"Since, having seen his catechism and the translation which he
had made in Tagalog of the grammar and dictionary, those who
were at the Synod and understood anything of the language could
do nothing but admire the fitness of the terms, their efficacy
and strength. And they said that, without the particular
help of heaven, it seemed impossible that in so short a time
and with so few years in the country he could have done such
excellent work. And then, having approved them, they ordered
that various copies be made, particularly of the translation
of the Doctrina, so that with them and with no other would
the ministers teach the Indians, and so it was approved,
in order that there might be uniformity in all parts of the
Tagalog country. This translation is that which has come down
to this day, except that it is more polished." [79]


It must have been shortly after the handbooks of Plasencia received
the seal of ecclesiastical approval that Salazar wrote the King
speaking of the action taken, and got back in answer the cedula, quoted
before, giving the Bishop and Audiencia the right of censorship over
such works. The question of chronological precedence [80] between
Quiñones and Plasencia is not important, for the specific approval
of Plasencia's texts by the Synod, attended by Quiñones himself,
shows that Plasencia's books were accepted, and in conformity with
the ruling of the Synod would have been the only texts allowed to be
used generally in the Philippines.

Another reference to writers in the native tongues in an anonymous
manuscript of 1649 introduces the names of other linguists: