All towns founded in the Spanish period always required formal recognition from the Superior Government in Manila or from the King of Spain, a few towns in the region, partic­ ularly those which were established in the later part of the Spanish regime, still have their royal cedual or expediments preserved in some archives in the Philippines or in Spain. But most of towns are less fortunate, among them in Mi­ laor. Although a thorough research in the various archives in the Philipines and in Spain is made, the official record of its foundation is never found. Nevertheless, secondary his­ torical documents which provides vital reference, indirectly though, are still abundant. On the basis of these documenta­ ry evidence and a competent knowledge of the bigger con­ text of colonial bureaucratic culture the choice for the foun­ dation date or the so-called Milaoar is made.
Existing historical records point to 1583 as the year when Milaor was formally introduced to a sustained and thor­ ough process of Christian conversion, although preliminary and sporadic evangelizations must have taken place around 1579. By 1585, an exurberant
Christian community already flourish in this place.

The summer months have al­ ready been the most propitious period for reli­ gious celebrations in the Philippines even among the pre-Hispanic Bikolanos. Post-har­ vest rituals and festivals as well as inter-island plundering raids highlighted this hot and dry season in the pre-colonial period. For these reasons, the Spanish missionary fathers likewise made us of this period to facilitate the integration of the natives to Christianity. Considering the climate con­ dition of the Philippines, the summer season provided aus­ picious time for launching a more sustained and vigorous evangelizing work than the rest of the year which were dom­ inated by rains and punctuated by cyclonic fury. The Span­ ish missionaries also took advantage of the slowing down in the phase of their agricultural work. This explains why most fiestas are held during the summer months including Mi­ laor’s town fiesta. Among the Spanish missionaries the town fiesta was the peak of the converts spiritual commitment to their newfound spiritual life and must have been chosen to mark the culmination of their spiritual instruction.

The choice of April 27 as the foundation day is also based on a very historic event which took place on this date in 1900. On this date the municipal officials of this town were assembled by the visiting party of the First Philippine Com­ mission to decide on the future of this municipality under the American regime. The decisions arrived at during this assembly proved crucial to the life of the town as they left profound impact which are still being felt even until today.

The name of Milaor was earlier referred to by Spanish documents in variety of  names as Milarrit, Milaver and Milauod. The last one apparently stuck and was used for centuries until about the 19th century when Milaor began to be used . The name Milaud was believed to have been derived from Maylaud. Maylaud most likely evolved from two Bikol words may meaning “there is” and laud which signifies “a river or any large body of water.

Or it could also come from ma-ilaod meaning going to Ilauod. Based on 17th century Franciscan mis­ sionary-lexicographer, the word laud or ylauod was defined as “La parte de abajo del pueblo, contraria de la parte de arriba” (the lower arera of the town as opposed to go to the lower or higher). Thus maylauod means to go to the lower portion of the town. But the word lauod according to Lisboa could also be used to refer to the open sea or to the deepest part of the sea or of the gulf, “la mar alta, o golfo o lo mas hondo en la mar, o rio.” Indeed, Milaor not only geographically located on the lower portion (abajo) of the hin­ terland but also had always been a flood-prone town even in the early period of colonial rule. This suggests that it was also located in the lowest portion of the terrain.

The earliest Spanish recorded geographic recokoning of Milaor was made in 1591and located the settlement a quar­ ter league from the city of Nueva Caceres. According to the Spanish system of measurement, one league was equivalent to 4.2 miles. Thus from this system of reckoning Milaor was more than a mile away from Naga. Twenty-five years after, in 1621 the town was reported half

a league from the convent of San Francisco of Naga making it approx­ imately 2 miles away from the Naga convent. Although there was no re­ cord which suggested that a transfer of the settlement took place during this period.

