THE SITE OF FIRST MASS IN THE

PHILIPPINES
The year 2021 will mark as the celebration of the 500-year anniversary of the arrival of the
Spanish in the Philippines through the expedition led by the Portuguese explorer, Ferdinand Magellan.
This year is also significant to the Filipino Catholic community as this marks the 500th anniversary of
the first Catholic Mass which starts the successful propagation of Christianity, the most
dominant religion in the country.
Yet, the historical event, happened five centuries ago has been surrounded with confusion
among scholars on where did the mass happened. For so long, historians in the country had made
critical assertions on where did it occurred through studying various primary resources. Today, you
will have the chance to discover the answer to this long-time debate by passing through significant
primarysources.

Learning Objectives:

At the end of this module, you are expected to:

1. Analyze the different primary resources that accounts the site of the first mass;
2. Derive meaningful impressions from looking at the similarities and differences
between the four main primary sources; and
3. Appraise the views of the different narrators from their socio-political background.

INTRODUCTION
On March 17, 1521, the troupe of ships led by a Portuguese
explorer, Ferdinand Magellan had reach the shores of the country
which marks their first landing on the country. This is one of the major
highlights of their expedition, although their original search was of the
Moluccas or Spice Island. For Magellan and the team, this is the chance
for them to materialize their goal as western explorers – to find
resources, to gain prestige, and to propagate Christianism – also
known as the 3Gs.
As a result, they were able to give a fresh start on leading the
cross to the natives of the east. The Spanish convinced the Filipinos to
accept the new religion and its doctrines. The giant cross of Magellan
situated in Cebu and the image of Sto, Nino given to “Juana” were only
Photo Source:
some of the evidences of their Catholic Indoctrination in the Philippines.
https://www.history.com/topics/
Amongst all these, the first Mass is considered by many as a paramount exploration/ferdinand-
magellan
 symbol of the humble beginning of Christianity in the country. But the details about the first mass is a
heated discussion among historians and scholars for the past years, including the place where it
occurred. Was it in Leyte or in Butuan? What were considered by the historians to determine the ‘real’ site
if the mass? Why is this significant in the heritage of the country and how can this be relevant totoday’s
times? Take time to read the primary sources below.

In order for us to answer the pressing question on the real site of the first mass and other
surrounding issues, the following primary sources will be presented: (1) the accounts of Francisco Albo,
pilot of the Trinidad (one of the 5 ships of Magellan’s Expedition); and the accounts of Antonio
Pigafetta, the chronicler of the expedition. These two accounts are presented below:

The First Catholic Mass in the Philippines: Butuan or Limasawa?

For three centuries, Butuan had been known as the home of the first Catholic Mass in our country. In fact,
in 1872 there erected a monument near the Agusan River which celebrates Magellan‟s arrival and first
Catholic Mass in the country on April 8, 1521. However, when Blair
and Roberston introduced their volumes of “The Philippine Islands”
from 1903 to 1909, the landscape would change– Butuan‟s
standing would be challenged. Their historical work included
Pigafetta‟s record of the expedition‟s route, maps, and the events
that happened in Mazaua such as their encounter with the kings
and their week at island, all reflected in the chronicle. Incorporated
also was the attempt of Legazpi to find Mazaua led them to the
coordinate near Leyte and Panaon while Butuan is situated in
Mindanao.

For decades, historians and other scholars have been arguing as to

where did the first mass take place – Butuan or Limasawa?
Pigafetta clearly stated that the mass was held at “Mazaua.” Some Art rendition of the first Catholic Mass in the Philippine Islands,
historians suggest that it was on the little island south of Leyte which happened on April 8, 1521, by Fernando
called Limasawa. In contrary, other scholars reject this claim and
pointed out that it was on Masao, located at the mouth of the Agusan River in northern Mindanao, near Butuan.
The first group which identified with the “Butuan tradition” depended on oral traditions and chronicles,
with the absence of primary documents about Magellan‟s voyage, until the end of the 19th century. This
tradition would be challenge by the beginning of the 20th century as translations of Pigafetta‟s holographs
were already provided in English, French, and Spanish from Italian. In 1906, James Alexander Robertson
provided an English translation in which the second group of historians relied “heavily and almost
exclusively on.” This material would become the origin of Limasawa‟s claim. In a particular footnote of the
translation, he noted: “It (Mazaua) is now called the island of Limasawa, and has an area of about ten and
one-half square miles.” Before this period, the Limasawa tradition did not exist not until Robertson
“arbitrarily and without explanation identified Mazaua with the island of Limasawa.”

