LIMASAWA vs BUTUAN:

The second-had sources that started the Butuan tradition

1. The monument that was erected in the place and the inscription on the Marble slab
2. Father Francisco Colin S.J., “Labor evangelica” (Madrid,1663)
On Easter Day, in the territory of Butuan, the first mass ever offered in these
parts was celebrated and a cross planted. Magellan then took formal possession
of the islands in the name of the Emperor and the Crown of Castille.
3. Father Francisco Combes S.J., “Historia de Mindanao y Jolo” (Madrid, 1667)
He followed a new and difficult route [across the Pacific], entering by the strait
of Siargao, formed by the island of Limasaua which is at the entrance of the
strait... while at Limasaua, enjoying rest and good treatment, they heard of the
River of Butuan, whose chieftain was more powerful...Magellan contented
himself with having them do reverence to the cross which is erected upon a hillock
as a sign to future generations of their alliance... The solemnity with which the
cross was erected, and the deep piety shown by the Spaniards, and by the natives
following the example of the Spaniards, engendered great respect for the cross.
4. Giovanni Francesco Gemelli Careri, “Giro del Mundo” (Madrid, 1698)
On Whit Sunday the first Mass was said on the land of Butuan, a cross erected
and possession taken in the most invincible Charles 5th. The lord of Oimasaua,
kinsman of the King of Butuan and to him of Cebu, was assisting to Magellan, for
he brought the ships into that port on the 7th of April. Before Mass was said on
Whit Sunday, the lord and the king of Cebu were baptized and by their means,
many men of note and others to the number of 500, and after dinner with the
queen with 300 more.
(Careri has mainly pointed out these two events: one event was the First Mass
(which he places at Butuan); and the other event was the baptism of the rajah of
Cebu)
5. Fray Juan de la Concepcion, “History of the Philippines” (Manila, 1787)
They sailed along the coast of the province of Caraga, entered the strait of
Siargao which is formed by the Banajao Point and the island of Leyte, and they
landed at the land of Limasawa which is at the entrance of the Strait...There,
Magellan heard of the River of Butuan, whose datu or chieftain was more
powerful...The chieftain [of Butuan] lived up to those hopes...The General ordered
the construction on land of a shelter made with branches. Then he ordered all his
man to disembark to hear Mass, which was celebrated with great devotion by all,
thanking God for his blessings. And this was the first mass ever offered in these
Islands. He then ordered a large cross to be set up on a hill.
6. Fray Joaquin Martinez de Zuniga, “Historias de Filipinas” (Sampaloc, 1803)
On Easter Sunday of the year 1521 Magellan was in Butuan. He ordered the
sacrifice of the Mass to be celebrated ashore, and he planted a cross a hillock near
the beach. The natives were present at the ceremonies, and they also witnessed
the taking of possession of the land in the name of the Crown of Castille. These
rites over, Magellan proceeded to Cebu where they killed him.

THE SHIFT IN OPINION

The shift in opinion from Butuan to Limasawa was due to a rediscovery and more attentive study
of the two Primary sources on the subject: Pigafetta’s account and Albo’s log.

The inclusion of the Pigafetta account in the Blair and Robertson series must be considered the
main reasons for the shift in scholarly opinion regarding the site of the first mass.
While Father Pablo Pastell S.J. was preparing his own version of Colin’s Labor evangelica, he
had occasion to study both Pigafetta and Albo, it was then that he realized that the three-Century
Butuan tradition had been inaacurate. By this he affixed a footnote:

Magellan did not go to Butuan. Rather, from the island of Limasawa he proceeded
directly to Cebu. In that island he had dealings with Rajah Siagu, chieftain of Butuan;
and this would explain the author’s [i.e. Colins] error. See the “Voyage” of the Pigafetta
and the diary of Albo, both of whom were eyewitnesses.
Pastell’s footnote on Collin, therefore, and the inclusion of the Pigafetta account in the Blair and
Robertson series must be considered the main reasons for the shift in scholarly opinion
regarding the site of the first mass. Among the Philippine scholars of the early 20th century who
rejected the Butuan tradition in favor of Limasawa were Trinidad Padro de Tavera and Jayme
de Veyra. The Limasawa opinion has been generally accepted since then, although there are still
today a small but vigorous group determined to push the Butuan Claim.

The Evidence for Limasawa Claim

1. The evidence of Algo’s Logbook p16-18

2. The evidence of Pigafetta p18
a. PIgafetta’s testimony regarding the route; pg 19-22
b. The evidence of Pigafetta’s map; pg 22-23
c. The two native kings; pg 23
d. The seven days at “Mazaua”; pg 24-25
e. An argument from omission. pg 25-26
3. Summary of the evidence of Albo and Pigafetta pg 26
4. Confirmatory evidence from the Legazpi expedition pg 27

Why then the Butuan Tradition?

1. The tradition is based on second-hand information. One author repeats (and often
distorts) what previous authors have written, and in return is copied (and distorted as
well) by subsequent authors. In such a chain, one author making a mistake could easily
start a tradition that could last three centuries.

2. Pastells – Magellan and his men got to know the Rajah of Butuan at Masaua. According
to Pigafetta, that rajah was only at Masaua to pay a visit. But it is easy to see how that fact
that Magellan had known the rajah could be misunderstood by later historians meaning
that he had known him at Butuan.

3. The Butuan tradition, while inaccurate as to the site of the first mass, is not entirely
without validity. Magellan’s expedition, after Magellan’s death visited several places in
Mindanao, very probably including Butuan.