A Spaniard named Antonio de Siguenza who spent a longer period residing in the region wrote an ex­ tensive description of the province of Camarines in 1823. In his account, he indicated the town of Milaor as” farther by 3/ 4 hour from the capital and is located at the bank of the Bicol river .” Its proximity to the river was in many ways a blessing but aiso brought enormous difficulties to its inhabitants. According to Siguenza, the frequent flooding caused by the swelling of the river brought enormous damage to plantation. The sediments of the river brought matters left by the floodwaters were among the causes of sickness which “take many to the grave.” Less than half a century later, the location however re­ mained unchanged. In the 1865 Estado of the Franciscan Or­der, Milaor was described as:.

“located at 13 33 25 latitude in one beautiful plain prone to flooding at the bank of the Bikol river. It is founded on the east by the mission of Pili located at the mountain of Isarog and farther by three leagues. On the south-southeast by the town of Minalabag, at a distance of half a league. On the south-southwest Camaligan and on the northwest by the city of Caceres, bothfather by lw.lf a league.”

It suggested therefore that Milaor had not undergone any shift in the original location of its settlements. Nevertheless, series of boundary changes were to take place from the mid­ dle until the last decades of the 19th century.

Milaor is as ancient as the rest of the settlements of the region: Prior to the advent of Spain, scattered settlements were already flourishing along the banks of the Bikol river. Although little evidence of its pre-colonial culture had sur­ vived, the chronicles of the early explorers and conquistado­ res about the riverine district revealed interesting insights to its past culture. Since Milaor was one of those villages which belonged to the riverine district, Governor-General Guido de Lavezares’ description of the culture of the people in the Bikol river district applies to the inhabitants of Pre-Hispanic Milaor.

“The people are the most valiant yet found in the region, they possess much good armor – as iron corsets, greaves, wristlets, gauntlets and helmets – and some arquebuses and culverins. They are the best and most skill­ ful artificers of jewels and gold that we lw.ve seen in this land, almost all the peo ple of Los Ca- marines pursue this handicraft. “

This creative talents of the ancients Bikolanos apparently survived the onslaught of colonization as it surfaced in their craftsmanship, particularly as carpenters, of which the men of Milaor were famous for throughout the Spanish regime.
Fray Matin de Rada, one of the earliest Augustinian mis­ sionaries who chronicled the various conquering expedi­ tions in the Philippines, took note of the bravery and influ­ ence of the inhabitants of this district. Such was also true with those of Milaor:

“Thepeople there are the most valiant and best armed of all these islands. Consequently, although they never attacked the Spaniards , still they defended themselves in all their villages and would not surrender unless conquered by force of arms. Consequently, all those villages were entered in the same way, byfirst summoning them to submit peacefull y and to pay tribute immediately unless they wished war. They re­plied that they would first prove those to whom they were to pay tribute and consequentl y, the Spaniards attacking them, an entrance was made among them by force of arms and the village was overthrown and whatever wasfound pillaged. “

While admiring the natives’ display of bravery, Fray de Rada was deeply disturbed by the consequence of native resistance. “Therefore, since all the people defended themselves, more have perished in that land than in any other yet conquered.” Resistance to Spanish incursion was evidently strong but the overwhelming superiority of the Spanish arms eventually decided the historic destiny of this people. Milaor became subject to colonial rule.

The embryonic stage of Milaor’s integration in the larger imperial horizon took place within the encomienda system. The encomienda, as the world implies, was an entrustment or a stewardship. It was a system borrowed from the medi­ eval society whereby the Spanish King conferred jursdiction over a certain territory to the colonizers as reward for their services. As a favor from the King, the encomiendero, as the holder of the encomienda was called, was given the right by royal bounty to receive and enjoy for him the tributes of the natives assigned to him. In return, he was obliged to protect and defend his wards from outside aggression, to dispense justice and settle disputes and to provide them preliminary instructions in the Catholic faith.
As early as 1581, some 8 villages along the Bikol river al­ ready existed as encomiendas. Owing to the proximity to the City of Caceres and its strategic location on the Bikol river, Milaor was among the earliest settlements absorbed within the encomienda system. Consequently, the people of Milaor were among the earliest Bikolanos who suffered under the Spanish yoke. The encomienda system earn the notoriety for the exploitation and abuses suffered by the hapless native populace.
Based on the 1591 report on encomienda, Milaor was under the control of a certain Spanish soldier named Torres. But by 1591, Torres was already dead and the ericomienda was inherited by his son. This was a brief description of the encomienda of Milaor:

“belonging to the minor son of Torre; in this encomienda, there are five hundred and twenty whole tributes, or two thousand and eighty souls in all. This encomienda is one-quarter of a leaque from the town up the river. Two Franciscan religious from the convent of Caceres visit it, so that it is sufficientl y instructed. The magistrate of Caceres administers justice there.”

From this report, it was clear that Milaor was already receiving regular religious instructions from the Franciscans, although still merely a visita, according the ecclesiastical classification, Milaor already possessed the fundamental ingredients of a Spanish colonial pueblo, the existence of a civil government and the church.
Although the Castillan steel blazed the conquering trail, the Franciscan mission sustained and provided the spiritual legitimation for the colonial rule. Its conversion was began in 1579 with the arrival of the two pioneering Franciscan missionaries Fray Pablo de Jesus and Fray Bartolome Ruiz. These two laid the foundation of the Franciscan mission in the southern portion of Luzon, particularly of the riverine district of Bikol. The geographic circumstance of Milaor nec­ essarily brought it within the ambit of the first salvo of the missionary enterprise.

Around 1585, based on the entries in the baptismal registry, this was already existing as a town under the patronage of St. Joseph the Carpenter. Although the documentary record of the exact date of its birth is no longer available, perusal of indirect historical evidence point to 1583 as the year when it emerged as an active mission outpost. Since it was traditional among the missionaries to conduct their missionary work during post harvest seasons and during more auspicious climate, it was most possible that the missionary enterprise was launched in the summer months, particularly in the last week of April. The prepon­ derance of celebration of fiestas and other indigenous or tra­ ditional festivals in the summer months probably had some links with this missionary event. This was especially true with Milaor, which celebrates its fiesta during May 1 (May 19 until 1959 when Fr. Vicente Ramin assumed as parish priest) a time which, in early Philippines, coincided with the period for post-harvest celebrations.

Although no available record could show who its first re­ ligious minister was, sketchy information showed that this could either be Fray Juan de Garrovillas or Fray Matias An­ drade.

Fray Juan de Garrovillas was a native of the town of Gar­ rovillas from where his surname was derived. In 1580 enlist­ ed for the missions to Mexico and from there he proceeded to the Philippines arriving in this island in 1582. His superi­ or assigned him to work in the conversion of the natives in the Camarines province. He was assigned as the guardian of the convent in Naga until 1591when he was transferred to Manila as he was named Definidor. It was certain that during his guardianship, Fray Juan Garrovillas must have taken part in the work of converion of Milaor sometime be­ tween 1583 until his departure from Naga.
Fray Matias de Andrade arrived in the Philippines from Mexico in 1582 where he was assigned in the evangelization of the Camarines province, particularly the towns of Car­ amoan and Milaor while based in the Franciscan convent of Naga . In 1594 he was named Definidor of the Franciscan Province of San Gregorio. He went back to madrid and trav­ eled to Rome and Mexico. He was made Bishop of Caceres on March 1612 and took possession of this See in 1613 where he died in 1613.

It could be possible that at least one of them was among the two Franciscans mentioned in the 1391 report of en­ comiendas who were conducting their mission works since both of them were apparently still in Naga until 1591. Whoever they were, these friars did a remarkable achievement not only for the Faith but also for Spain whose humble and dedicated work of Catholic proselyti­ zation forged an enduring bond between the natives of Milaor and Christianity.

One of the earliest picture of the flour­ishing Christian community of Milaor was made by Fray Juan Pobre de Zamora, a Franciscan missionary assigned to Ca­ marines in 1595 until about 1596 when he was assigned to Japan. Fray Pobre wrote an extensive account of the growing exu­ berant Christian life of the newly convert­ ed natives of Milaor. Overwhelmed by the enormous transformation in the native’ s religious and social life, Fray Pobre’ s account was virtually a laudatory epic of Milaor’s budding Christian community. One of the more curious aspects of this transformation was the remarkable swiftness of the native’ s acceptance of the sacrament of penance, which was given a more rigorous interpretation and implementation. this moved Fray Pobre to believe that although /1 one has done too little yet but the Lord has already infused some souls with such great desire to do penance.

” He noted that some wished to know all their fastings that they might also perform them. Some even ex­ ceeded the religious in their zeal for penance. He cited some groups of male and female elite who allowed themselves to be bound and flogged by their slaves. Some were bound from sunrise to sundown. Other carried heavy objects in their outstretched arms. But he was struck by the long pro­ cession where more than a hundred men carried heavy mas­ sive crosses with some of these penitents bleeding profusely. The edifying effects of conversion were not only seen among the elder but even among the young. He wrote: “There are too many things that one can say about the chil­ dren of those who are in our houses and those who come to our schools but I will only say very little.” Although new to the faith, the children manifested deep appreciations of the rituals: “they participate in the mass, both those who assist and those who merely listen, with great solemnity. During vespers and matins, to which hour they come and pray, they
perform this ritual with great devotion.”

The performance of these rituals was not the only show­ case of their conversion. A deeper inward absorption of Christian values was visible in their austers disciplined life:

“These children are very temperate in food than the more pampered children of the Spaniards. They neither attend classes without breakfast nor carry one. They remain until ten or eleven without eating and I have seen them stayfrom morning until night many times without breakfast, which was because of the neglect of the religious or the teacher who was in charge. Without the blessings and the permission of the one in charge of them, either in school or in the church, both the young and tlze teens, they endure hunger without complaints. When they reached their homes, neither do they shout nor cry.”

These children not only impressed Fray Pobre for their piety and virtuous character but they also amused him by their talents and natural wit. He noted: “The children of these good Christians have much to glorify the Lord to see them learn with great affection and swiftness the lessons taught them. They learn to read the romance and the Latin languages and some even pronounced the words as if they were ministers, Juan added, and for this reason “there were among these natives good writers, musicians and singers.”

To facilitate a rapid and comprehensive program of reli­ gious and cultural transformation of the natives, the Spanish colonial authorities introduced a methodical system of con­ version known in Spanish as reduccion. The system of reduc­ tion contained two major segments, a system of urban reset­ tlement and an instructional aspect, which revolved around the basic doctrines of the faith.

The system of reduction laid out a specific urban plan, which came to be termed as the cabecera-visita complex. In this scheme, a string of subordinate clusters of population were attached to a principal village called the cabecera. The cabecera being the capital of the parish received the greatest impact of Hispanization. By the early decades of the 19th century, the streets of Milaor were wide and well aligned. In 1887, the Spanish journalist named Adolfo Puya Ruiz, described Milaor as a town which had some 2,000 houses including those in the barrios and visitas. Some 800 of these were made of wood and the rest of light materials.

Its Spanish urban make-up was distinctly characterized by the presence of the church, the municipal building and the school with the plaza occupying the centerpiece of all these colonial structures. The late 16th century Milaor defi­ nitely bore the same urban features. Its church and convent which were constructed in the early salvo of Franciscan evangelization, were originally made out of light materials such as bamboo and nipa. These makeshif t structures where changed into wooden buildings around the 17th century and had remained in such condition until the early decades of the 18th century. Around the first half of the 18th century, when bricks began to be baked in the locality, the church and its convent were replaced with bricks which were con­ structed around 1725 by Fray Juan del Sacramento and Jose de la Virgen. These structures were finished in 1735 by Fray Santiago de San Pedro Alcantara. But around the middle of the 18th century, these buildings were tragically destroyed by fire which broke out on 17 April, 1740. But an immediate renovation evidently took place and toward the las decade of the 18th century, a beautiful well-furnished church was already standing. This was contained in the Testimonio of the episcopal visit of Bishop Domingo Collantes. an excerpt of this report written in Milauod, Nov. 25, 1791 says:

“Having visited the church of S t. Josef de Milauod, whose patron is S t. Lorenzo in accordance with the Rite and pre­ scribed edict, wefind the Holy Deposit in proper care, lam­ para ardiente and baptismal font of the chrismeras. Like­ wise, the altars, pul pa, confessional boxes and bells and the such estado de almas. There are 3,922 and the tributes amounted to 1103. The church is made of stone, large and the same is true with the old parochial house called conven­ to. The sacristy withhi ts recamarra isfound abundantly of rich menage.”

In the middle of the 19th century, the convent and the church buildings both made of slid materials were once again majestically standing.
The municipal building, which became the official do­ main of civil transactions of the colonial society likewise came to exist almost at the beginning of the Spanish regime. Little is known of this however except that in the middle of the 19th century, the municipal building was already made of solid materials except for the upper portion which re­ mained of wooden construction.

Since the missionaries recognized the role of education in sustaining their colonial hold, schools were founded in var­ ious parishes including Milaor. a school ran by the Francis­ cans was already existing in Milaor sometime before 1594.

By the 19th century, its operation was shouldered by the community funds whose building was made of bricks. In the outlying visitas, some private tutors opened their own primary classes and were paid by the parents of those who are attending the lessons.

Around the middle of the 18th century, the flour­ishing settlement of Milaor was tragically destroyed by fire which broke out on 17 April, 1740. A report which bore references to this event indicated:

But what an unfortunate event. It was now reduced to ashes that which caused enormous effort to build. Thus, the town, the church and the convent were likewise engulfed by a fire which broke out in a house of these natives on Palm Sunday in 1740.

Shortly after the entire settlement was destroyed, led by the parish priest, the native leaders and the rest of the inhab­ itants petitioned the Franciscan provincial, Fray Sebastian Totanes to intercede in their behalf to the governor-general for the transfer of their settlement.
They complained of the chronic flooding which they su f­ fered in their present swampy settlement, which was located on the southwestern portion of the river, and they wanted tomove to the northeastern side, which was only “farther by a shot of a mosquete”. They believed that since they would just be rebuilding everything, they should rather take this opportunity to transfer to their more preferred site. In this petition they argued that their plan to transfer was gener­ ally accepted by the rest of the populace. The only “issue worthy of attention” as the document put it, was the fear of cimarrones.

Fray Sebastian Totanes endorsed this petition and asked the Supreme Government in Manila to “order its transfer and the said town of Milaor with its church and convent be built on the other side of the river where they could live with all convenience and well.

“The Franciscan Provincial likewise begged the government to “command the Alcalde Mayor of Camarines province to ignore any other requests and obliged the people to carry it out and not to permit anyone to found nore rebuild any house in a swampy and narrow place as they themselves had complained about in the present place they inhabit and if they were to rebuild anything, they have to transfer with the little they spared from the fire to the site where they have chosen for their own well-being .”

Despite this endorsement, it appeared that nothing ever came out of this. More than fifty years later in 1792, Bishop Domingo Collantes of Caceers once again raised the neces­ sity for the transfer of this settlement to the other side of the river. He wrote:

The town lws a sclzool building of stone with many good houses but it is unhealthy for it is frequentl y flooded all the areas along the river of the Yrayas whose bank isfound located in tlze west and the south. this does not, however, happen on the opposite bank in the east and north where at the same time, it enjoys many irrigated terrain and ricefield.

For this reason, the Bishop supported the clamore for transfer: we declare it useful for us and necessary the re­ ferred transfer on account of the notable number of deaths which is evident on the canonical books of burials.

