(Obtained and translated by Bernabe B. Aquino.)
It has been said that about the middle of the seventeenth century some Chinese traders arrived at the junction of the Bumbungan and the Balanac rivers. They chose this place to establish a trading post, for the boats and barges could anchor close to the land. At that time the San Isidro Hill extended to the Balanac river, and there were rice and corn fields on the site of the present town. As time went on, the Chinese married Filipino women, and quite a settlement grew up. The Chinese built houses and stores, and formed a small village with other Filipino families. This village was under the control of Lumbang, its neighboring town. The inhabitants, of the village went to hear mass at Lumbang. The men, especially the Chinese and their sons, gradually grew rich. One of these rich mestizos supported the priest of Lumbang, who, accordingly, could not say the mass before they were all in the church.
One day, however, when the priest was hungry, he said the mass before their arrival. Then, the man who supported him became angry. He assembled all his fellowmen to talk concerning the separation of the village from Lumbang. They all agreed to build a church of their own and call a priest. They contributed money, and then asked some Chinese carpenters to build a church for them. It was completed, in 1690. At the completion of the church they agreed to build streets and enlarge their village in order that it might accommodate the increasing population. They dug up a part of the San Isidro Hill, and on that cleared space laid out the streets which are now called Maura, Rizal, and Moret. They also covered the fields with sand, and built other streets. They kept enlarging the village till it became a town. The people named this town Pinagsangajan, which means branching. They so called it Pinagsangajan, for it was located at the junction of the Balanac and the Bumbungan rivers. Now the people called it Pagsanjan, contraction of Pinagsangajan.
In 1763 the church was burned. It was rebuilt in 1764. It was not completed till 1882.
In 1880 a great earthquake occurred, and many buildings in Pagsanjan were destroyed. These ruined buildings were not repaired for seven years.
In 1890 a severe storm occurred, and the Balanac and the Bumbungan rivers overflowed their banks. The water flowed all over the town. Many buildings were carried away by the flood, and many people were drowned.
In 1893 a great fire happened, and more than one hundred and fifty buildings were burned. Before the big fire there were some large houses. Very few houses at that time were made of stone. So after the fire the people used stone materials in rebuilding their ruined houses.
They made their new houses larger than the old ones. It took them many years to finish beautifying the town.
On November 14, 1896, the Katipunan arrived at Pagsanjan. The next day they went to Santa Cruz to storm the town, but they could not carry out their plan, for all the people who were faithful to their country fought against them. Then they returned to Pagsanjan. They went back again to Santa Cruz, but they accomplished nothing. On Tuesday afternoon nearly all the inhabitants of Pagsanjan fled from the town, because many soldiers were come to storm the place. But the shelling did not happen; instead they pardoned those who did not run away when they saw that the people in the town were few. The leader of these soldiers was General Aguirre.
In 1901 the Americans came to Pagsanjan. When they came the church plaza served as barracks for the soldiers. These soldiers erected their tents and staked their horses there. This plaza has had a checkered history. In 1892 when Don Pedro Paterno, a deputy of the first district of the province of Laguna, was spending his vacation in Pagsanjan, a meeting was held at his house, and he urged upon the people the advantage of erecting a monument in the center of the park, so as to commemorate the concession of municipal government in the Philippines. The people all agreed with him, so immediately they contributed money and within a week the proposed monument was completed. In the dedication of this monument many people joined. As the monument was erected to thank the government of Spain, the inscription engraven on the tablets was about the Queen of Spain, Don Angel Aviles, the director general of the civil administration, and others. In 1898 just after the insurrection of the Filipinos against the Spaniards, the four marble tablets with their inscriptions were taken from the faces of the monument and reversed; then on the blank surface were painted inscriptions of the revolutionary government in honor of Emilio Aguinaldo and Apolinario Mabini. In 1902 after the Philippines became subject to the American government, the councillors agreed to remove the inscriptions, replacing them with others—William McKinley, José Rizal, W. H. Taft and the honorable Civil Commission of the United States in the Philippines. But the people were not contented with the inscriptions, so after a short time an agreement was made that the tablets were to be turned as they were originally mounted, presenting the old inscriptions, so that the founders and the names of those in whose honor the monument was first erected and who granted the early liberties should not be forgotten.
—Dolores Zafra.
When the order of time is most conspicuous, history is called chronicle. The work is usually divided into sections, each section covering a separate period. The periods may be long or short. The account of occurrences may be somewhat elaborate, but it is most often bare and simple. Froissart's chronicles (1326-1400), however, are a rich pageantry of feudal times. "The din of arms, the shouting of knights, and marshalling of troops are there. Visions Of fair women rise before us. Gorgeous feasts and spectacles in which this knight of France and England so much delighted are set forth in copious details, and though he is no philosopher, his shrewd observations, and richly minute descriptions have helped others to philosophize."[12] Froissart's Chronicles first appeared at Paris about the end of the fifteenth century under the title of Chroniques de France, d'Angleterre, d'Escosse, d'Espagne, de Bretagne, de Gascogne, de Flanders et lieux d'aleutour. In English there are two versions: one executed in 1523-25 by Lord Berners (reprinted in 1812); and the other 1803-5 by Thomas Johnes. The later is more correct. In the 13th and 14th centuries chroniclers sprung up all over Europe, and created the non-church history of the highways.
Contemporaneous with Froissart was Ayala, who is first of the Spanish chroniclers to be entirely safe as an historical source. Ayala wrote calm, business-like prose, and was bent upon recording facts whether glorious or inglorious. In contrast with Froissart's simple-hearted enthusiasm Ayala's attitude is one of cool sagacity and experience. He looks quite through the deeds of men. He as dispassionately records the crimes of the lords of the earth as he does their pretentions to greatness. He lived in "four wild reigns"—those of Peter the Cruel, Henry the Second, John the First, and Henry the Third—and, as a minister of state in each, had every opportunity to become disillusioned, about chivalry. An event that both Ayala and Froissart record is the murder of Blanche of Bourbon by her husband the king, Don Pedro the Cruel.
The circumstantial minuteness of an account by a chronicler, who was an eight-years' eye-witness of the king's inhumanity to his young and beautiful queen, and who recorded step by step the series of murders by which the king came up to the final crime, seems more moving to a modern reader than would seem the wildest and most impassioned ballad on the subject. Indeed, Ayala's account has settled the character of Don Pedro forever, despite the occasional attempts by some personally interested countryman to defend him, and despite the sentimental-tragedy of the theater, and such metrical outbursts as that of Chaucer's in the "Monk's Tale." But Chaucer, as Ayala himself would have told us, was an "interested party," since he was attached to the Duke of Lancaster who was attached to Don Pedro.
Seventy-five or eighty years before Ayala, Alfonso the Wise had begun the general chronicle of Spain by collecting old ballads and redoing them into prose, and by adding thereto the history of his own day. Sixty years after him, Alfonso the Eleventh appointed a court chronicler; and so the habit in Spain of recording the chief events of the kingdom was kept up from 1320 with more or less regularity down to the establishment of the Academy of History in the eighteenth century. It is interesting to note that this chronicle, that first preserved the popular metrical tales by putting them into prose, in turn gave rise to popular metrical tales that have kept the traditions—such as those of the Cid and Bernardo del Carpio.
Like this earlier part of the Spanish Chronicle, the still older legendary chronicles of the North promoted literature. That of the Britons by Geoffrey of Monmouth and that of the Danes by Saxo Grammaticus have served, perhaps, a better purpose than true accounts; for they have quickened the imagination of subsequent times and given us themes for many ballads and for some of the marvelous productions of Shakespeare.
Because of the industry of Shakespeare's commentators in assigning so much of the great dramatist's subject-matter to Holinshed, the Tudor chronicler will always live. Regardless of whatever he may be worth personally, the whole world owes him a debt for doing the hack work and thus leaving a great genius free to construct.
A chronicle is not hard to write. The only requirements are that you shall select a definite period of time, and, proceeding in order, draw in it simple and graphic pictures of the life lived and the deeds wrought. You might put together the events of your own neighborhood for the last three years.
Or you might write up some important happening as it reaches back into the past and culminates in the present. You would then be writing a true relation. A true relation does not differ much from a chronicle except in the fact that the author as one person takes full responsibility for all the statements. He must record nothing, therefore, that he does not himself actually know; of every thing, else he must give warning as hearsay or as oral or written tradition or as records of someone else. A true relation may even be a travel sketch or a partial biography. It differs from journal and diary in being a narrative of the doings of units of mankind or of events that are of scientific or general importance and that are not necessarily recorded daily and have no essentially personal bearing upon the author beyond, the relationship of vouched and voucher.
In 1589 Richard Hakluyt published a folio of various relations which he called "The Principal Navigations, Voyages, and Discoveries Made by the English Nation." The events recorded, however, are not always authentic. Modern historians are impatient with Hakluyt, because he did not select more carefully and sacrifice bulk to trustworthiness. Well-known Spanish relations found in Blair and Robertson's "Philippine Islands" are those of Loarca, Chirino, Morga, Plascencia. They are considered reliable.
During the time that the Earl of Flanders was in his greatest prosperity there was a citizen of Ghent, by name John Lyon, subtle and enterprising, and very much in favor of the earl. This man having been banished from Ghent on account of some murder in which he had been concerned, retired to Donay, where the earl, who is said to have been the promotion of the murder, supported him in the greatest affluence, after a while recovered for him his freedom, and made him deacon of the pilots, which office might be worth about 1,000 francs a year. At the same time there was a family in Ghent called the Matthews, consisting of seven brothers, who were the most considerable of all the pilots. One of these, by name Gilbert Matthew, from jealousy and other causes, bore in secret great hatred toward this John Lyon, and determined, without striking a blow, to do him the greatest injury in his power. With this view he got acquainted with one of the earl's chamberlains, and in the course of conversation with him took an opportunity of saying that if the Earl of Flanders pleased he might gain every year a handsome revenue from the pilots; that it might be collected on the foreign trade, provided John Lyon, the deacon, would acquit himself honestly. The hint was conveyed by the chamberlain to the earl, who (like other great lords, naturally eager of gain) ordered Gilbert Matthew to be sent for. Gilbert was introduced accordingly and made his scheme appear so reasonable that the earl agreed to adopt it. John Lyon was forthwith sent for, and in Gilbert's presence the earl proposed the scheme to him. Now John saw at once that this was not a reasonable demand, and consequently said, "What you require, as it seems at Gilbert's proposing, I cannot execute alone; it will be too heavy upon the mariners." However, the earl persisted, and John Lyon replied that he would do the best in his power.
When this conference was over, Gilbert Matthew, whose only object was to ruin John Lyon, went to his six brothers and said to them, "You must now give me every possible assistance, and we shall effect our purpose. A meeting is to be held about this tax; now, notwithstanding all I may say at the meeting, you must refuse to comply. I will dissemble and argue that if John Lyon did his duty, this ordinance would be obeyed. I know the earl well, and sooner than lose his point, John Lyon will be displaced; from his office, which will be given to me, and then, of course, you can comply. With regard to the other mariners, we are too powerful for them to oppose us."
The six brothers agreed to do exactly as Gilbert had directed them, and at the meeting everything turned out as he wished; for John was deposed and the office was given to Gilbert. Not contented with having effected the ruin of their unhappy victim, one of the brothers wanted to contrive to have him put to death, but to this the others would not agree, saying that he had done them no wrong and that no man ought to lose his life but by sentence of a judge. Things went quietly for some time, until the people of Bruges began to make a canal from the River Lys. The canal had often before been attempted; but as the inhabitants of Ghent considered it to be injurious to the interests of their town, it was always opposed by them. On the present occasion the Earl of Flanders had sanctioned the plan, and even sent pioneers with a body of men-at-arms to annoy them in the execution of their work.
As chance would have it, one day a woman on her return from a pilgrimage to Our Lady of Boulogne, being weary, sat down in the market-place of Ghent; when many people collected around her, asking whence she came. "From Boulogne," said the woman, "and I have seen on my road the greatest curse that ever befell the town of Ghent; for there are upward of five hundred men laboring night and day to open a canal for the Lys, and if they be not immediately prevented, the course of the river will soon be turned." This speech of the woman was echoed far and wide, and served to inflame men's minds in all directions. Many said that if John Lyon had been deacon no such attempt would ever have been made; and to him they resorted for advice. John thought this a favorable opportunity to redress the injury he had received; however, he did not wish to seem to thrust himself forward; but when prevailed upon to speak, after much entreaty said: "Gentlemen, if you wish to put an end to this business, you must renew an ancient custom which formerly existed in this town of Ghent. I mean you must first put on white hoods and choose a leader."
"We will have it so! We will have it so!" was heard on all sides. "We will put on white hoods."
White hoods were accordingly provided and given out to those who preferred war to peace; and John Lyon was elected chief. Most willingly did he accept the office, for he rejoiced at the opportunity of embroiling the towns of Ghent and Bruges with each other and with the earl, their lord. Gilbert Matthew, on the other hand, was by no means well pleased when he saw in what numbers the white hoods had collected. News was soon carried to the pioneers that a large force from Ghent was coming against them, upon which they immediately left their work and returned to Bruges, so that John Lyon and his party returned to the town without any encounter. During the same week in which these white hoods had placed themselves under the command of John Lyon, another cause of distrust originated at Ghent by some persons who were alarmed for its franchises; which circumstances also favored greatly John's desire of embroiling the town. The hope of success made him more active than ever. He spread secret rumors in different parts and took every opportunity of suggesting "That never could the privileges of any town be properly maintained when offices were put to sale," intending this in allusion to the manner in which Gilbert Matthew had become possessed of the deaconship. Moreover, he frequently harangued his people in public; on which occasions he spoke so well and with so much art that he always left them highly impressed in his favor. At length the men of Ghent determined to send to the Earl of Flanders requesting a redress of their grievances, and especially that he would put a stop to the canal. The earl, thinking to abolish the white hoods, immediately granted the request, but John Lyon, who was present when the earl's answer was received, thus addressed the meeting: "My good people, you see clearly at present the value of these white hoods. Do they not guard your privileges better than those of the red and black, or hoods of any other color? Be assured, then, by me, that as soon as they shall be laid aside I will not give three farthings for all your privileges."
This speech had the desired effect upon the people, and they determined to do as John Lyon had advised them. But Gilbert Matthew, who was very ill at ease, concerted a plan with the earl to arrest John and some of the principals of the white hoods, hoping thereby to disperse the rest. With this view the bailiff of Ghent came to the town with about 200 horsemen; galloped up the streets with the earl's banner in his hand, and posted himself in the market-place, where he was joined by Gilbert and several others. John Lyon, suspecting what was intended, immediately got together a large body of his men, for they were instructed to be always ready, and ordered them to advance. The moment Gilbert Matthew and his party saw the white hoods advancing they left the bailiff and ran off as fast as they could. John Lyon on entering the market-place, without saying a word, seized the bailiff and slew him. He then ordered the earl's banner to be dragged through the dirt and torn to pieces; and, upon seeing this, the men at arms took to flight and left the town, which the victorious party pillaged as they pleased.
After this event, several of the wisest and richest of the citizens in Ghent, tired of these constant contentions, called an assembly in which it was debated how they could best make up matters with the earl and promote the advantage of the town. John Lyon and other leaders of the white hoods were invited to attend; indeed, without them they would not have dared to assemble. Many proposals were made, and long debates ensued; at last, however, it was determined to elect twelve of the most respectable inhabitants, who should entreat the earl's pardon for the murder of the bailiff, and endeavor by this means to obtain peace; but in this peace every person was to be included, and nothing moved in the business hereafter.
The resolution was acted upon, and on an appointed day twelve citizens waited upon the earl, who pleaded their cause so well, and appeared so contrite that the earl was on the point of pardoning all the outrages that had been committed, when he received information that the castle of Andreghien had been burned to the ground. "Burned!" replied the earl to the messenger who brought the intelligence. "And by what means?"
"By an accidental fire, as they say," was the reply.
"Ah! ah!" answered the earl. "Now it is all over; there can never be peace in Flanders while John Lyon lives."
Then sending for the deputies from Ghent, he said to them, "Wretches, you supplicate my pardon with sword in hand. I had acceded to your wishes and your people have been base enough to burn down my favorite castle. Was it not sufficient to have murdered my bailiff and trampled on my banner? Quit my presence directly; and tell the men of Ghent they shall never have peace until they shall have given up to me to be beheaded those whom I shall point out."
The earl was right in his conjecture. It was, indeed, John Lyon and a refractory band of white hoods under him who, discontented with the proposal of the assembly, had actually destroyed the beautiful castle of Andreghien while the deputies were at Male in conference with the earl. Of course the poor deputies knew nothing of John Lyon's intention; and, like people perfectly innocent, endeavored to excuse themselves, but in vain. The earl was now so much enraged that he would not listen to them, and as soon as they had left he summoned all the knights of Flanders, and every gentleman dependent on him, to be advised by them how he could best revenge himself on the people of Ghent.
This was the very thing that John Lyon wanted; for the people of Ghent would now be obliged to make war, whether they liked it or not. He therefore seized the opportunity, and, having collected the white hoods, publicly harangued the people, and advised them without delay to get together all the support from neighboring towns they could, and make an attack upon Bruges. Such even now was his influence that in a short time he mustered a very large army, and placing himself at their head advanced to Bruges, which town was so taken by surprise that after a short parley at the wicket, the burgomaster and magistrates opened the gates and the men of Ghent entered. A formal alliance was then drawn up, which the men of Ghent and Bruges mutually swore to keep, and to remain forever as good friends and neighbors.
"Froissart's Chronicles," in World's Great Classics Series.
The town of Ilagan derived its name from the inverted form of the Ibanag word nagaly, which means "transfer." Why the town was named Ilagan was the fact that in early times it was moved to its present location from a plain a few miles away, which is always overflowed by the annual inundation of the Cagayan river.
The early inhabitants were well-trained warriors, for they had to fight with the Igorrotes—a wild head-hunting tribe in the mountains. Their religion was somewhat similar to Brahmanism, for they worshiped the crocodile and practiced anito widely. Even after the Spaniards came to the town, the people were barbarous, and it was only after the arrival of the Dominicans, about 1689, that civilization began to spread itself among the people; for these benevolent friars established schools, converted the pagan inhabitants into Christians, and taught them better modes of living.
Although the people seemed to be contented, still it was not very long until they began to feel the heavy grasp of the iron hand of Spanish oppression. In 1776 a revolt occurred, and the people in their frenzy burned the church and nearly all the Spanish residences. The causes of the revolt were the high rates of taxation and the compulsory public labor. But the uprising, which spread throughout central Luzon, was soon quelled, and peace was restored.
Then followed a period of advancement and progress. The inhabitants were for about one hundred and thirty years peaceful. During this long period a new church was finished, in 1787; the town became the capital of the province, and commerce progressed by leaps and bounds. But in 1897 when the news of Rizal's execution, which caused a tide of patriotism to sweep over the land, became known to the people, they again revolted, but without accomplishing much. In the Filipino-American war the inhabitants took no active part, although, owing to the presence of a handful of Tagalog soldiers from Palanan, then a barrio of Ilagan, where Aguinaldo was captured, some skirmishing was done in the barrio of San Antonio.
Ilagan is situated on a three-cornered star-shaped plateau at the junction of the Pinacanauan and Cagayan rivers, about ninety miles from Aparri. It is divided into four districts: Bagumbayan, which occupies the northern corner of the star; Baculod, the eastern corner; St. Vicente, the southwestern comer, and Central, the center. The residences of the rich, the municipal and provincial buildings, the church and the principal European and Chinese business houses are in the central district; while the farmers, artisans, shoemakers and other classes of people inhabit the other districts. In the district of St. Vicente are the ruins of the church burned in 1776. The lot where it is situated is now overgrown with large trees, and the crumbling brick wall which formed the background of the church, and is now covered with moss and vines, remains as a memento of the uprising.
The inhabitants, being near the Ilocanos, are industrious, and being far from the Tagalogs are peaceful. But what is to be admired more than any of their other characteristics is their political belief. The majority is—I hope it will be always—in favor of the indefinite retention of the islands by America, the spread of democratic education among the people, and the speedy development of agriculture. If the people do not depart from their present policies, the future history of the town will be one of happiness.
The Filipino rebellion against Spanish rule really began in the year 1896, in southern Luzon. The northwestern provinces rebelled much later, owing perhaps to the lack of communication or to some disagreement among the leaders of certain districts. I was about eight years old at the time the war broke out in western Pangasinan and northern Zambales, and I write from what I saw with my own eyes, and what was afterwards told me by my parents and older friends.
About the beginning of the year 1898 the northwestern provinces of Luzon became restless, seeing that their brothers in Cavite and other southern provinces were already in the field. The Spaniards grew more and more uneasy and so a detachment of from fifteen to twenty Spanish soldiers was placed in each town, in addition to the guardia civil, which was also stationed in the large towns. It must be borne in mind that in that war no quarter could be expected from either side and all the prisoners were invariably put to death. So that unusual cruelty should not be imputed to the common Filipino fighter in the massacres which he committed.
Just about the beginning of the year 1898, some time in the month of January, the people of my town, as well as the neighboring towns, agreed to massacre the detachment of soldiers in their respective municipalities. The agreement was kept a great secret, and in my town at least the Spanish soldiers had not the slightest idea of the fatal compact. The day decided upon was a certain Monday in February, 1898, the exact date of which I do not remember.
Outside the town, in the dead of night, you would find groups talking in whispers as to the final arrangements, for the chief men would go to the barrios in the night and hold secret meetings in hidden and solitary places. In the afternoons you would find men grinding their long bolos or talibongs in the solitude of their houses. At the same time you would see the women making trousers and hat-bands of red cloth for their husbands or brothers. In the meantime the Spaniards had a vague idea of how things were going on, and becoming rather uneasy, they ordered a barricade of bamboo to be built around their barracks. The guardia civil did the same, except that instead of bamboo, they used big logs, which they made each principal (councilor) give. But unfortunately the very workmen themselves were rebels, and were the first ones to strike the blow. I also remember clearly how the lieutenant and the town friar forbade people to talk in groups of three or more. So men walked in the streets alone or with only one companion, not even daring to engage in earnest conversation. Men visited their friends, going to the back doors at night.
It must be stated here that in order to get all the able-bodied men to join the rebellion a form of ceremony was gone through in the case of every single convert. Certain men who were influential and eloquent were appointed to do the hard work of conversion. A leader of this kind had to coax and persuade men singly, at the same time taking care that the Spanish forces did not hear of his proceedings. After a man had expressed his willingness to join, he was made to take a solemn oath, the non-fulfilment of which would bring upon him temporal and spiritual condemnation. Besides, his arm was pricked with a sharp knife, and with his own blood he wrote, or else caused to be written, his name in a large book. This made the ceremony to the new recruit exceedingly impressive.
One thing that made men so bold at that time was the belief in the power of the anting anting (talisman). There were two kinds of anting anting that were bullet proof. They were made of flour like sacred bread, except that they were as large in circumference only as a peseta. Some Latin words were printed on them. One kind was eaten, while the other was placed on the forehead. So after the town was in the hands of the revolutionists, everybody seemed to be having a headache, for they all had their foreheads bound around with handkerchiefs, or more often with red bands of cloth. I must add that the color of the revolution was red, the sign of blood. I remember that when we left the town to hide in the country I left my expensive felt hat, and used a cheap native sombrero with a red band around it. When the town was again retaken by the Spaniards we tore off all these red signs and buried them in the ground.
As I have said, the day agreed upon for the massacre was Monday. My uncle told me the Spanish soldiers in town heard of the people in the barrios assembling, but they entirely ignored the danger, feeling sure that the rebels with bolos would not by any means dare to cope with their powerful Mausers. My uncle further added that, had the Spanish been discreet, considering that they were twenty-two in number, including a lieutenant, besides the town friar, they would have fortified the convent and would have been able to hold out till reinforcements from eastern Pangasinan could come.
On the morning of that fatal day I was in the house of my grandmother, which was near the plaza where the soldiers had their quarters. I could not see the whole of the slaughter, for my grandmother when she saw us looking at the fight, sent us to the cellar, and made us lie there flat on our stomachs to protect us from spent bullets.
Early that morning about eight o'clock the guardia civil, hearing that there was a great crowd of armed men near the town cemetery about a mile away, went out there. The guardia civil soldiers, who were all Filipinos, were in league with the movement, but their sergeant was a Spaniard. When they saw the men near the cemetery and when the sergeant ordered them to fire, they did not aim at the rebels. But the rebels instead, thinking that the soldiers had changed their minds, fought in earnest and killed the guardia civil to a man.
In the meantime the Spanish soldiers in the town were being massacred. At the appointed time a workman who was working on the barricade, gave the guard a blow with his axe, and the guard fell without a groan. Then the rest of the workmen went up to the barracks with the pretense of asking for their pay. When the big drum began to beat they seized the guns and hacked and struck the unarmed soldiers.
The slaughter was indeed terrible to see. From all the streets of the town leading to the public square issued hundreds of men all at the same time. I think I still see those men with red-banded hats shouting at the top of their lungs, holding and wielding aloft their long sharp bolos, which as they caught the rays of the morning sun dazzled our eyes. These men advanced toward the barracks and there finished the massacre. Some of the Spaniards, deprived of their guns and hard pressed by the workmen who had gone up to the barracks, jumped down from the windows; but it was like jumping from the frying pan to the fire, for they were met by bristling swords and lances.
