Devils, familiars and Spaniards: Spheres of power and the supernatural in the world of Seberina Candelaria and her village in early 19th century Philippines

Journal of Social History

Volumn 33, Issue 1, 1999, Pages 37-55

  Bankoff, Greg ^a  

^a Department of History ^*  (New Zealand)

Author keywords

[No Author keywords available]

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EID: 0040707338     PISSN: 00224529     EISSN: None     Source Type: Journal    
DOI: 10.1353/jsh.1999.0003     Document Type: Review

References (134)

1. Greg Bankoff, "Big Fish in Small Ponds: the Exercise of Power in a Nineteenth Century Philippine Municipality," Modern Asian Studies 4, 26 (1992): 679-700; Glenn May, "Civic Ritual and Political Reality: Municipal Elections in the Late-19th-Century Philippines" in A Past Revisited (Quezon City, 1987) pp. 30-52; Norman Owen, "The Principalia in Philippine History: Kabikolan, 1790-1898," Philippines Studies 22, 3-4 (1974); and Eliodoro Robles, The Philippines in the 19th Century (Quezon City, 1969).
2. Greg Bankoff, "Big Fish in Small Ponds: the Exercise of Power in a Nineteenth Century Philippine Municipality," Modern Asian Studies 4, 26 (1992): 679-700; Glenn May, "Civic Ritual and Political Reality: Municipal Elections in the Late-19th-Century Philippines" in A Past Revisited (Quezon City, 1987) pp. 30-52; Norman Owen, "The Principalia in Philippine History: Kabikolan, 1790-1898," Philippines Studies 22, 3-4 (1974); and Eliodoro Robles, The Philippines in the 19th Century (Quezon City, 1969).
3. Greg Bankoff, "Big Fish in Small Ponds: the Exercise of Power in a Nineteenth Century Philippine Municipality," Modern Asian Studies 4, 26 (1992): 679-700; Glenn May, "Civic Ritual and Political Reality: Municipal Elections in the Late-19th-Century Philippines" in A Past Revisited (Quezon City, 1987) pp. 30-52; Norman Owen, "The Principalia in Philippine History: Kabikolan, 1790-1898," Philippines Studies 22, 3-4 (1974); and Eliodoro Robles, The Philippines in the 19th Century (Quezon City, 1969).
4. Greg Bankoff, "Big Fish in Small Ponds: the Exercise of Power in a Nineteenth Century Philippine Municipality," Modern Asian Studies 4, 26 (1992): 679-700; Glenn May, "Civic Ritual and Political Reality: Municipal Elections in the Late-19th-Century Philippines" in A Past Revisited (Quezon City, 1987) pp. 30-52; Norman Owen, "The Principalia in Philippine History: Kabikolan, 1790-1898," Philippines Studies 22, 3-4 (1974); and Eliodoro Robles, The Philippines in the 19th Century (Quezon City, 1969).
5. Greg Bankoff, "Bandits, Banditry and Landscapes of Crime in 19th Century Philippines," Journal of Southeast Asian Studies 29, 2 (1998); Isagani Medina, Cavite Before The Revolution (1571-1896) (Quezon City, 1994) pp. 59-105; and David Sturtevant, Popular Uprisings in the Philippines 1840-1940 (Ithaca and London, 1976) pp. 115-138.
6. Greg Bankoff, "Bandits, Banditry and Landscapes of Crime in 19th Century Philippines," Journal of Southeast Asian Studies 29, 2 (1998); Isagani Medina, Cavite Before The Revolution (1571-1896) (Quezon City, 1994) pp. 59-105; and David Sturtevant, Popular Uprisings in the Philippines 1840-1940 (Ithaca and London, 1976) pp. 115-138.
7. Greg Bankoff, "Bandits, Banditry and Landscapes of Crime in 19th Century Philippines," Journal of Southeast Asian Studies 29, 2 (1998); Isagani Medina, Cavite Before The Revolution (1571-1896) (Quezon City, 1994) pp. 59-105; and David Sturtevant, Popular Uprisings in the Philippines 1840-1940 (Ithaca and London, 1976) pp. 115-138.
8. James Scott, Weapons of the Weak. Everyday Forms of Peasant Resistance (New Haven, 1985) p. 29.
9. Michael Adas, "From Footdragging to Flight: The Evasive History of Peasant Avoidance Protest in South and South-East Asia," The Journal of Peasant Studies 13, 2 (1986): 64-86.
10. Brian Fegan, "'Tenants' Non-Violent Resistance to Landowner Claims in a Central Luzon Village," The Journal of Peasant Studies 13, 2 (1986): 87-106 and Benedict Kerkvliet, "Everyday Resistance to Injustice in a Philippine Village," The Journal of Peasant Studies 13, 2 (1986): 107-123.
11. Brian Fegan, "'Tenants' Non-Violent Resistance to Landowner Claims in a Central Luzon Village," The Journal of Peasant Studies 13, 2 (1986): 87-106 and Benedict Kerkvliet, "Everyday Resistance to Injustice in a Philippine Village," The Journal of Peasant Studies 13, 2 (1986): 107-123.