The dream of Bishop Collantes, just like the previous curates of this parish, apparently was never realized to the report of Capt. Antonio de Siguenza in 1823, on the state of the towns of the province, it carried a brief description of the continuing dismal condition of the terrain: the frequent flooding caused by the swelling of the river brought enor­ mous damage to plantation . . . the sediments and the putrid matters left by the floodwaters were among the causes of sickness which take many to the grave.”

The Gobernadorcillo and the assembly of principales of the town of Milaor sent a petition to Alcalde Mayor Don Jose de Eguia on 9 December 1803. The letter read:
“The town of M ilnor in the province of Camarines before your Lordship humbly say and beseech you. That being one of theforemost towns of the province which consists of some 1,300 tributes with the church and convent of stone which may be re- garded as the best fro m among these one thing which is lacking to complet e this adorn­ ment and is also for our well -bei ng. A tower, the one which it has had and it has since its be­ ginning is made of four posts which despite the con tinuous work on its structure could still not achieve its purpose, its sound could not be heard to the est of the town. For this rea­ son, many failed to attend masses, others arrived late . . . “

From these foregoing reasons, the inhabitants begged the
Alcalde Mayor to allow them to build a stone tower which they offer to construct through their own work without any expenses coming from the town. This petition was likewise endorsed by the parish priest, Fray Diego Solis.

The petition was given some consideration by Alcalde Mayor Eguia who issued his endorsement to the Assessor General on 29 December 1803. He pointed out that “this work is necessary and he town is so rich and populous that in a short period of time, it would be completed.” He never­ theless disapproved the idea that it could just be construct­ ed by themselves without any direction from competent persons for in this case, it “could have terrible result losing much time and effort.”

It appeared, however, that the Assessor General had in­ terposed some objections to the project. To appeal this un­ favorable decision, the Gobemadorcillo and the assembly of principals of the town of Milaor once again sent a petition on 13 Apil 1804 to the Alcalde Mayor of Camarines. The con­ tent of the letter is worth quoting lengthily:

“As we never had nor have ever existed until now in our province foremen nor experts in masonry, each town through the direction of anyone skillful, but speciall y through our Fathers, has done good or bad works which nevertheless we already have. In the stock of materials such as bricks, lime, stone and powder, we never spend any sil­ ver, thus the bricks (which the tower is to be constructed) is made by the community in the town where we have enough time to form and bake them. Others will be assigned for other works. Some barangays are assigned to gather stones, others will gather the shells to make lime, and so the rest without pa ying anything. Since we are the ones who have made thefoundation that exists, we also have the custom of renovating it and if necessary, to rebuild it.”

Public works in the Spanish regime were undertaken by way of the so-called polo y servicio, a colonial institution that required males between the ages of 16 to 60 to render cer­ tain services to communal projects for free within a certain amount of time. This system had earned a very unsavory reputation for the enormous abuses it engdendered. Never­ theless, it was through this system that the residents of Mi­ laor were to construct this tower. The manufacture of lime was easy for the town since it had abundant shells which were readily available in the river. The document continues:

Theforemen who have to carry out the work, we have to say that it will be ourselves. The equipment are already provid­ ed by our Padre, for this we will not have to buy anything, nor pay anything. We said in our petition that we would do it and we do it without any contributions nor any silver flowing out (derramas de plata ). For this is not in a hurry. Wedo it little was we can during ourfree time. The plan of the tower will be the following: it will consist of three layers with its canopy. In the first layer will have walls of two brazas; the second will have a braza and a half, and the third one braza. The ground floor will be cemented. . . and since we do not know how to calculate the cost of other works which is to be done nor do we have anyone who could do the design of these, seeing that the Assessor Gener­ al has said that each one should contribute, it is understood that this contribution is in theform of work.

Following the Spanish system of measurement, one braza was equivalent to about 6 feet. Although it was not indicat­ ed, the measurement was evidently referring to the height of the layers. Thus, the first layer will have 12 feet, the second would measure 6 and the last would be 3 feet. The bell tower therefore would have a total height of some 21excluding the canopy.
“We request your majesty that this may serve to bring this letter to help us explain that in this province , it could not be possible to compl y nor to realize the superior decree since there is neither an architect who could make the plans, nor materials to be purchased, nor the place where they can be bought, nor foremen or officials, even the profession does not exist, and in the end, neither the money to be used for this communal project, whose truth is indeed evident.”

Unfortunately, nothing was ever heard of this project. No early 19th century documents made any reference to the ex­ istence of a newly contructed bell tower in Milaor. The ear­ liest 19th century record, which carried some information on Milaor church, was in 1823, which mentioned of “new­ ly-constructed stone church.” Nothing however, was ever said about a bell tower. The first reference to a bell tower was made by Fray Felix de Huerta who men­ tioned the existence of a “beautiful and strong stone tower composed of three layers” which he claimed was constructed by Fray Francisco de los Santos in 1848. If Fray de Huerta’s claims were true, then this implies that the projected bell tow­ er in 1803 could have a short-lived existence or it was never realized at all. And the present leaning tower was Fray Francisco de los Santos’ monu­ mental architectural contribution to the town’s magnificent past.

The colonial pueblo of Milaor enjoyed a com­paratively prosperous economic life. A portion of the mid-19th century chronicle of the Franciscan Felix de Huerta, indicated that:

The boundary of this town is level and has excellent ficefields. These are bathed by various creeks which descend from the mountain of Isarog which irrigate the large part of the terrain. This town produces much rice, some corn, cmnote, fruits and vegetables . Its inhabitants devote their work to agriculture and livestock (de Huerta p.192-193)

Thus the dominant feature of their economic activity was farming, an industry which harked back to the pre-conquest days. In 1886, Milaor was able to sell about 5000 cavans of palay through its local and outside market. For domestic consumption, most families had their own plots planted with corn, camote, coconut, gabi, ube and a bewildering variety of fruits and vegetables. The abundant creeks and the proximity of the settlement to the Bikol river supplied them with abundant aquatic resources. To complement their benefits from agriculture, the residents of this town also en­ gaged themselves in livestock industry as pointed out by de Huerta in 1865. by 1887, Milaor had some 230 catties, 2,004 carabaos, 263 horses and SC?me 300 pigs. The invaluable use of carabao as work animal in the farm explained the enor­ mous number of carabaos being raised by the inhabitants of this town (Puya, 118)

The other major source of income of the inhabitants was the woodcraft industry in which Milaor became famous through excellent wood craftsmen seemed to have its roots in the Pre-Hispanic period. Even the early Spanish mission­ aries must have recognized their skill in this particular trade that the choice for the parochial patron saint, St. Joseph the Carpenter, as obviously influenced by this knowledge. As early as 1823, Capt. Antonio de Siguenza had already rec­ ognized the importance of this craft among the people of Milaor who mainly engaged in this industry. By the last de­ cades of the 19th century, the fame of Milaor on this craft had already spread throughout the entire region and even beyond Adolfo Puya Ruiz, a Spanish writer made reference to this in 1887:

It is devoted to thefabrication of woodenfurnitures in which a large number of its men are engaged in which provide them good returns since all the towns of the province pa­ tronize this particular item. Although these are a bit rough, they are nevertheless durable and at a very affordable price. (Puya 118) The women of this town were like their male counterpart, equally industrious and helped g reatly in the procurement of their basic necessities through in the traditional weav­ ing industry. The women according to Siguenza drew the conclusion that . . . there is so much movement along the residents and I consider them as equally wealthy with thos of Nueva Caceres . . .”

Aside from agriculture and woodcraft industry, the town also boasted of its local wine distillery. But retail trade re­ mained the basic experssion of limited commercial life of this colonial pueblo. However even until the last decade of the 19th century, except during fiestas, the town had no ready marker for beef and pork was only available occasion­ ally. Nevertheless, the town had always access to these food item since it was very near the capital where such were al­ ways available.