Of the twenty-one soldiers, four chanced to be out, two being in the market, and two being in my uncle's house. On hearing the tumult and seeing men issue from all the streets and alleys, they ran like mad to their quarters; but they were all killed before reaching the place. One of the soldiers had a bayonet slung to his belt, and drawing it he tried to ward off the blows rained upon him from all sides; but in a moment a shower of clubs and stones laid him low. Some of the soldiers fell on their knees and implored for mercy, but the blood of those men, many of whom had already experienced cruelty and torture under the Spanish servitude, was boiling with vengeance toward the Spaniards as a whole people.
The lieutenant was just going from the convent, where he had his quarters, to the barracks, and on seeing the hordes of men, he turned back, ran up in the church steeple, and from there with his revolver fired shot after shot at the multitude below. Strange to say he hit not even a man, probably through excitement. The men, seeing him, climbed up the tower. He surrendered, knelt down and threw away his revolver; but no quarter was given. He was cut all through and his body was thrown from the dizzy height of about a hundred and fifty feet to the ground. His blood, which trickled from the tower down the church wall may still be seen to this day.
In the afternoon two native carts full of corpses, their arms and legs dangling in the air, were all that was left of those twenty-two cazadores. I liked the Spanish soldiers, for they were such jolly, good fellows, fond of dancing fandango and singing airs of old Spain. Many of them were mere boys seized and shipped over here from their unwilling parents. To them the only civilized and good country was Spain; and they often excited my boyish fancy with exaggerated descriptions of the wonders of Spain and extravagant tales about its people. So as the carts passed by our house and I saw the dead, I felt quite sad, wondering within my childish heart what fault they had committed to entitle them to such a sad end.
The town friar, the town tyrant and dictator, had now also come to the end of his reign. Men who formerly used to kneel to him denounced him and gave vent to all their accumulated hatred. The friar was sentenced to death and a few days afterwards was executed outside the town. The infuriated ignorant people sacked the convent, which at that time was like a palace. They were so enraged that even the library of the convent was burned and cut to pieces. A funny incident is connected with the convent. It was circulated about that on the outbreak of the disturbance the friar had dropped a large box of silver into one of the convent wells, of which there were several. A few years after the war some people began to inquire as to which of the wells the money had been dropped into; for the American soldiers, on occupying the convent, filled up some of the wells. Finally there was discovered on the trunk of a santol tree growing near one of the wells a cross carved in the wood. People said it was the sign made by the friar to mark the spot, and henceforth began to dig up the well. They worked for days and days expecting every moment to find the box, but in vain. As a result of their over-credulity they expended a good deal of hard labor.
—Marcelino Montemayor.
A. B.—Ariel Booklets (G. P. Putnam's Sons).
Bohn.—Bohn's Libraries (Geo. Bell, London).
C. N. L.—Cassell's National Library (Cassell).
E. L.—Everyman's Library (Dent and Dutton).
N. U. L.—New Universal Library (E. P. Dutton).
P. W. C.—Putnam's World's Classics (G. P. Putnam's Sons).
T. C.—Temple Classics (J. M. Dent).
W. C.—World's Classics (Oxford University Press).
W. G. C.—World's Great Classics (Colonial Press).
Dunlop, History of Prose Fiction, 2 vols. (Bohn, 1896).
Ticknor, History of Spanish Fiction, revised edition (Boston, 1866).
Raleigh, The English Novel from its Origin to Sir Walter Scott (Scribner).
Cross, The Development of the English Novel (Macmillan).
Simonds, An Introduction to the Study of English Fiction (Heath).
Warren, History of the Novel Previous to the Seventeenth Century (Holt).
Hamilton, Clayton, The Materials and Methods of Fiction, with introd. by Brander Matthews (The Baker and Taylor Co.)
Jusserand, The English Novel in the Time of Shakespeare (Putnam).
Forsyth, Novels and Novelists of the Eighteenth Century (Appleton).
Matthews, The Short-Story (American Book Co.)
Jessup and Canby, The Book of the Short-Story (Appleton).
Canby, H. S., The Short-Story in English (Holt).
Stoddard, Evolution of the English Novel (Macmillan).
Tuckerman, History of English Prose Fiction (Putnam).
In Lanier's The English Novel, Whitcomb's The Study of a Novel, and Barrett's Short-Story Writing the criticism is analytical rather than historical.
Andrew Lang, Custom and Myth (Longmans). Max Müller, Chips from a German Workshop, vol. II and IV. Max Müller, Last Essays, 2nd series. W. G. Wood Martin, Traces of the Elder Faiths in Ireland, 2 vols. E. B. Tylor, Primitive Culture. Laura E. Poor, Sanscrit and Its Kindred Literatures. Jacob Grimm, Teutonic Mythology.
Fernando Blumentritt, Dictionario Mitológico de las Filipinas. Isabelo de los Reyes, La Religion Antigua de los Filipinos. E. C. Brewer, Dictionary of Phrase and Fable (Altemus). A. S. Murray, Manual of Mythology.
Hawthorne's Wonder Book and Tanglewood Tales (E. L.). The works of Jeremiah Curtin: Creation Myths of Primitive America; Myths and Folk-lore of Ireland; Myths and Folk-tales of the Russians, Western Slavs, and Magyars; A Journey in Southern Siberia [the religion and myths of the Mongols]. The works of C. M. Skinner: American Myths and Legends, 2 vols; Myths and Legends of Our New Possessions and Protectorates; Myths and Legends of Our Own Land, 2 vols.; Myths and Legends Beyond Our Borders. Florence J. Stoddard's As Old as the Moon [Folk-lore of the Antillas] (Doubleday, Page); Myths of the Quichas. Guerber's Myths of Greece and Rome; Bulfinch's Age of Fable; Katherine B. Judson's Myths and Legends of the Pacific Northwest (McClurg); T. G. Thrum's Stories of the Menehunes (1910).