In the recent years, there are two primary sources historians refer to in identifying the site of the first
mass; Francisco Albo‟s and Antonio Pigafetta‟s. Below is some of their basic backgrounds:
Witness‟ Background Francisco Albo Antonio Pigaffeta
Pilot of Trinidad, one of Magellan‟s ships. 
Personal chronicler of Ferdinand Magellan. 
One of the 18 survivors who returned with Sebastian Elcano to Europe.  

Member of Magellan‟s expedition and an eyewitness of the first mass.  

The Butuan Tradition
In this portion, we will use Celedonio Resurrecion‟s findings as reflected on his work: “The Rules of
Evidence to the True Identity of Pigafetta‟s Mazaua,” published in 1990. From that time, the Butuan
tradition has existed for 469 years already. He pointed that scholars like Schumacher, Bernad, and Scott
were “uncritical historians” who tried to discredit the “Butuan historiographic tradition” with Robertson‟s
translation as the standpoint. In his work, he claimed to answer the question: “Where was Mazaua?” In
doing so, he applied the rules of evidenced emanating in the Rules of Court of the Philippines.

Based on the rule of evidence, his direct pieces of evidence

included:

1. Pigafetta written in his account: “nouve gradi et

duo tersi” or nine degree and two-third (Lat. 9
deg 00 min North) toward the Artic. The location,
as confirmed by the Nancy Manuscript is the islet
of Butuan.
2. The location stated in Pigafetta‟s account was the
same with the logbook records presented by pilots
Albo (9 deg 00 min 40 sec North) and Pancaldo (9 deg
00 min North), Moluccas Governor Brito (9 deg 00
min North, from the records of the captured
Magellan‟s flagship–Trinidad) as well as the
Philippine Gazetteer in 1945 (9 deg 00 min North).
3. From the other parts of Pigafetta‟s account:
a. The Humunu-Mazaua distance of 25 leguas
is equivalent to 1 deg 26 min, close to
Humunu-Mazaua (HomonhonMasao)
distance of 1 deg 45 min.
b. The distance between Mazaua and Cebu is
twenty leguas, and fifteen leguas from
Catighan to Cebu. Accordingly, modern
commercial vessels take the same route as
Magellan‟s when going to Cebu from
Masao Port, Butuan. In addition, the sailing
Pigafetta‟s Map, as published in the Volume
distance of said vessels is exactly the same
33 of the Blair and Robertson, showing
as what Pigafetta noted for the Masao- “Mazzana” at the upper right portion. Its
Catighan and Catighan-Cebu routes. size is bigger than Bohol, almost one-half of
c. Mazaua, according to Pigafetta‟s account Ceilon (Leyte), and bigger than all three
Camotes Islands combined.
following Magellan‟s death, boarders
Chippit is a land belongs to the same land
as Butuan and Calaghan.

“Questa sarte de la ysola (That part of the island)

E una medesma terra (belongs to the same land)
Con Butuan et calaghan (as Butuan and Calaghan)
Et passa sopra bohol (and lies toward Bohol)
Et confina co mazaua (and is bounded by Mazaua)
El porto…she chiana chippit (That port…is called
Chippit).”

On the other hand, his indirect pieces of evidence were:

1. There is a strong oral tradition, called as the Oral

Mazaua (Masao) Tradition, which tells that
Magellan went in the Islet of Masao, a delta
located at the mouth of the Agusan River, long Agusan River‟s pen drawing published in 1904, looking
seawards, where the old monument can be seen on the right
portion, and the Pungtod islet on the center.
 before the Ambrosiana Manuscript of Pigafetta was published in 1800 and Robertson‟s
translation in 1906.
2. Gold was abundant in Mazaua and Butuan.
3. The Map of Mindanao, as presented in Volume 33 of Blair and Robertson‟s, exhibits the
regions of Beaniam, Calagan, Butuan, Maguindanao, and Chippit in their geographical
relationship on the island of Mindanao. Mazaua was not indicated as it has been “absorbed by
Butuan, the much larger geographical entity.”
4. The abundance of anime trees in Mazaua, Butuan. These trees were noted by Pigafetta on
March 28, 1521.
5. The abundance of sago palm in Mazaua, Butuan, which is endemic in Mindanao.
6. Mazaua was a hunting ground according to Pigafetta‟s account. Masao in Butuan is considered
a „sportsman paradise” due to its wildlife.
7. Pigafetta observed that the drinking ceremonies in Chippit, bounded by Mazaua, were the
same as those performed in Mazaua.
8. The word Mazaua is a variant of Masao. It is not Visayan, not Waray-waray, and not
particularly of the Samar and Leyte people and their offshore islands.
9. The port in Masao, Butuan is good for ships with the absence of natural barriers like shoals
and coral reefs–suitable for Magellan‟s ships.

The Claim of Limasawa

For Limasawa, we will use Miguel Bernad‟s article in 1981 entitled “Butuan or
Limasawa? The Site of the First Mass in the Philippines: A Reexamination of
Evidence.” In his work, he pointed several pieces of evidence to support
Limasawa‟s claim:

1. Albo‟s account, in his logbook, as a pilot or “contra-maestre” in

one of Magellan‟s flagship, Trinidad. In addition was Pigafetta‟s
account, in which Roberston (from Italian) and Skelton (from
French) translated in English. Based on his careful analysis of Albo
and Pigafetta‟s accounts, Bernad arrived with the following
conclusions:

a. According to Albo, their expedition entered south of the

Samar Island and dropped their anchor at Homonhon
where they stayed for seven days. Afterwards, they
sailed westwards reaching Leyte then southwards
parallel to the island‟s eastern coast and that of the
adjoining island of Panaon. Similarly, Pigafetta written
that they anchored off the eastern shore of a small
island called Mazaua. From there, on Easter Sunday,
they celebrated a mass and planted a cross on the
highest point of the hill.
b. The latitude of Mazaua, on South of Leyte, is at nine
and two-thirds degrees north which correspond to the Map showing the Magellan Expedition‟s route
position and latitude of Limasawa Island (southern tip from the Pacific Ocean to Cebu.
lies 9 degrees 54 minutes North).
c. From Mazaua, the expedition continued sailing north-westwards through Canigao
channel between Bohol and Leyte, then northwards parallel to the eastern coast of
Leyte. After that, they continued westward the Camotes Islands and south-westwards
from there to Cebu.
d. The expedition, “at no point,” did not sail to Butuan or any place near the Mindanao
coast, which they only did after the death of Magellan.
 e. Other analyses included in work was the presence of the two native kings on Pigafetta‟s
account; the events that transpired on Mazaua for seven days; and the non-mention of
a river delta in said account.

2. The Legazpi Expedition of in 1565 was added as “confirmatory evidence.” Accordingly, they were
anxious to visit Mazaua, and so they asked for directions from the natives Cabalian. With guidance,
they rounded the island of “Panae” or Panaon, which was separated from Leyte by a narrow strait.
Then, they anchored off Mazaua. But, the natives were hostile so they went to Camiguing, still
visible from Mazaua, instead. From that point, they intended to go to Butuan on the island of
Vindanao. However, they were driven off by contra winds. It was only a small contingent of the
expedition, after using a smaller vessel, who successfully arrived at Butuan. With this story, Bernad
evaluated that: “As pilots of the Legazpi expedition understood it, Mazaua was an island near Leyte
and Panaon; Butuan was on the island of Mindanao. The two were entirely different places and in
no wise identical.”

3. The geographical situation of Limasawa Island fits Pigafetta‟s description: the island‟s tadpole
shape running from north to south. In addition, the prevailing wind which was blowing westward of
the Pacific when the expedition rounded the tip of Panaon was also taken into account. It was later
in March and east wind is strong at that period. Hence, Magellan‟s ships would find themselves to
Limasawa if they sail west or southwest.