12. James Scott, Domination and the Arts of Resistance. Hidden Transcripts (New Haven and London, 1990).
13. James Scott, Domination and the Arts of Resistance p. 32.
14. Vincente Rafael, Contracting Colonialism. Translation and Christian Conversion in Tagalog Society Under Early Spanish Rule (Ithaca and London, 1988) and Reynaldo Ileto, Pasyon And Revolution: Popular Movements In The Philippines, 1840-1910 (Quezon City, 1979).
15. Vincente Rafael, Contracting Colonialism. Translation and Christian Conversion in Tagalog Society Under Early Spanish Rule (Ithaca and London, 1988) and Reynaldo Ileto, Pasyon And Revolution: Popular Movements In The Philippines, 1840-1910 (Quezon City, 1979).
16. These trial transcripts comprise the initial statements made in secret by Seberina Candelaria and her fellow villagers before the ecclesiastical tribunal held in Obando, that tribunal's writs and orders, a summary of the case referring the matter to a higher court, an accompanying letter from the parish priest, and the evidence of the spiritual interrogators in the convent where Seberina is ultimately confined. However, it is impossible to determine whether these initial statements were actually the product of interrogation or simple declarations.
17. A more graduated picture of witchcraft is presented by Stuart Clark who views changes in such beliefs in terms of their relationship to the wider intellectual life of Europe. Clark argues that the rise of demonology to intellectual prominence from the middle of the fifteenth century was closely connected to the way in which belief in witchcraft was related to how science, history, religion and politics were regarded. Its subsequent decline in the eighteenth century reflected its loss of intellectual appeal as other means of depicting the world came more to the fore. Stuart Clark, Thinking With Demons. The Idea of Witchcraft in Early Modern Europe (Oxford, 1997).
18. Stuart Clark, Thinking With Demons pp. 112-113.
19. This work was compiled by two German inquisitors, Jacob Sprenger and Heinrich Institoris, subsequent to the papal bull of Innocent VIII, Summis desiderantes effectibus, authorising the persecution of witches in certain dioceses in 1484.
20. Norman Cohen, Europe's Inner Demons. The Demonization of Christians in Medieval Christendom (Pimlico, 1993); Julio Baroja, "Witchcraft and Catholic Theology"in Bengt Ankarloo and Gustav Henningsen (eds.) Early Modern European Witchcraft. Centres and Peripheries (Oxford, 1990) pp. 19-43; and G.R. Quaiffe, Godly Zeal and Furious Rage. The Witch in Early Modern Europe (London and Sydney, 1987).
21. Norman Cohen, Europe's Inner Demons. The Demonization of Christians in Medieval Christendom (Pimlico, 1993); Julio Baroja, "Witchcraft and Catholic Theology"in Bengt Ankarloo and Gustav Henningsen (eds.) Early Modern European Witchcraft. Centres and Peripheries (Oxford, 1990) pp. 19-43; and G.R. Quaiffe, Godly Zeal and Furious Rage. The Witch in Early Modern Europe (London and Sydney, 1987).
22. Norman Cohen, Europe's Inner Demons. The Demonization of Christians in Medieval Christendom (Pimlico, 1993); Julio Baroja, "Witchcraft and Catholic Theology"in Bengt Ankarloo and Gustav Henningsen (eds.) Early Modern European Witchcraft. Centres and Peripheries (Oxford, 1990) pp. 19-43; and G.R. Quaiffe, Godly Zeal and Furious Rage. The Witch in Early Modern Europe (London and Sydney, 1987).
23. Margaret Murray, The Witch-Cult in Western Europe. A Study in Anthropology (Oxford, 1921) p. 12.
24. Alan Macfarlane, 1970. Witchcraft in Tudor and Stuart England (London, 1970) p. 10 and Lucy Mair, 1969. Witchcraft (London, 1969) p. 229. Subsequently Carlo Ginzburg, while remaining critical of Murray's thesis, recognises a distinction between belief in witchcraft and its practice and proceeds to document the existence of an ecstatic agrarian cult in Fruili, Italy during the sixteenth and seventeenth centuries in which men and women were compelled to go forth 'in spirit' four times a year to battle against witches for the fertility of their fields. Carlo Ginzburg, The Night Battles. Witchcraft and Agrarian Cults in the Sixteenth and Seventeenth Centuries (London, 1983).
25. Alan Macfarlane, 1970. Witchcraft in Tudor and Stuart England (London, 1970) p. 10 and Lucy Mair, 1969. Witchcraft (London, 1969) p. 229. Subsequently Carlo Ginzburg, while remaining critical of Murray's thesis, recognises a distinction between belief in witchcraft and its practice and proceeds to document the existence of an ecstatic agrarian cult in Fruili, Italy during the sixteenth and seventeenth centuries in which men and women were compelled to go forth 'in spirit' four times a year to battle against witches for the fertility of their fields. Carlo Ginzburg, The Night Battles. Witchcraft and Agrarian Cults in the Sixteenth and Seventeenth Centuries (London, 1983).
26. Alan Macfarlane, 1970. Witchcraft in Tudor and Stuart England (London, 1970) p. 10 and Lucy Mair, 1969. Witchcraft (London, 1969) p. 229. Subsequently Carlo Ginzburg, while remaining critical of Murray's thesis, recognises a distinction between belief in witchcraft and its practice and proceeds to document the existence of an ecstatic agrarian cult in Fruili, Italy during the sixteenth and seventeenth centuries in which men and women were compelled to go forth 'in spirit' four times a year to battle against witches for the fertility of their fields. Carlo Ginzburg, The Night Battles. Witchcraft and Agrarian Cults in the Sixteenth and Seventeenth Centuries (London, 1983).
27. C.W. Watson and Roy Ellen (eds.), Understanding Witchcraft and Sorcery in Southeast Asia (Honolulu, 1993) p. 3.
28. Richard Lieban, Cebuano Sorcery. Malign Magic in the Philippines (Berkeley and Los Angeles, 1967).
29. Gustav Henningsen, The Witches' Advocate. Basque Witchcraft and the Spanish Inquisition (1609-1614) (Reno, 1980) pp. 22-23.
30. Fernando Cervantes, The Devil in the New World. The Impact of Diabolism in New Spain (New Haven and London, 1994) p. 25.
31. Diego Aduarte, "Historia de la Provincia del Sancto Rosario de la Orden de Predicadores, Manila, 1640" in Emma Blair and Alexander Robertson (eds.), The Philippine Islands, 1493-1898 (Mandaluyong, 1973) volume 31, p. 73.
32. Luis de Jesus, "Historia General de los Religiosos Descalzos del Orden . . . S. Augustin, Madrid, 1681" in Blair and Robertson, The Philippine Islands volume 21, p. 202; Pedro Colin, "Labor Evangélica, Madrid, 1663" in Blair and Robertson, The Philippine Islands volume 40, pp. 69-75; and Pedro Careen, "Relación de las Islas Filipinas, Roma, 1604" in Blair and Robertson, The Philippine Islands volume 12, pp. 264-265. There is also evidence of a belief in some rudimentary concept of a creator god variously called Bathala, Laon or Macaptan. Ibid. p. 263 and Miguel de Loarca, "Relación de las Yslas Filipinas, Arrevalo, 1582" in Blair and Robertson, The Philippine Islands volume 5, pp. 133-134.
33. Luis de Jesus, "Historia General de los Religiosos Descalzos del Orden . . . S. Augustin, Madrid, 1681" in Blair and Robertson, The Philippine Islands volume 21, p. 202; Pedro Colin, "Labor Evangélica, Madrid, 1663" in Blair and Robertson, The Philippine Islands volume 40, pp. 69-75; and Pedro Careen, "Relación de las Islas Filipinas, Roma, 1604" in Blair and Robertson, The Philippine Islands volume 12, pp. 264-265. There is also evidence of a belief in some rudimentary concept of a creator god variously called Bathala, Laon or Macaptan. Ibid. p. 263 and Miguel de Loarca, "Relación de las Yslas Filipinas, Arrevalo, 1582" in Blair and Robertson, The Philippine Islands volume 5, pp. 133-134.
34. Luis de Jesus, "Historia General de los Religiosos Descalzos del Orden . . . S. Augustin, Madrid, 1681" in Blair and Robertson, The Philippine Islands volume 21, p. 202; Pedro Colin, "Labor Evangélica, Madrid, 1663" in Blair and Robertson, The Philippine Islands volume 40, pp. 69-75; and Pedro Careen, "Relación de las Islas Filipinas, Roma, 1604" in Blair and Robertson, The Philippine Islands volume 12, pp. 264-265. There is also evidence of a belief in some rudimentary concept of a creator god variously called Bathala, Laon or Macaptan. Ibid. p. 263 and Miguel de Loarca, "Relación de las Yslas Filipinas, Arrevalo, 1582" in Blair and Robertson, The Philippine Islands volume 5, pp. 133-134.
35. Luis de Jesus, "Historia General de los Religiosos Descalzos del Orden . . . S. Augustin, Madrid, 1681" in Blair and Robertson, The Philippine Islands volume 21, p. 202; Pedro Colin, "Labor Evangélica, Madrid, 1663" in Blair and Robertson, The Philippine Islands volume 40, pp. 69-75; and Pedro Careen, "Relación de las Islas Filipinas, Roma, 1604" in Blair and Robertson, The Philippine Islands volume 12, pp. 264-265. There is also evidence of a belief in some rudimentary concept of a creator god variously called Bathala, Laon or Macaptan. Ibid. p. 263 and Miguel de Loarca, "Relación de las Yslas Filipinas, Arrevalo, 1582" in Blair and Robertson, The Philippine Islands volume 5, pp. 133-134.
