69. AGRARIAN AND POLITICAL UNREST IN MAGALANG IN THE 1930s

 

Magalang is one of the important agricultural towns in Pampanga. Since the Spanish period, Magalang has been one of the chief producers of sugar and rice. Due to its rich agricultural industry, the town attracted several land prospectors to plant cash crops and establish relevant industries such as rice and sugar milling and alcohol distilling. When the Americans came, its landlords became more prosperous and powerful as evidenced by their lifestyle and influence on the local affairs. Tenants were left behind and they were subjected to abuses by their landlords which led them to discontent. In the late 1930s, several ideologies such as communism and socialism plus the teachings of Sakdalism attracted tenants who they thought these were the solutions to uplift their well-being. Tenants in turn were radicalized and they aggressively demanded to increase their wages and even asked their landlords to distribute their lands to them. Their landlords refused to grant their demands and the tenants became more aggressive and this will led to widespread unrest. 

Aside from agrarian issues, politics is another reason why unrest prevailed in Magalang in those times. One of the examples is the political feud between Atty. Jose Morales and Don Antonio Y. Luciano. In 1931, both Morales and Luciano ran for the municipal president post and Morales later won. In 1932, the sugarcane field of Don Antonio mysteriously burned and the landlord sued Morales and others in the court. In 1934, the court dismissed the case filed against Morales and others. Morales claimed that the action brought against him by Luciano was politically motivated. Don Antonio also served as municipal president of Magalang in 1923-1925. 

In 1934, the local chapter of the Socialist Party was established. This party was founded by Don Pedro Abad Santos and fielded candidates in 1937 and 1940 elections such as Eusebio Aquino and Pastor David. In August 1937, the tenants staged a general strike and paralyzed the local sugar industry. In the same year, the tenants of Don Eustaquio F. Dizon staged a strike and they demanded the increase of their wages. The local officials and the Catholic church were alarmed by the situation. In 1938, Mayor Jose M. Navarro together with Fr. Sixto Manaloto organized Accion Catolica to counter the spread of communist, socialist and Sakdalista taught through catechism in the schools. In the same year, Labor Secretary Ramon Torres organized a conference in Magalang to conduct a dialogue between the tenants and the landlords. In June of the same year, fifteen soldiers were sent to barrio Santo Rosario to disperse the alleged meeting organized by the Socialists. 

In October 1939, the former tenants of General Servillano Aquino faced eviction after the latter relinquished his leased property to the original owner, Don Jose Gueco. The landlord filed an eviction case after the former tenants refused to vacate their lands and even threatened to burn the houses in the town which led to the deployment of the Constabulary patrol in Magalang. To help the Constabulary to restore order, thirty landlords of the town formed their vigilante squads to augment the force of the Constabulary to avoid further escalation and violence. 

In January 1940, the workers of Pasudeco declared a strike and the violence erupted. One of the workers who was believed to be a Socialist killed Enrique Sembrano and his assistant while hauling sugarcane in barrios Balitucan and Turu. In August of the same year, the lifeless body of Don Jose Dizon was found in his sugarcane field. The authorities accused the Socialists as the perpetrators of the crime but they strongly denied it. Another case of murder was reported in October on the same year. The lifeless body of Gaudencio Vivar, land manager of Don Antonio Y. Luciano was also found in the sugarcane fields. The Constabulary alleged that Vivar would provide a lead to solve the mysterious murder of Don Jose Dizon which they believed that the landlord is acquainted with the Lucianos.    

Source:

La Vanguardia, November 9, 1932. page 3. 

Letter to the Archbishop of Manila dated January 28, 1938, Magalang, Pampanga, 169 signatories, Archdiocese of Manila Archives. 

Louie Aldrin L. Bartolo, The Magalang Book, The Historical Life and Culture of the Kapampangan Town (1605-2015) (Manila, Philippines, National Commission for Culture and the Arts, 2016) 59-61. 

Labor Office Moves to End Farm Trouble, The Tribune, January 22, 1938. page 1. 

Troops Rushed to Stop Meeting of Socialist, The Tribune, June 7, 1938. page 3.

Frustrate Threat to Burn Town, The Sunday Tribune, October 8, 1939. page 2. 

Tenancy Dispute, The Tribune. October 10, 1939. page 9. 

Call Truce In Strike, The Tribune. January 7, 1940, page 29.  

