Butuan or Limasawa? The Site of the First Mass in the Philippines: A
Reexamination of the Evidence
In this study module, we delve into the ongoing controversy regarding the site of the First
Mass in the Philippines, as recorded by Antonio Pigafetta. The name "Mazaua" mentioned
by Pigafetta has prompted two main conflicting claims regarding its identity: one asserts
that Mazaua refers to the small island of Limasawa located in Leyte, while the other claim
designates the area near Butuan City in Mindanao, specifically the beach at Masao, as
the actual site. Through a detailed reexamination of historical evidence, we aim to better
understand these claims and their implications for Philippine history.
Intended Learning Outcomes
Students are encouraged to develop proficiency in constructing coherent arguments,
addressing both supporting and opposing views of an issue. By the end of this module,
students will be able to:

Identify key points, claims, and evidence presented in the debate.

Analyze the contribution of secondary sources to understanding the issue and
utilizing them to form arguments.
Background of the Controversy
The identification of the site of the First Mass is steeped in confusion and historical
interpretations that have evolved over centuries. The Butuan tradition, which supports the
claim for Butuan as the site, has a foundation spanning 300 years, noted specifically in
the 17th, 18th, and 19th centuries. Notably, a monument was erected in 1872 in
Magallanes to commemorate Magellan's arrival and the celebration of the First Mass,
reinforcing this claim.
The Butuan Tradition
The Butuan tradition has been noted by early Jesuit historians:

Fr. Francisco Colin, S.J.: Published accounts in 1663, suggesting Magellan
celebrated Mass and planted a cross at Butuan on April 8, 1521.

Fr. Francisco Combes, S.J.: In his history published in 1667, he mentions
Magellan's landing and planting a cross but does not advocate for the First Mass
at Butuan.
These accounts caused considerable confusion, especially regarding the chronological
order of Magellan’s visits to Butuan and Limasawa.
Misinterpretations Over Centuries
In the 18th century, further errors were introduced by authors such as Fr. Juan de la
Concepcion, who misled readers about Magellan's route, reinforcing misleading
narratives.
19th Century Developments
During the 19th century, the tradition became widely accepted without rigorous scrutiny,
leading to persistent propagation of historical inaccuracies. For instance, Fray Valentin’s
assertion that Magellan coasted between Samar and Leyte was both a misspelling and a
geographical error.
Shift in Historical Perspective
A pivotal shift in perspective occurred when Fr. Pablo Pastells, S.J. challenged the Butuan
tradition based on primary source research, especially revisiting Pigafetta's and Albo's
logs. His reassessment initiated a newfound appreciation for the Limasawa claim, which
subsequently gained traction among scholars.
Evidence Supporting Limasawa as the Site
Several key pieces of evidence support the argument that Limasawa, not Butuan, is the
location of the First Mass.
1. Albo's Log-Book
Francisco Albo, a pilot of "Trinidad", documented crucial navigational details, including:
1. March 16, 1521: Saw land towards the northwest.
2. Continuous westward movement until they reached a place called "Mazava" at a
latitude of approximately 9 degrees 2/3 North.
3. Detailed the planting of a cross at the peak of a mountain on this island.
2. Pigafetta's Records
Pigafetta's detailed accounts are critical, including:

Eyewitness Account: His narrative of March 16-25 at various islands including
"Homonhon" and "Mazaua".