36. Luis de Jesus, "Historia General de los Religiosos Descalzos del Orden . . . S. Augustin, Madrid, 1681" in Blair and Robertson, The Philippine Islands volume 21, p. 202; Pedro Colin, "Labor Evangélica, Madrid, 1663" in Blair and Robertson, The Philippine Islands volume 40, pp. 69-75; and Pedro Careen, "Relación de las Islas Filipinas, Roma, 1604" in Blair and Robertson, The Philippine Islands volume 12, pp. 264-265. There is also evidence of a belief in some rudimentary concept of a creator god variously called Bathala, Laon or Macaptan. Ibid. p. 263 and Miguel de Loarca, "Relación de las Yslas Filipinas, Arrevalo, 1582" in Blair and Robertson, The Philippine Islands volume 5, pp. 133-134.
37. Pedro Colin, "Labor Evangélica" p. 74; Diego Aduarte, "Historia de la Provincia del Sancto Rosario" volume 30, p. 289; Diego de Bobadilla, "Relation of the Pilipinas Islands by a Religious Who Lived There For Eighteen Years, 1640" in Blair and Robertson, The Philippine Islands volume 29, p. 285; and Pedro Careen, "Relación" pp. 206, 268, 272-273.
38. Pedro Colin, "Labor Evangélica" p. 74; Diego Aduarte, "Historia de la Provincia del Sancto Rosario" volume 30, p. 289; Diego de Bobadilla, "Relation of the Pilipinas Islands by a Religious Who Lived There For Eighteen Years, 1640" in Blair and Robertson, The Philippine Islands volume 29, p. 285; and Pedro Careen, "Relación" pp. 206, 268, 272-273.
39. Pedro Colin, "Labor Evangélica" p. 74; Diego Aduarte, "Historia de la Provincia del Sancto Rosario" volume 30, p. 289; Diego de Bobadilla, "Relation of the Pilipinas Islands by a Religious Who Lived There For Eighteen Years, 1640" in Blair and Robertson, The Philippine Islands volume 29, p. 285; and Pedro Careen, "Relación" pp. 206, 268, 272-273.
40. Pedro Colin, "Labor Evangélica" p. 74; Diego Aduarte, "Historia de la Provincia del Sancto Rosario" volume 30, p. 289; Diego de Bobadilla, "Relation of the Pilipinas Islands by a Religious Who Lived There For Eighteen Years, 1640" in Blair and Robertson, The Philippine Islands volume 29, p. 285; and Pedro Careen, "Relación" pp. 206, 268, 272-273.
41. Luis de Jesus, "Historia General" p. 202; Pedro Colin, "Labor Evangélica" p. 71; Diego de Bobadilla, "Relation of the Pilipinas Islands" p. 285; and Antonio de Morga, "Sucesos de las Islas Filipinas, Mexico, 1609" in Blair and Robertson, The Philippine Islands volume 16, p. 131.
42. Luis de Jesus, "Historia General" p. 202; Pedro Colin, "Labor Evangélica" p. 71; Diego de Bobadilla, "Relation of the Pilipinas Islands" p. 285; and Antonio de Morga, "Sucesos de las Islas Filipinas, Mexico, 1609" in Blair and Robertson, The Philippine Islands volume 16, p. 131.
43. Luis de Jesus, "Historia General" p. 202; Pedro Colin, "Labor Evangélica" p. 71; Diego de Bobadilla, "Relation of the Pilipinas Islands" p. 285; and Antonio de Morga, "Sucesos de las Islas Filipinas, Mexico, 1609" in Blair and Robertson, The Philippine Islands volume 16, p. 131.
44. Luis de Jesus, "Historia General" p. 202; Pedro Colin, "Labor Evangélica" p. 71; Diego de Bobadilla, "Relation of the Pilipinas Islands" p. 285; and Antonio de Morga, "Sucesos de las Islas Filipinas, Mexico, 1609" in Blair and Robertson, The Philippine Islands volume 16, p. 131.
45. Pedro Colin, "Labor Evangélica" pp. 74-75; Diego Aduarte, "Historia de la Provincia del Sancto Rosario" volume 30, p. 286; Pedro Careen, "Relación" p. 269; and "Resume of Documents 1521-1569" in Blair and Robertson, The Philippine Islands volume 2, p. 139. Other contemporary commentators note that officiates were frequently also male or asog, effeminate men possibly transvestites. Luis de Jesus, "Historia General" p. 203 and Alcina as quoted in Evelyn Cullamar, Babaylanism in Negros: 1896-1907 (Quezon City, 1986) p. 18.
46. Pedro Colin, "Labor Evangélica" pp. 74-75; Diego Aduarte, "Historia de la Provincia del Sancto Rosario" volume 30, p. 286; Pedro Careen, "Relación" p. 269; and "Resume of Documents 1521-1569" in Blair and Robertson, The Philippine Islands volume 2, p. 139. Other contemporary commentators note that officiates were frequently also male or asog, effeminate men possibly transvestites. Luis de Jesus, "Historia General" p. 203 and Alcina as quoted in Evelyn Cullamar, Babaylanism in Negros: 1896-1907 (Quezon City, 1986) p. 18.