2 Suspects Held For Killing, The Tribune, October 29, 1940. page 14. 

Nab Another Socialist for Murder, The Tribune, December 17, 1940. page 11. 

68. FR. JUAN SEVERINO MALLARI...A CRIME MASTERMIND OR VICTIM OF INJUSTICE?

 

Details of Calligraphic Works of Fr. Juan Severino Mallari
(Archdiocese of Manila Archives)

Questions lingering on your mind regarding Fr. Juan Severino Mallari? Or curiosities arose regarding to the celebrated priest of Magalang, Pampanga? In my last post in this blog entitled, "The Serial Killer Priest of Magalang", you already read about the life of Fr. Mallari based on the initial documentation done by the late Dr. Luciano P.R. Santiago and later by Mr. Robby P. Tantingco. This post will provide perspectives to the different circumstances surrounding the life of Fr. Mallari especially during the killings that occurred in Magalang and his execution using different historiographical materials culled from archives and libraries in the Philippines. 

1. When Fr. Mallari was born?

Fr. Mallari was born on January 8, 1785, in Macabebe, Pampanga and he belonged to the ancient Kapampangan family from Macabebe and Guagua. His family is said to be religious and major benefactors of the church. 

2. Where Fr. Mallari took his education?

He obtained his philosophy degree from the University of Santo Tomas around 1800 and his theology degree from San Carlos Seminary in 1805. He was the classmate of another accomplished Kapampangan priest, Fr. Anselmo Fajardo. He was ordained in 1809 by Archbishop Juan Antonio Zulaybar. 

3. Where he was assigned?

Based on the records culled from the Archdiocese of Manila Archives, Fr. Mallari was assigned as coadjutor (assistant parish priest) in the towns of Gapang, Lubao, and Bacolor. He initially competed for Port of Cavite but the position went to Fr. Thomas Aquino Suares. He later competed for the curacy of Mariveles, Bataan however, the position was granted to Fr. Gregorio de Aragon. Finally, on March 26, 1813, Fr. Mallari was finally granted to him the curacy of Magalang, Pampanga beating two other candidates in terna, Fr. Leoncio Tionson and Fr. Julian Francisco Gavino. He succeeded Fr. Atanacio Mariano. 

4. What is the description of Magalang in 1813?

Magalang in those times was larger in terms of land area including the present town of Concepcion, Tarlac. The town center was located in barrio San Bartolome with lush and green scenery due to the presence of several trees and in addition to the irrigated rice lands. It was surrounded by several small creeks and it was approximately nearer to the larger Parua River. Mt. Arayat or Bunduc Alaya as mentioned by Fr. Mallari on his planes de almas is visible from the midst. There are no available records pertaining to the structure of the church but a pastoral visit report in 1827, a year after the arrest of Fr. Mallari provided some details pertaining to the church structure. The church was made up of tabique pampango bamboo and sawali. Its roof was made up of anahao leaves. It has one retablo mayor and retablo menor located in the baptistry. The church was later renovated by the successive priests until its abandonment in 1863 when the colonial government ordered the eventual transfer of Magalang to the present site and the formal creation of the new town of Concepcion (Tarlac). The former site was later known as balen melacuan (forsaken town) and it was reestablished as barrio San Bartolome, now part of Concepcion, Tarlac.  

5. What are the activities of Fr. Mallari in Magalang?

Aside from serving his parishioners, Fr. Mallari is also a talented calligrapher. His calligraphic works in annual planes de almas show his artistry through his sketches of different objects such as flowers, birds, angels, and other reliefs. Fr. Mallari is very close to his mother and he allowed his immediate family members to stay in Magalang. In those times, the immediate family of the cura are also considered members of the local elite. Later, his brother was elected as gobernadorcillo (mayor) of Magalang. 

6. What really happened on the bloodiest day of 1825? 

On December 4, 1825, the mother of Fr. Mallari died. However, prior to the death of Fr. Mallari's mother, there are already reported mysterious cases of murders in the town. In a report dated December 20, 1825, the families of the five victims pinpointed the crime to the Mallari brothers and their accomplices because the victims were accused by the alleged perpetrators of cursing their ailing mother. As result of this bloodbath, the alcalde mayor ordered the arrest of two brothers and their accomplices. It also ordered the relieving of his gobernadorcillo brother from the post and will conduct new elections for the gobernadorcillo post. The report also mentioned that the authorities further implicated Fr. Mallari in different crimes such as theft and concealment of other criminals. In 1826, Fr. Mallari, his brother, and other accomplices were arrested and they brought to carcel or jail in Bacolor. In 1840, Fr. Mallari was executed by hanging in Manila. 