Account of the Mass: Mass was celebrated on Easter Sunday, March 31, during
their stay at Mazaua.
3. Pigafetta's Map
Comparisons of Pigafetta's maps indicate that "Mazaua" aligns geographically with
Limasawa and not Butuan.
4. Presence of Two Native Kings
The accounts describe two kings, including the king of Mazaua and the rajah of Butuan,
further confirming that the location of the Mass was indeed Mazaua, not Butuan.
5. Duration of Stay at Mazaua
Pigafetta explicitly states the expedition remained at Mazaua for seven days, making it
impractical for them to have traveled to Butuan and returned in this time frame.
6. Argument from Omission
The lack of any mention of the Agusan River by Pigafetta during the Mass strengthens
the claim that Mazaua was an island, surrounded by water, rather than a delta location
like Butuan.
Legazpi Expedition Evidence
Later expeditions, including that of Legazpi, verified that Mazaua was indeed an island,
contrasting with Butuan's riverine geography, thus supporting the identification of
Limasawa.
In conclusion, while the historical narrative surrounding the First Mass has been subject
to various interpretations and misconceptions, extensive reexamination of primary
sources such as Pigafetta's and Albo's accounts demonstrates a compelling case for
Limasawa as the actual site of the First Mass in the Philippines. This inquiry not only
highlights the importance of accurate historical documentation but also underscores the
need for critical analysis of historical sources.
The Cry of Bahay-Toro and Balintawak: Eyewitness Accounts of a Revolution
The "Cry of Bahay-Toro" refers to a crucial event in Philippine history that ignited the
Philippine Revolution against Spanish colonial rule. This event is described in various
accounts, one from Santiago Alvarez, a Katipunan warlord, and others from the
eyewitness testimonies of Guillermo Masangkay and Don Vicente Samson, both of whom
were present during the seminal moments of this uprising.
Background of the Event
On August 24, 1896, approximately 1,000 Katipuneros gathered under the leadership of
Andres Bonifacio, known as the "Supremo," in Bahay Toro. They convened to discuss the
impending revolution against Spain. The spirit of resistance and the longing for freedom
were palpable as the meeting commenced at 10 AM and adjourned by noon with
enthusiastic cries echoing the sentiment of patriotism: "Long live the Sons of the Country!"
This early assembly laid the groundwork for what would become a full-scale revolution.
The Vision of Bonifacio
Bonifacio's leadership was characterized by his call for immediate action, responding to
the fears of Spanish reprisal. During a pivotal moment in the assembly, he communicated
to the crowd the risks they faced as marked men and urged them not to retreat. His
impassioned plea ignited a willingness among the people to rise up, leading to a collective
pledge to revolt. This moment also marked the symbolic destruction of their cedulas, or
tax certificates, representing their ties to Spanish rule.
Eminent Eyewitness Accounts
Guillermo Masangkay's Narrative
General Guillermo Masangkay was a close associate of Bonifacio, and his account from
August 26, 1896, is a hallmark of historical documentation. Notably, he recorded the
attendance of key Katipunan leaders like Emilio Jacinto and Pio Valenzuela, who
deliberated the timing of the uprising. Despite discussions cautioning against premature
action due to lack of arms and resources, Masangkay noted Bonifacio’s tactical charisma
in persuading the assembly to commit to the revolution. His vivid descriptions of Bonifacio,
including his unpretentious yet cultured demeanor, enhance our understanding of the
leader's character during this tumultuous time.
Don Vicente Samson's Confirmation
Don Vicente Samson, then a 12-year-old boy and later a recognized local leader,
corroborated Masangkay’s account. He provided a detailed recollection of events,
specifying that the leaders convened in the home of Apolonio Samson and engaged in
strategic discussions. His memory of moments like tearing the cedulas, an act embodying
their commitment to the rebellion, captured the essence of what it meant to break free
from oppression. He emphasized the widespread awareness among the townspeople
regarding the impending insurrection.
Various Perspectives on the 'Cry'
Gregoria de Jesus' Account
Another pivotal figure was Gregoria de Jesus, the wife of Andres Bonifacio, who played
a crucial role in the revolutionary efforts. In her version dated August 25, 1896, de Jesus
recounted her harrowing experiences fleeing from Spanish authorities and epitomized the
fears faced by revolutionaries and their families. She noted the mass gathering of over
5,000 members on August 25 in Balintawak, where a decisive vote was taken to engage
in armed conflict against the Spaniards, further underlining Bonifacio's significant
influence.
Conclusion: Historical Significance
The "Cry of Bahay-Toro" and subsequently the "Cry of Balintawak" are seminal events in
Philippine history, symbolizing the nation's yearning for independence and resistance
against colonial rule. These accounts, rich in detail and personal narratives, not only
illustrate the fervor of the revolutionaries but also highlight the collective memory of a
people bound together by their quest for freedom. The diverse accounts reveal the
complexity of the revolution's inception, underscoring the varied perspectives of those
involved, each contributing to our understanding of this historical movement.