Brief summary of Albo and Pigafetta’s Accounts

Francisco Albo, pilot of Trinidad. Ferdinand Magellan, captain of the Antonio Pigaffeta, personal
voyage. chronicler of Magellan.

Of the pieces of evidence mentioned in the account, one weakened Butuan‟s claim–Pigafetta never
mentioned a river. Butuan is a riverine settlement situated on the Agusan River. Masao was positioned in
the delta of that river. Hence, with the absence of such geographical characteristic, Butuan‟s claim is truly
hard to justify. Also, it must be pointed out that after the Battle of Mactan, the survivors went to Mindanao,
and apparently went to Butuan. This was vividly narrated by Pigafetta on his account as he stated that they
had a trip on a river. However, it traversed the river after Magellan‟s death.

Here are Albo and Pigafetta‟s accounts which aided the shift of opinion from Butuan to Limasawa. You can
read a brief summary of their accounts below:

Albo‟s Log
On March 16 1521, they sailed west of Ladrones and saw a land, Yunagan, towards northwest; but due to many shallow parts they did
not approach it.
The same day, they sailed southwards to another small island named Suluan, 9 and two-thirds degree north latitude. They saw some
canoes that fled as they approached.
Afterwards, they sailed westward to Gada, an inhabited island which was free from shallows, and gathered in supply of wood and
water.
From there, they sailed westward again towards Seilani, a large inhabited island known for gold.
They sailed southwards along the coast of Seilani, turned southwest until they reached Mazava, at latitude of 9 and two-thirds degrees
north.
The Spaniards anchored on Mazava where they met good people. They planted a cross upon a mountain-top. Then the inhabitants
showed them how they gather gold.
They sailed back to Seilani, and followed its coast in a northewesterly direction, moving up to 10 degrees latitude where the saw three
small islands.
From there they sailed ten leagues westwards, saw three islets, and anchored for the night. In the morning, they sailed some 12
leagues southwest down to latitude of 10 and one-thirds degree. There they entered a channel between Mactan and Subu.
They sailed down that channel and turned westward. They anchored and stayed many days at Subu. There they obtained provisions
and made a peace-pact with the local king.
Subu was on the east-west direction with the Suluan and Mazava. But between Mazava and Subu, there were many shallows. Hence,
they could not go westward directly, and has to go in a round-about way.

Pigafetta‟s Chronicle
It was Holy Thursday, when they anchored near an island. They saw a boloto carrying eight native whom Magellan gave some trinkets
as presents. They paddled away and returned after two hours in two larger balanghai with their king. With Magellan‟s invitation some
natives went to the ship, but the king remained seated. An exchange of gifts happened. In the afternoon, they anchored and came
closer to the shore of the king‟s village.
On Holy Friday of 1521, Magellan sent Enrique, his slave interpreter, ashore to ask the king if he could assist their expedition by giving
them food supplies, and to say they came as friends. In response, the king himself visited Magellan‟s ship. They even embraced each
other. Another exchange of gift was made. The king returned to the village with Pigafetta and a member of the expedition.
Pigafetta and his companion, guests of the king, had spent the evening of the Good Friday feasting and drinking. They had to do it
even though they should not eat meat that time. The following day, Saturday, they returned to the ship.
At Easter Sunday, Magellan sent a priest ashore with some men for a mass. After a couple of time, Magellan with some fifty men
followed. The mass was celebrated and the cross was venerated. At noon, they returned for the meal. After that, they planted a cross
on the summit of the highest summit that they saw. The events were attended by the kings of Mazaua and Butuan.
While on the summit, Magellan asked the kings about the ports he should go for more supplies of food than what were available in the
island. Ceylon, Zubu, and Calagan were their reply. Since, Zubu was the island with most trade activity, he wished to go there. He
asked the kings for a guide and they told him that the pilots were prepared at any time. In the evening, the king of Mazaua changed
his mind, and would like to guide them himself. But, first the king asked for the help of Magellan‟s men to harvest his village‟s crops.
The next day, April 21, 1521, Magellan sent men ashore for the harvest, but no work was done. The kings were still sleeping off their
drinking the night before.
On April 2 and 3, they worked on the harvest.
Then on April 4, 1521, they left Mazaua for Zubu.

