbarán el 1626…

• VILLANUEVA (V.e Tomás de). Misión 24 (1617). …Destinado á Bisayas, demostró bien á las claras cuan
digno era de llevar el nombre y apellido del gran limosnero agustiniano; porque a pesar de haber
ejercido la cura de almas en los pueblos de Carcar (1627),Baong (1632), Tigbauan (1633-1635), Jaro
(1636), Barbarán (1638-1641,1659-1662)…

• GUTIÉRREZ (Fr. José). Misión 31 (1645). …Ejerció la cura de almas en el pueblo de S. Nicolás de Cebú,
juntamente con el oficio de predicador del convento del Sto. Niño (1650),pasando después de ministro á
los pueblos de Guimbál (1651), Passi (1656), Panay (1659), Mambúsao (1662), Otón (1665), Batan
(1668), Dumarao (1671)y Tambobong el 1675.
Rodriguez does not count Dumarao (Barbaran) among the four houses of Augustinians mentioned by
Bishop Salazar in his report of 1587-1588 (Vol. 15), “Informe del Obispo de Filipinas, Fr. Domingo de
Salazar, OP., sobre el censo de las Islas Filipinas en los años 1587-1588.” Nor among the six monasteries
mentioned by Francisco de Ortega in his report of 1594 (Vol. 16, “Relacion del P. Francisco de Ortega,
OSA., sobre los progresos que estaban hiciendo los agustinos en la conversion de los indigenas de
Filipinas… [Madrid 1594]).”

Fernandez: “The founders gave it up to the Diocese, and in 1617 they wanted to take it again, but they
did not follow the agreements. In 1619 they agreed to exchange it for Aclan…” (171)

Based on Pedro de Arce’s memorial below, the exchange deal never happened or the Augustinians re-
claimed Dumarao by 1626 or earlier.

LIKELY: first quarter of the seventeenth century.

Barbaza (Nalupa, Nalupa Nuevo), Antique

Proposed dates: 1596 (CD); 1789 (J)

Jorde:

• IZARRA (Fr. Plácido). Misión 88 (1853).  …administró en Bisayas los pueblos de Barotac Viejo y Nalupa
en 1857 y 1859 respectivamente.

Fernandez: “Barbaza is the very old Nalupa that was founded in 1596, remaining forthwith as a
dependency of Ibahay, of Hamtic, of Guimbal and Bugason, according to different times, until 1625,
when it was administered by the Diocese. On May 18, 1849 General Claveria wrote officially the
Provincial of the Augustinians asking him to assign a parish priest in the town.” (196)
LIKELY: 1625, following Fernandez

San Pedro, Antique

Proposed dates: 1674 (J); 1744 (CD)

Jorde:

• ENRÍQUEZ (Fr. Cristóbal). Misión 24 (1617). Natural de Cáceres y ministro muy docto y observante de
los pueblos de Dumalag en 1620 y de S. Pedro (Antique) el 1627. 

Fernandez: “Founded in 1744 it was annexed to Hamtic and then to San Jose until 1834 when it was
declared an independent parish.”

How are we to understand Fernandez given Jorde’s report of a priest assigned to San Pedro in 1627? It
seems it was abandoned after 1627 and subsequently revived in 1744. Also, where does Jorde’s date of
1674 come from?

CERTAIN: first third of the seventeenth century. San Pedro does not appear in the list of towns with their
proper feasts in the Sacred Penitentiary of 1736 (Rome). See Rodriguez, vol. 9, pp. 484, 488, and 490.

San Joaquin (Suaraga), Iloilo

Proposed dates: 1687, parish 1692 (LCD); 1790 (J); 1801 (CD)

Jorde:

• ALFARAZ (Fr. Felipe). Misión 65 (1788). …Fué párroco de Lambunao (1790),