47. Pedro Colin, "Labor Evangélica" pp. 74-75; Diego Aduarte, "Historia de la Provincia del Sancto Rosario" volume 30, p. 286; Pedro Careen, "Relación" p. 269; and "Resume of Documents 1521-1569" in Blair and Robertson, The Philippine Islands volume 2, p. 139. Other contemporary commentators note that officiates were frequently also male or asog, effeminate men possibly transvestites. Luis de Jesus, "Historia General" p. 203 and Alcina as quoted in Evelyn Cullamar, Babaylanism in Negros: 1896-1907 (Quezon City, 1986) p. 18.
48. Pedro Colin, "Labor Evangélica" pp. 74-75; Diego Aduarte, "Historia de la Provincia del Sancto Rosario" volume 30, p. 286; Pedro Careen, "Relación" p. 269; and "Resume of Documents 1521-1569" in Blair and Robertson, The Philippine Islands volume 2, p. 139. Other contemporary commentators note that officiates were frequently also male or asog, effeminate men possibly transvestites. Luis de Jesus, "Historia General" p. 203 and Alcina as quoted in Evelyn Cullamar, Babaylanism in Negros: 1896-1907 (Quezon City, 1986) p. 18.
49. Pedro Colin, "Labor Evangélica" pp. 74-75; Diego Aduarte, "Historia de la Provincia del Sancto Rosario" volume 30, p. 286; Pedro Careen, "Relación" p. 269; and "Resume of Documents 1521-1569" in Blair and Robertson, The Philippine Islands volume 2, p. 139. Other contemporary commentators note that officiates were frequently also male or asog, effeminate men possibly transvestites. Luis de Jesus, "Historia General" p. 203 and Alcina as quoted in Evelyn Cullamar, Babaylanism in Negros: 1896-1907 (Quezon City, 1986) p. 18.
50. Pedro Colin, "Labor Evangélica" pp. 74-75; Diego Aduarte, "Historia de la Provincia del Sancto Rosario" volume 30, p. 286; Pedro Careen, "Relación" p. 269; and "Resume of Documents 1521-1569" in Blair and Robertson, The Philippine Islands volume 2, p. 139. Other contemporary commentators note that officiates were frequently also male or asog, effeminate men possibly transvestites. Luis de Jesus, "Historia General" p. 203 and Alcina as quoted in Evelyn Cullamar, Babaylanism in Negros: 1896-1907 (Quezon City, 1986) p. 18.
51. Pedro Colin, "Labor Evangélica" p. 77; Diego de Bobadilla, "Relation of the Pilipinas Islands" p. 286; and Pedro Careen, "Relación" p. 270.
52. Pedro Colin, "Labor Evangélica" p. 77; Diego de Bobadilla, "Relation of the Pilipinas Islands" p. 286; and Pedro Careen, "Relación" p. 270.
53. Pedro Colin, "Labor Evangélica" p. 77; Diego de Bobadilla, "Relation of the Pilipinas Islands" p. 286; and Pedro Careen, "Relación" p. 270.
54. Pedro Careen, "Relación" pp. 269-270.
55. Pedro Careen, "Relación" p. 269 and Juan de Plasencia, "Customs of the Tagalogs, Manila, 1589" in Blair and Robertson, The Philippine Islands volume 7, pp. 190-191.
56. Pedro Careen, "Relación" p. 269 and Juan de Plasencia, "Customs of the Tagalogs, Manila, 1589" in Blair and Robertson, The Philippine Islands volume 7, pp. 190-191.
57. Diego Aduarte, "Historia de la Provincia del Sancto Rosario" volume 30, p. 286 and Juan Mendoza, "History of the Great Kingdom of China, Madrid, 1586" in Blair and Robertson, The Philippine Islands volume 6, pp. 147, 191.
58. Diego Aduarte, "Historia de la Provincia del Sancto Rosario" volume 30, p. 286 and Juan Mendoza, "History of the Great Kingdom of China, Madrid, 1586" in Blair and Robertson, The Philippine Islands volume 6, pp. 147, 191.
59. Pedro Colin, "Labor Evangélica" pp. 75-76; Diego de Bobadilla, "Relation of the Pilipinas Islands" p. 286; and Miguel de Loarca, "Relación de las Yslas Filipinas" p. 133.
60. Pedro Colin, "Labor Evangélica" pp. 75-76; Diego de Bobadilla, "Relation of the Pilipinas Islands" p. 286; and Miguel de Loarca, "Relación de las Yslas Filipinas" p. 133.
61. Pedro Colin, "Labor Evangélica" pp. 75-76; Diego de Bobadilla, "Relation of the Pilipinas Islands" p. 286; and Miguel de Loarca, "Relación de las Yslas Filipinas" p. 133.