The Kings in Pigafetta’s Account

Peter Schreurs, in article “The First Mass Site Revisited” published in 1981, presented his interpretation of
the two kings on Pigafetta‟s account. The kings, Colambu and Siaui, were just “obviously visiting the place
which was not their regular residence.” First, Colambu did not live in that island except when he was
hunting and to see his brother. He was the one who pointed out that there were more food at Ceylon,
Zubu, and Calagan. Then Siaui was the king of Butuan and Calagan, which was rich in gold. With this,
Schreurs interpreted that the place which Pigafetta was on with the
kings was not Butuan, and definitely not Leyte, Cebu, or Mindanao.
It manifested that Mazaua and Butuan were not in the same
location, as what the followers of the Butuan tradition claims, in
1521.

The Butuan Tradition Continues

In 2006, local executives, church officials, and historians in Butuan City
declared that they discovered new scientific evidence that corroborates “Christianity taking Root” from the book “The
Encounter.”
with their re-filing of a petition before the National Historical Institute asserting that their city is the site where the first
mass was held. It was despite of the fact that the Congress passed the R.A. 2733 that declared Magallanes on
Limasawa as the national shrine to honour the first mass ever held in the archipelago. In counter, Fr. Joesilo Amalia,
and advocate, pointed out that the claim should be substantiated by scientific evidence not by just a law which bears
no scientific back up.

The Verdict: Limasawa or Butuan?

In August 19, 2020, after decades-long debate, the National Historical Commission of the Philippines
sustained its findings that Limasawa in Southern Leyte is the home of the first Catholic Mass in the country.
The members of the panel engaged in strenuous trips to Limasawa and Butuan as part of their historical
research, and careful analysis of the presented documents. As they affirmed Limasawa‟s claim: "The panel
unanimously agreed that the evidences and arguments presented by the pro-Butuan advocates are not
sufficient and convincing enough to warrant the repeal or reversal of the ruling on the case by the NHI
(National Historical Institute).”

You can access, download, and read their lengthy findings entitled “The Final Report of the Mojares
Panel on the Butuan-Limasawa Controversy on the Location of the 1521 First Easter Sunday Mass in the
Philippines” at https://nhcp.gov.ph/official-position-of-the-national-historical-commission-of-the-philippines-on-the-
siteof-the-1521-easter-sunday-mass-
2/?fbclid=IwAR3vs3379pxCbo_4Ih9wIEde7Yon04WQDO0J3aNK5VUUnJfG3OJiQTOOAvs.

In the end, correcting what we already know does not equate to erasing Butuan‟s cultural and historical
importance in the pre-colonial history of our country. For, whether we like it or not Butuan was already
flourishing and established kingdom even before the first mass took place. What matters as of now is that
you have acquired the truth about the place of the first mass, Limasawa, not just strengthen by law but
also by historical and geographical facts.

Documents: Butuan or Limasawa? The Site of the First Mass in the Philippines: A Reexamination of the
Evidence Miguel A. Bernad
https://journals.ateneo.edu/ojs/index.php/budhi/article/view/582/579

NHCP’s Latest Ruling on the 1521 Easter Sunday Mass Controversy

Dr. Rene R. Escalante
National Historical Commission of the Philippines
https://drive.google.com/file/d/1mExTClwb_z7AMjS3Hvpds75WLoK LNnYh/view

References:

Alporha, V. C. (2018). Readings in Philippine History (First ed.). Manila: Rex Book Store.

Bernad, M. A. (2002). Butuan or Limasawa: The Site of the First Mass in the Philippines: A Reexaminationof the
Evidence. Budhi: A Journal of Ideas and Culture, 5, 133-166. Retrieved from
https://journals.ateneo.edu/ojs/index.php/budhi/article/view/582/579
Escalante, R. R. (2020). NHCP’s Latest Ruling on the 1521 Easter Sunday Mass Controversy. National Historical
Commission of the Philippines. Retrieved
from https://drive.google.com/file/d/1mExTClwb_z7AMjS3Hvpds75WLoKLNnYh/view

History. (2018). Retrieved from New World Encyclopedia: https://www.newworldencyclopedia.org/entry/History