The Legends of St. Patrick, by Aubrey de Vere (C. N. L.); H. A. Guerber's Legends of Switzerland, and Legends of the Rhine; Sidney Lanier's Boys' Library of Legend and Chivalry contains The Boy's King Arthur, The Boy's Percy, and The Knightly Legends of Wales (Scribners); Selma Lagerlöf's Invisible Links; Ruskin's King of the Golden River (A. B.); Canton's W. V.'s Golden Legend (Dodd, Mead); Finnish Legends, stories from the Kalevala, told by Eivind (T. Fisher Unwin). S. Baring Gould's Curious Myths of the Middle Ages (Longmans) are really legends. Hawthorne's Twice Told Tales includes a number of legends. Mediaeval Tales in Morley's Universal Library contains stories from the Gesta Romanorum and the Faust legend. Nutt's Legends of the Holy Grail. Dr. Whitley Stokes has translated many of the early Irish sagas (Revue Celtique, 1869-1902, and in Irische Texte, 1880-1902). Kipling's Puck of Pooh's Hill [fairy tale and legend] (Doubleday); Eleanor H. Broadus' The Book of the Christ Child (Appleton); Van Dyke's Other Wise Man (Harpers) is purely literary. The Story of Grettir the Strong, translated from the Icelandic by Magnusson and Morris (Longmans); The Volsunga Saga, translated by Magnusson and Morris (Scott); Beowulf, translated into modern English prose, by J. Clark Hall (Sonnenschein); J. Baldwin's Story of Roland (Scribners); C. D. Wilson's Story of the Cid for Young People. The Nibelungenlied is well translated in the World's Great Classics Series and contains a good introduction. Orlando Furioso, translated by W. S. Rose (Bohn). The Mabinogion, translated by Lady Charlotte Guest (Nutt); The Stories of the Ramayana and Mahabharata, told by Oman (Bohn). An English translation of the Shah Nameh may be found in Oriental Literature (W. G. C.).
Collectors have not distinguished carefully between fairy tales and nursery sagas. Many of the collections cited as fairy tales contain nursery sagas. A general term often used to include both is folk-tales; Tolstoy has re-done several of the Russian folk stories, which may be found in Twenty-three Tales from Tolstoy, translated by L. & F. Maude (W. C.). T. G. Thrum's Hawaiian Folk-Tales; F. H. Cushing's Zuñi Folk-Tales (Putnam); Blue, Red, Green, Gray, Yellow, Pink, Violet, Crimson, and Brown Fairy Books, edited by A. Lang (Longmans). The Fairy Library (Putnam), collected and edited by Joseph Jacobs, contains English, Celtic, Indian, East Indian, Persian, Chinese, South Sea Island, African, and Japanese fairy tales. W. R. S. Ralston's Russian Fairy and Folk Tales (Hurst); English Fairy and Folk Tales, edited by E. S. Hartland (Scott); Scottish Fairy and Folk Tales, edited by Sir Geo. Douglas (Scott); Irish Fairy and Folk Tales, edited by W. B. Yeats (Scott); Grimm's Household Tales in any of the good editions (E. L., Lippincott, Bohn); Hans Christian Andersen's Fairy Tales (E. L.). Burt's Fairy Library includes among others Cossack Fairy Tales, Russian Fairy Tales, Turkish Fairy Tales. Fairy Gold, stories chosen by E. Rhys (E. L.). Thomas Keightley's Fairy Mythology (Bohn) is a standard reference work. Alfred Nutt's Fairy Mythology of Shakespeare (1900).
Thomas Newbigging's Fables and Fabulists (New York), critical and historical discussion of writers of the type.
Fables in the Bible, Judges 9:8-15; II Kings 14:9. Kalilah and Dimnah, or the Fables of Bidpai: an historical account with a translation into English, by Keith Falconer (London, 1885); Hitopadesa (The Book of Good Counsels), translated by Sir Edwin Arnold: Oriental Literature, vol. III (W. G. C.), also in N. U. L.; Aesop's Fables (Astor Library, Crowell; P. W. C.); Fables of Phaedrus, translated into prose and verse (Bohn); La Fontaine's Fables (T. C., Bohn); Iriarte's Literary Fables (first publ. 1782), English version by Rockliffe, 3rd edition, 1866; Gay's Fables, in Muses Library (Dutton); Richard Steele's Mastiff and His Puppy (Tatler, No. 115); Kriloff and His Fables, translated by J. R. S. Ralston (J. S. Ogilvie, N. Y.); Turkish Fables [46 in number], translated by Epiphanius Wilson: Turkish Literature (W. G. C.).
R. C. Trench, Notes on the Parables of Our Lord.
Parables of the Bible: II Samuel 12:1-4; 14:5-7; I Kings 20:39-40; Isaiah 5:1-6; 28:23-28; Matthew 13:4-7, 24-33; 18:23-35; 20:1-16; 21:33-41; 22:1-14; 25:1-13; 26:14-30, 31-46.
For a summary of Barlaam and Josaphat, see Dunlop's History of Fiction, vol. I, pp. 64-77.
Hamilton W. Mabie's Parables of Life. A number of the stories in Twenty-three Tales from Tolstoy (W. C.).
James Baldwin's The Famous Allegories (Silver, Burdett); Olive Schreiner's Dreams; Oscar Wilde's Poems in Prose, (Fortnightly Review, 1894), also in Ideal Series of Little Masterpieces; Everyman, and eight other Moralities (E. L.); Henry Van Dyke's Blue Flower (Scribners); Hawthorne's Twice Told Tales and Mosses from an Old Manse (Houghton). Alfred de Musset's Story of a White Blackbird (Brentano) is a unique and daring autobiographical allegory.
Meredith's Shaving of Shagpat (Bozhill edition); Stevenson's New Arabian Nights, and More New Arabian Nights (Scribners); H. W. Weber's Tales of the East, 3 vols. (Edinburgh, 1812); Dandin's Hindoo Tales (London, 1873); S. Julien's Nouvelles Chinoises (Paris, 1860). History of the Forty Vezirs, Turkish tales translated by Epiphanius Wilson: Turkish Literature, pp. 361-460 (W. G. C.). Egyptian Tales, translated by W. F. Petrie: Egyptian Literature, pp. 135-177 (W. G. C.). Moorish Tales, translated by Rene Basset, Chauncey Starkweather, and others: Moorish Literature (W. G. C.). Tales of the Genii, translated from the Persian by Sir Charles Morell (Bohn); Arabian, Nights' Entertainments, edited by Stanley Lane-Pool, in 6 vols. (A. B.), or in 4 vols. (Bohn); The Golden Ass, by Apuleius (Bohn).