62. Luis de Jesus, "Historia General" p. 203.
63. Juan, de Plasencia, "Customs of the Tagalogs" p. 190.
64. Pedro Colin, "Labor Evangélica" p. 76.
65. Luis de Jesus, "Historia General" p. 207 and Pedro Careen, "Relación" p. 269.
66. Luis de Jesus, "Historia General" p. 207 and Pedro Careen, "Relación" p. 269.
67. Antonio de Morga, "Sucesos" p. 131 and Miguel de Loarca, "Relación de las Yslas Filipinas" p. 163.
68. Antonio de Morga, "Sucesos" p. 131 and Miguel de Loarca, "Relación de las Yslas Filipinas" p. 163.
69. Pedro Colin, "Labor Evangélica" p. 77.
70. Pedro Careen, "Relación" p. 271.
71. Juan Mendoza, "History" p. 147 and "Resume 1521-1569" p. 139.
72. Juan Mendoza, "History" p. 147 and "Resume 1521-1569" p. 139.
73. Pedro Careen, "Relación" p. 263.
74. Diego Aduarte, "Historia de la Provincia del Sancto Rosario" volume 30, p. 296 and volume 31, p. 73.
75. Diego Serrano, "Edict of Fray Diego Garcia Serrano. Archbishop of the Philippines, 1622" in Blair and Robertson, The Philippine Islands volume 21, p. 60.
76. Pedro Careen, "Relación" p. 271.
77. Tomás Ortiz, "Práctica del Ministerio, 1713-42" in Blair and Robertson, The Philippine Islands volume 43, p. 106.
78. Murillo Velarde, "Historia de Philipinas, 1674-83" in Blair and Robertson, The Philippine Islands volume 38, p. 88.
79. Diego Serrano, "Edict" p. 61.
80. "Historia del Santissimo Rosario, Manila, 1742." in Blair and Robertson, The Philippine Islands volume 43, pp. 52-53.
81. Murillo Velarde "Historia de Philipinas" p. 93.
82. "Santissimo Rosario" p. 52.
83. Antonio Mozo, "Later Augustinian and Dominican Missions, Madrid, 1763" in Blair and Robertson, The Philippine Islands volume 48, pp. 113-114.
84. The article was included in the document series compiled by Emma Blair and Alexander Robertson with the following notation from the authors: "It is deserving of a place in this series, as showing what is actually believed at the present time among some of the ignorant Filipinos." Blair and Robertson, The Philippine Islands volume 43, p. 312.
85. José Nuñez, "Present Beliefs and Superstitions in Luzon, 1905" in Blair and Robertson, The Philippine Islands volume 43, pp. 310-319. Another Manila newspaper, La Democracia, carried an item on 29 August 1903 reporting the hanging of men accused of killing a witch.
86. José Nuñez, "Present Beliefs and Superstitions in Luzon, 1905" in Blair and Robertson, The Philippine Islands volume 43, pp. 310-319. Another Manila newspaper, La Democracia, carried an item on 29 August 1903 reporting the hanging of men accused of killing a witch.
87. Richard Lieban, Cebuano Sorcery.
88. The vicario foráneo was invested with both executive and judicial powers, though his authority in criminal matters was limited to a preliminary investigation of the case and the preparation of a sumario or initial report for referral to the diocesan court of the bishop or archbishop that acted as the court of first instance in all matters that fell within ecclesiastical jurisdiction. Thus the Philippines was divided between four, later five, tribunals: the archdiocese of Manila, and the dioceses of Nueva Segovia, Nueva Caceres, Cebú, and subsequently Jaro. However, the prelate did not exercise jurisdiction himself but deputised a vicario general from among the diocesan chapter to act as his representative. This court was vested with the authority to investigate, punish, excommunicate or absolve both crimes and sins, and its sentences were definitive though appealable. Greg Bankoff, In Verbo Sacerdotis: the Judicial Power of the Catholic Church in the Nineteenth Century Philippines (Darwin, 1992) pp. 8-9.
89. "Causa Contra Seberina Candelaria N[atural] de Obando por Sociedad con un Diablo Familiar," Archive of the Archdiocese of Manila, Asuntos Criminales, Box 1808-1819, file 1808-1811A, pp. 1-4.
90. The sementera would often be at a considerable distance from the family house and those working in it might spend several nights there, especially at certain times of the agricultural cycle such as before the harvest.
91. "Causa Contra Seberina Candelaria" pp. 17-18.
92. "Causa Contra Seberina Candelaria" pp. 4-16.
93. There is some difficulty in establishing the extent of Seberina's healing powers as the Spanish text repeatedly uses the verb hilotearse and the noun hiloteo for which no satisfactory translation has yet become available. The context, however, in which the words occur strongly suggest that the meaning has to do with restoring health. "Causa Contra Seberina Candelaria" p. 18.
94. "Causa Contra Seberina Candelaria" p. 18.
95. "Causa Contra Seberina Candelaria" p. 9.