Special Events

HOLY WEEK.
Historically rendered, Milaor’ s religiosity is virtually a laudatory epic. Hence, Lent is observed in deep unswerving fervor. Antique images of Jesus, Mary and oth­ er sacred images which are revered are clothe in expensive robes during the processions on Holy Wednesday and Good Friday. Faithfuls trudge the streets in a round of procession to the major streets in the poblacion area.

MILAOR TOWN FIESTA.
Feature musicial extravangza and nightly cultural shows, century-old ritual procession of Saints on the eve of the Fiesta, civic and military parade and other equally important flurries culminating on May 1, in commemoration of St. Joseph the Worker, the town’s Patron Saint.

OBRERO FESTIVAL.
Is one of the greatest spectacle in­ volving multifarious activities amply providing historical, cultural and social tone consciously showcasing Milaor’ s origin. It features Agri-Aqua Harvest Parade, Kagayunan sa May-Ylaud, Streets Dancing Showcase, Saragwanan, Marathon Race, Historical/ Agricultural Exhibits, Karawat Suanoy and other exciting events. The week-spread festivity culminates on May 1which is the Feastday of the town.

MILAOR FIESTA MARATHON RACE.
An annual sporting event for resident marathon enthusiasts ages 18 and above who get to challenge their minds, hearts and bodies as they jog, walk and run the highways and by-ways of Milaor . The endurance context is consistently gathering sig­ nificant following year after year.

SARAGWANAN.
Is generally a rowing race at the Maylaud River (Bicol River) on the Feastday of the town. Crews of decorated and colorful bancas or boats with their skills and methods move the boat through water as fast as they can using water pad­ dles (sagwan). The race is categorized by events as singles, doubles and team competitions.

MILAOR CHRISTMAS FESTIVAL.
Held during the Yuletide season from the 15th and 22nd day of December, the event is a packaged revelry on the birth of Jesus Christ. There is an Adult and Children Christmas Carol Competition, Youth Dance Showdown, Parol and Belen-Making Con­ test, Community Parade of Colors and above all, the Community Christmas Party where the local government spread cheers and joy through gift-giving to economically-handicapped families.

NEW YEAR’S EVE MASQUERADE .
A pompous celebra­ tion held to welcome the coming of the New Year. Uniquely styled, people from all ages, wearing masks of variant mo­ tif£, colors and sizes come at the municipal plaza to party and spend an all night and until the wee hours frolic to mu­ sic, dances and friendship.

Places to Visit

ST. JOSEPH THE WORKER PARISH CHURCH
A panoramic vista of the century old church would natu­ rally greet any promenader from any point of perspective. The church is one of the oldest in Bicol region. Made out of baked bricks (ladrillo) it unfolds the opulent Spanish archi­ tectural influence. Constructed in 1725 and completed April 17, 1740, renovating was pursued during the same year until completed during the last decade of the 18th century.

THE LEANING TOWER (Belfry) OF MILAOR
A beautiful and strong tower composed of three layers stood strong akin to a royal honor guard at the vicinage of the main building of Saint Joseph the Worker Parish Church. According to historical notes, the belfry was constructed during the tutelage of Fray Francisco delos Santos in 1848, it reflects as his monumental architectural contribution to the town’s magnificent past.

THE MAYLAUOD (Milaor) RIVER
Is a characterization of inbred charm and symmetry. Its ex­ istence is synonymous to the day-to-day existence of the people of May-Ylauod from the early days of pre-Spanish colonization until the modern times. The river provides abundant exotic freshwater fishes, irrigates the vast farm­ lands of May-Ylauod, medium of transportation, a fantasy for leisurely travel (boating) and a source of water supply for domestic requirements of the local residents.

WOODEN CROSS OF MAY-YLAUOD (Milaor Embarcade­ ro)
Brought by the pioneering Spanish missionaries, the wooden Embarcadero Cross at Sto. Domingo, Milaor, Ca­ marines Sur was constructed in 1720 through forced labor. It still stood stable and strong unfazed by the natural tests of time.