Lucian 's Trips to the Moon (C. N. L. No. 71); More's Utopia (T. C.); Bacon's New Atlantis (Bohn); Barclay's Argenis, English translation by Sir R. Le Grys, 1629; Swift's Gulliver's Travels (T. C.). For Swift's obligations to previous writers, see article by Borkowsky in "Anglia," vol. 15. F. C. Sibbern (1785-1872), a Scandinavian writer, wrote "Contents of a MS. of the year 2,135." The Adventures of Baron Munchausen, by Rudolphe Eric Raspe (P. W. C.); Robinson Crusoe, in Defoe's Works, vol. 7 (Bohn).
For summaries of the imaginary voyages of Lucian, Holberg, Cyrano de Bergerac, Berkeley, and others, see Dunlop History of Prose Fiction, vol. II, pp. 518-538, 588-591, 619-622 (Bohn, revised edition, 1896).
H. G. Wells's stories and novels are good examples of the pseudo-scientific tale. His imaginary voyages are not without gentle satire on the learned theories of the day (Scribners, Harpers, Century). "With the Night Mail; a Story of 2000 A. D.," by Rudyard Kipling (Doubleday, 1909); The Mystery, by Stewart Edward White and Samuel Hopkins Adams. Most of the short stories of this type mentioned in the discussion can be found in the collections of short stories (see below).
Among the earliest detective stories and stories of crime belong Charles Brockden Brown's Edgar Huntley and Arthur Mervyn (Works, Philadelphia, 1877); Edgar Allan Poe's famous detective stories have been mentioned in the text. Emile Gaboriau (1835-1873) popularized the story of crime in France. M. Lecoq is a direct forerunner of Sherlock Holmes. His Works are published (in English translation) in 6 vols. A. Conan Doyle's Adventures of Sherlock Holmes, Memoirs of Sherlock Holmes, The Return of Sherlock Holmes, The Sign of the Four, A Study in Scarlet, The Hound of the Baskervilles, etc., are worth reading. Anna Katherine Green surely does not lack popularity whatever else she may lack. Her earlier stories are better than her later, with the exception of The Filigree Ball, which is perhaps her best. Meredith Nicholson's House of a Thousand Candles has a good mysterious plot. The works of Rodriguez Ottolengui (Putnam). For other stories of pure plot see writers mentioned in bibliography to Chapter VI.
Tales of Daring and Danger, by G. A. Henty; F. H. Spearman's Held for Orders; Tales of Railroad Life (McClure), Nerve of Foley and other Railroad Stories (Harpers); Cy Warman's The Last Spike and Other Railroad Stories and The Express Messenger (Scribners); Stewart Edward White's Blazed Trail Stories and Stories of the Wild Life (Doubleday). Many of R. L. Stevenson's tales.
This is the type of the larger number of love tales in current periodicals. When well done under certain restrictions of length and development a narrative of this kind rises to the class of the artistic short-story.
Pastoral Romance—Aucassin and Nicolette, translated by Andrew Lang (Chiswick Series); Greek Romances of Heliodorus, Longus, and Achilles Tatius (Bohn); Cervantes' Galatea is a typical example. It is published in English translation in Bohn's Libraries. Montemayor's Diana is summarized rather fully in Dunlop II, pp. 365-376. For Sidney's pastoral see E. A. Baker's edition of the Countess of Pembroke's Arcadia. Lodge's Rosalind (C. N. L.). For historical criticism of the type, see E. K. Chambers' English Pastorals (Warwick Library), W. W. Greg's Pastoral Poetry and Pastoral Drama, 1906, and J. B. Fletcher's The Pastoral (Types of English Literature, Houghton Mifflin & Co.).
As in the case of the society story, the best collections of humorous stories are the cheaper current magazines.
Fableaux—A. de Montaiglon et G. Raynaud, Receuil général et complet des fabliaux des XIIIe et XIVe siecles, Paris, 1872-88, 6 vols. See Dunlop, History of Fiction, vol. II, p. 23 et seqq.
Picaresque romances—Romances of Roguery, by F. W. Chandler, 2 vols., 1899, is the standard book of criticism of the type. For the picaresque romances themselves, see Petronius Arbiter's Satyricon, English translation (Bohn); Apuleius' Golden Ass, English translation (Bohn). English translations of Lazarillo de Tormes, by Roscoe, and Guzman d'Alfarache, by Brandy, can be obtained from Lemcke and Buechner (N. Y.). Gil Blas, 2 vols. (W. C.); Smollett's Roderick Random, Peregrine Pickle, Ferdinand, Count Fathom, in works, edited by Saintsbury (London, 1895); Fielding's Jonathan Wild, in works, edited by Saintsbury (London, 1893); Thackeray's Barry Lyndon (Macmillan); E. W. Hornung's Amateur Cracksman (Tauchnitz) and Further Adventures of the Amateur Cracksman.
Christmas Stories from the French and Spanish, translated by Antoinette Ogden (McClurg, 1892). E. E. Hale's In His Name, and Christmas Stories (Library edition); Stockton's The Christmas Wreck (Scribners); Dickens' Christmas Books and Stories, 2 vols. (Houghton); Thackeray's Christmas Books (Macmillan). The source of the nineteenth century emphasis of Christmas festivities in English was Irving's Christmas Sketches. Unter dem Christbaum (Heath) contains five Christmas stories by Helene Stökl.
Edgeworth's Stories for Children (Bohn), Moral Stories (Tauchnitz), Murad the Unlucky (C. N. L.); Gesta Romanorum (P. W. C., Bohn); Forty Tales from the "Decameron" (Morley's Universal Library); Rasselas, by Samuel Johnson (P. W. C., A. B., Burt); Voltaire's Tales (Bohn); Cervantes' Novelas Ejemplares, translated into English by W. K. Kelly (Bohn); Essays and Tales, from Addison (C. N. L.); Essays and Tales, from Steele (C. N. L.); Twenty-three Tales, from Tolstoy (W. C.); Hawthorne's Twice Told Tales (Houghton). Leopoldo Alas's Cuentos Morales (in Spanish), and Emilia Pardo-Bazán's Novelas Ejemplares (also in Spanish).
Pestalozzi's Leonard and Gertrude (Heath); Ascham's Scholemaster (Heath); Machiavelli's Prince (Oxford, W. C.); Thomas Elyot's The Boke Named the Governour, edited by Croft, 2 vols. (London, 1883); Ascham's Toxophilus (Arber's Reprints); Walton's Compleat Angler (editions innumerable); Castiglione's Courtier; Froebel: The Mottoes and Commentaries of Froebel's Mother Play (Appleton).