96. The fiscal or fiscalillo was an ecclesiastical official introduced into the Philippines from Mexico during the late sixteenth or early seventeenth century whose duties combined those of a sacristan and religious secretary. Unofficially, however, they acted as the moral guardians of their villages, admonishing irregular behaviour in the community, confirming that parishioners had valid reasons for not attending mass and checking that people observed Christian tenets in their daily lives. They were also the priest's henchmen and chief advisers on all matters local, inflicting corporal punishment or other penances on those deemed to merit such correction and providing what information might be required on the character and reputations of parishioners. Traditionally the office was held by the principalia or prominent members of the community. Greg Bankoff, "Big Fish" pp. 693-695 and Greg Bankoff, In Verbo Sacerdotis pp. 23-24.
97. The fiscal or fiscalillo was an ecclesiastical official introduced into the Philippines from Mexico during the late sixteenth or early seventeenth century whose duties combined those of a sacristan and religious secretary. Unofficially, however, they acted as the moral guardians of their villages, admonishing irregular behaviour in the community, confirming that parishioners had valid reasons for not attending mass and checking that people observed Christian tenets in their daily lives. They were also the priest's henchmen and chief advisers on all matters local, inflicting corporal punishment or other penances on those deemed to merit such correction and providing what information might be required on the character and reputations of parishioners. Traditionally the office was held by the principalia or prominent members of the community. Greg Bankoff, "Big Fish" pp. 693-695 and Greg Bankoff, In Verbo Sacerdotis pp. 23-24.
98. "Causa Contra Seberina Candelaria" pp. 13-14, 18-19.
99. "Causa Contra Seberina Candelaria" p. 15. The currency situation was fairly chaotic during the 19th century with coins of the Dos Mundos variety, bust-portraits of the later Bourbon kings, those of the newly independent Latin American states (especially the Mexican peso) as well as those of Spain all in circulation at any one time. In addition, decimalisation was instigated in 1858 adding still further to the complexity of working out the value of coins in daily use. There were eight reales to every peso. Angelita de Legarda, Piloncitos to Pesos. A Brief History of Coinage in the Philippines (Manila, 1976) pp. 17-46.
100. "Causa Contra Seberina Candelaria" p. 15. The currency situation was fairly chaotic during the 19th century with coins of the Dos Mundos variety, bust-portraits of the later Bourbon kings, those of the newly independent Latin American states (especially the Mexican peso) as well as those of Spain all in circulation at any one time. In addition, decimalisation was instigated in 1858 adding still further to the complexity of working out the value of coins in daily use. There were eight reales to every peso. Angelita de Legarda, Piloncitos to Pesos. A Brief History of Coinage in the Philippines (Manila, 1976) pp. 17-46.
101. "Causa Contra Seberina Candelaria" p. 18.
102. "Causa Contra Seberina Candelaria" p. 9.
103. "Santissimo Rosario" p. 52.
104. "Causa Contra Seberina Candelaria" pp. 24-26.
105. "Causa Contra Seberina Candelaria" p. 25.
106. "Causa Contra Seberina Candelaria" p. 26.
107. Antonio Mozo, "Later Augustinian and Dominican Missions" p. 115 and Tomás Ortiz, "Práctica del Ministerio" p. 109.
108. Antonio Mozo, "Later Augustinian and Dominican Missions" p. 115 and Tomás Ortiz, "Práctica del Ministerio" p. 109.
109. "Causa Contra Seberina Candelaria" p. 10.
110. Luis de Jesus, "Historia General" p. 203.
111. "Causa Contra Seberina Candelaria" p. 13.
112. Luis de Jesus, "Historia General" p. 203 and Juan de Plasencia, "Customs of the Tagalogs" p. 190.
113. Luis de Jesus, "Historia General" p. 203 and Juan de Plasencia, "Customs of the Tagalogs" p. 190.
114. "Resume 1521-1569" p. 139.
115. Dieter Bartels, "Politicians and Magicians: Power, Adaptive Strategies, and Syncretism in the Central Moluccas" in Gloria Davis (ed.), What is Modern Indonesian Culture? (Madison, 1976), p. 283.
116. Antonio Mozo, "Later Augustinian and Dominican Missions" p. 115 and Tomá;s Ortiz, "Práctica del Ministerio" p. 107. The tianak or patianak (also referred to as dwende) in Tagalog is synonymous with the Bikol patyának, the fusion of an untimely discharged human foetus and a tiny black bird whose mournful wailing resembles that of an infant, and the Cebuano mantiyának, a supernatural being of a brownish hue who preys on new-born infants. Leo English, Tagolog-English Dictionary (Manila, 1986); John Wolf, A Dictionary of Cebuano Visayan (Manila, 1972) p. 670; and Merito Espinas, "A Critical Study of the Ibalong, The Bikol Folk Epic Fragment," Unitas 41, 2 (1968): 183. A similar phenomenon is known as an aswang in the Ilocos. Contemporary representations of these sprites can be seen in the popular Tagalog movies Anak ni Janice and Shake, Rattle and Roll.