Kipling's Life's Handicap and Plain Tales from the Hills (Doubleday); William Carleton's Traits and Stories of the Irish Peasantry, edited by D. J. O'Donoghue, 4 vols. (London and New York, 1896); Edgeworth's Castle Rackrent and Other Irish Tales (A. B.); O. Henry's Trimmed Lamp and Other Stories of the Four Million; B. Matthew's Vignettes of Manhattan (Harper); W. D. Howells' A Modern Instance (Houghton), The Lady of the Aroostook, The Rise of Silas Lapham, etc.; Israel Zangwill's Children of the Ghetto (Macmillan); Upton Sinclair's The Jungle (1906); Jacob A. Riis's Children of the Tenements; Henry James' Daisy Miller (Harpers). Count Tolstoy's method is always realistic, although his types are extremely varied; see A Russian Proprietor and Other Stories (Crowell). In method at least, most of the stories of Bret Harte, Mary E. Wilkins Freeman, and Hamlin Garland are of this type. In his Kriegsnovellen (Berlin, 1899) Detlev von Liliencron gives vigorous and sincere pictures of the Franco-German war, though he sees with the eye of the poet and selects his material.
Stories by American Authors, 10 vols. (Scribners).
Stories by English Authors, 9 vols. (Scribners).
Stories by Foreign Authors, containing works from the French, German, Italian, Russian, Scandinavian, Spanish, Polish, Greek, Belgian, Hungarian, 10 vols. (Scribners). Tales from "Blackwood," 2 vols. (Tauchnitz). Masterpieces of Fiction, 8 vols. (Doubleday, Page). American Short Stories, edited by Charles S. Baldwin (Wampum Library of American Literature). A selection of the World's Greatest Short Stories, edited by Sherwin Cody (World's Best Series). The Short Story, by Brander Matthews (American Book Co.), contains twenty-three short stories. The Book of the Short Story, by Jessup and Canby (Appleton), contains eighteen representative examples. For bibliography of other collections of the short stories of the world, see lists at the ends of the chapters in Jessup and Canby.
E. A. Poe's Prose Tales, 3 vols. (Illustrated Sterling edition). The Odd Number Series contains Maupassant's Odd Number. Mary E. Wilkins' The Wind in the Rose-Bush, and other Stories of the Supernatural (1903); Irving's Tales of a Traveller, 2 vols. (A. B.); Modern Ghosts, edited by G. W. Curtis (Harpers, 1890).
Gothic Romance as Source. Horace Walpole's Castle of Otranto (C. N. L. No. 10); Clara Reeve's The Old English Baron (C. N. L., No. 127); Mrs. Radcliffe's Italian, Romance of the Forest, and Mysteries of Udolpho (London, 1877); Lewis's The Monk (Phila., 1884); Mrs. Shelley's Frankenstein (Routledge's Pocket Library). Peacock satirized the school of terror and other forms of romance in Nightmare Abbey (E. L.), and Crotchet Castle (C. N. L. No. 56).
Many well-told and interesting incidents are found in the correspondence of the letter-writers whose works are indicated below.
The Letters of Robert Louis Stevenson, 2 vols. (Scribners); The Letters of Thomas Gray, 2 vols. (Bohn); Cowper's Letters, edited by E. V. Lucas (W. C.); Lady Montagu's Letters (E. L.); Letters and Memorials of Jane Welsh Carlyle, by J. A. Froude, 2 vols. (Scribners); Letters of Charles Lamb, 2 vols. (E. L.); Letters of Mme. de Sévigné (In French—Paris, 1844); Life and Letters of George Eliot, by J. W. Cross, 2 vols. (Crowell); Matthew Arnold's Letters, collected by George W. E. Russell (Macmillan); Darwin's Life and Letters, 2 vols. (Appleton); Letters of Robert Browning and Elizabeth Barrett Browning, with notes by R. Barrett Browning and F. G. Kenyon, 2 vols.
Spence's Anecdotes: a selection (Scott Library); Johnsoniana, edited by J. Wilson Croker (Philadelphia, 1842); The Percy Anecdotes, by Reuben and Sholte Percy (Warne: London); The Jest Book, by Mark Lemon (Cambridge, 1865); Anecdotes of Samuel Johnson, by Hester Lynch Poizzi (C. N. L. No. 106); Familiar Anecdotes of Sir Walter Scott, by James Hogg (Harpers, 1834).
Eye-witness accounts may be found in autobiographies, memoirs, letters, travel sketches, diaries and journals, and some true relations. (See bibliography of these types.)
J. Burroughs's Camping and Tramping with President Roosevelt (Houghton); H. W. G. Hyrst's Adventures in the Great Deserts; Hakluyt's Voyagers' Tales (C. N. L., No. 23); Library of Universal Adventure by Sea and Land, including the original narratives and authentic stories of personal prowess and peril in all waters and regions of the globe from the year 79 A. D. to the year 1888 A. D., compiled and edited by William Dean Howells and Thomas Sergeant Perry (Harper, 1893).
Mandeville's Voyages and Travels (C. N. L.); Marco Polo's Voyages and Travels (Bohn); Captain Cook's Voyages of Discovery (E. L.); Travels of Mungo Park (E. L.); Hakluyt's Voyages, 8 vols. (E. L.); Darwin's Voyage of the Beagle (E. L.); Fielding's Journal of a Voyage to Lisbon (W. C.); Smollett's Travels through France and Italy (W. C.); Borrow's Bible in Spain (E. L.) and Wild Wales (E. L.); Bayard Taylor: Library of Travel, 6 vols.; W. D. Howells's Italian Journeys and London Films; Henry James's Little Tour in France; F. Hopkinson Smith's White Umbrella in Mexico; H. M. Stanley's In Darkest Africa and How I Found Livingstone; Lafcadio Hearn's Gleanings in Buddha-fields and Glimpses of Unfamiliar Japan; W. E. Curtis's Between the Andes and the Ocean and Egypt, Burma, and British Malaysia. For Western travel and adventure in America between 1748 and 1846, see Early Western Travels, 32 vols. (A. H. Clark & Co. Cleveland, 1904). A tour through the island of Luzon in 1800 is charmingly recorded by Joaquin Martinez y Zuñiga in his Estadismo de las Islas Filipinas, ed. by W. E. Retana (Madrid). An English translation under the title An Historical View of the Philippine Islands was issued at London in 2 vols. 1814 (printed for J. Asperne). A breezy artist-sketch, written with the purpose only to please and to satirize, is Heine's Die Harzreise (American Book Co.).