117. Antonio Mozo, "Later Augustinian and Dominican Missions" p. 115 and Tomá;s Ortiz, "Práctica del Ministerio" p. 107. The tianak or patianak (also referred to as dwende) in Tagalog is synonymous with the Bikol patyának, the fusion of an untimely discharged human foetus and a tiny black bird whose mournful wailing resembles that of an infant, and the Cebuano mantiyának, a supernatural being of a brownish hue who preys on new-born infants. Leo English, Tagolog-English Dictionary (Manila, 1986); John Wolf, A Dictionary of Cebuano Visayan (Manila, 1972) p. 670; and Merito Espinas, "A Critical Study of the Ibalong, The Bikol Folk Epic Fragment," Unitas 41, 2 (1968): 183. A similar phenomenon is known as an aswang in the Ilocos. Contemporary representations of these sprites can be seen in the popular Tagalog movies Anak ni Janice and Shake, Rattle and Roll.
118. Antonio Mozo, "Later Augustinian and Dominican Missions" p. 115 and Tomá;s Ortiz, "Práctica del Ministerio" p. 107. The tianak or patianak (also referred to as dwende) in Tagalog is synonymous with the Bikol patyának, the fusion of an untimely discharged human foetus and a tiny black bird whose mournful wailing resembles that of an infant, and the Cebuano mantiyának, a supernatural being of a brownish hue who preys on new-born infants. Leo English, Tagolog-English Dictionary (Manila, 1986); John Wolf, A Dictionary of Cebuano Visayan (Manila, 1972) p. 670; and Merito Espinas, "A Critical Study of the Ibalong, The Bikol Folk Epic Fragment," Unitas 41, 2 (1968): 183. A similar phenomenon is known as an aswang in the Ilocos. Contemporary representations of these sprites can be seen in the popular Tagalog movies Anak ni Janice and Shake, Rattle and Roll.
119. Antonio Mozo, "Later Augustinian and Dominican Missions" p. 115 and Tomá;s Ortiz, "Práctica del Ministerio" p. 107. The tianak or patianak (also referred to as dwende) in Tagalog is synonymous with the Bikol patyának, the fusion of an untimely discharged human foetus and a tiny black bird whose mournful wailing resembles that of an infant, and the Cebuano mantiyának, a supernatural being of a brownish hue who preys on new-born infants. Leo English, Tagolog-English Dictionary (Manila, 1986); John Wolf, A Dictionary of Cebuano Visayan (Manila, 1972) p. 670; and Merito Espinas, "A Critical Study of the Ibalong, The Bikol Folk Epic Fragment," Unitas 41, 2 (1968): 183. A similar phenomenon is known as an aswang in the Ilocos. Contemporary representations of these sprites can be seen in the popular Tagalog movies Anak ni Janice and Shake, Rattle and Roll.
120. Antonio Mozo, "Later Augustinian and Dominican Missions" p. 115 and Tomá;s Ortiz, "Práctica del Ministerio" p. 107. The tianak or patianak (also referred to as dwende) in Tagalog is synonymous with the Bikol patyának, the fusion of an untimely discharged human foetus and a tiny black bird whose mournful wailing resembles that of an infant, and the Cebuano mantiyának, a supernatural being of a brownish hue who preys on new-born infants. Leo English, Tagolog-English Dictionary (Manila, 1986); John Wolf, A Dictionary of Cebuano Visayan (Manila, 1972) p. 670; and Merito Espinas, "A Critical Study of the Ibalong, The Bikol Folk Epic Fragment," Unitas 41, 2 (1968): 183. A similar phenomenon is known as an aswang in the Ilocos. Contemporary representations of these sprites can be seen in the popular Tagalog movies Anak ni Janice and Shake, Rattle and Roll.
121. Tomás Ortiz, "Práctica del Ministerio" p. 107.
122. John Wolf, Dictionary of Cebuano Visayan p. 670 and Merito Espinas, "A Critical Study" p. 183.
123. John Wolf, Dictionary of Cebuano Visayan p. 670 and Merito Espinas, "A Critical Study" p. 183.
124. "Causa Contra Seberina Candelaria" p. 17.
125. "Causa Contra Seberina Candelaria" p. 17.
126. Norman Cohen, Europe's Inner Demons pp. 25-26.
127. Dieter Bartels, "Politicians and Magicians" pp. 284-285.
128. "Causa Contra Seberina Candelaria" p. 12.
129. Greg Bankoff, "Households of Ill-Repute: Rape, Prostitution and Marriage in the Nineteenth Century Philippines," Pilipinas 17, Fall (1991): 35-49.
130. Greg Bankoff, "Big Fish" pp. 695-697.
131. Robin Briggs, Witches & Neighbours. The Social and Cultural Context of European Witchcraft (1996) pp. 378-380.
132. "Causa Contra Seberina Candelaria" p. 24.
133. Jerry Bentley, Old World Encounters. Cross-Cultural Contacts in Pre-Modern Times (New York 1993) pp. 15-16.
134. Jerry Bentley, Old World Encounters p. 16.