Conclusion

In 1771, the Augustinian friars were expelled from their parishes in Pampanga and they were replaced by the secular Kapampangan priests. As mentioned by Santiago in his other works there are already native priests specifically from Pampanga are competent enough to assume church responsibilities. When the native clergy assumed the vacant parishes, they also realized not only wider responsibilities but also expanded power and influence over the pueblos. In the case of Fr. Mallari, wherein he wields power and influence over the town of Magalang, it also extended to his immediate family wherein they are had a say in terms of church and political affairs. In an article written by the Spanish chronicler Sinibaldo de Mas he made the case of Fr. Mallari sensational as he exaggeratedly claimed that he murdered 57 of his parishioners. In the reports of the vicar forane and alcalde mayor of Pampanga didn't specify of what method of killings was done to the five victims. It is possible that the crime wasn't directly done by Fr. Mallari or his brother, but probably they employed henchmen from their accomplices to execute the killings.  However, the standing issue of secularization is still lingering in those times. The regulars particularly the Augustinians wanted their parishes back from the native priests and possibly the case of Fr. Mallari was sensationalized because they wanted to show that the native priests were incompetent to run the parishes. It is possible that the killings were intentionally done by Fr. Mallari and his family to become richer and powerful? Or the cases filed against him and his family are politically motivated to give chance to the Augustinians to bring back their lost parishes? 

Primary Sources:

Asuntos del Cabildo Eclesiastico, Ternas (1806-1824), Archdiocese of Manila Archives. 

Pampanga, (1826) Sobre las violentas muertes de cinco individuos ocurridas en el pueblo de Magalang. Philippine National Archives. 

Sta Visita de las Iglesias y Casas Parroquales, (1812, 1816, 1827-1828), Archdiocese of Manila Archives. 

Secondary Sources:

Santiago, Luciano P.R. (2022) The Ascent of Mount Arayat, P. Anselmo Jorge Faxardo, The Father of Kapampangan Literature and Trailblazer of the Filipino Theater, Angeles City, Holy Angel University Press, pages  75-77. 

Santiago, Luciano P.R. (2002) The Kapampangan Pioneers, Angeles City, Holy Angel University Press. 

67. INSIK MAGALANG

A Scene in Town by Jose Honorato Lozano

Before the Koreans and other Asian nationalities established their presence in our country, Chinese had already set their foot since pre-colonial times. They engaged in barter trade with our ancestors and eventually, they intermarried with the natives. When the Spaniards came, they were converted to Catholicism and they were called chino catolico. Mestizo de sangleyes are called to those children of Chinese and Filipino parents. 

In Pampanga, large Chinese population are concentrated in Guagua, San Fernando and Angeles. Some of them they transferred from these bustling towns to other and one of them is Magalang. Interestingly, some of the common surnames in Magalang have Spanish transliterations of Hokkien words like Dizon, Gozum, Gozun, Lacson, Jocson, Pecson, Quizon, Samson, Tiamzon, Tuazon and others. On the other hand, Chinese immigrants have multiple syllable surnames such as Ayuyao, Chancoco, Cosio, Gantioqui, Gueco (or Gwekoh), Laochengco, Limcolioc, Tancungco, Tioseco, Yukeco and others. Some Chinese also adopted Spanish and Filipino surnames. 

As early of 1866, they are already Chinese established their businesses in Magalang. A certain chinaman, Sia established his business near town plaza. Some of them become prominent in local politics like Don Silvestre San-tongco who was appointed as teniente nueve of Magalang. Some Spanish records particularly estadistica revealed that they are already twenty Chinese settled in Magalang in 1894. During American period, a new wave of Chinese immigration took place and settled in various towns which includes Magalang. Some of new Chinese who established their presence in those times are Valentin Tiotingco, Insik Pak, Go Anlo, Ong Tao, Lee Yam Phay, Lim Bun Sue, Chan Lim, Jose Chua Parroco, Dy Su, Liu Ching Kiong, Tong Kek, Ng Hong Sin and others surnamed Ang, Chan, Chua, Go, Lim, Ong, Siy and Tan. 

Alfonso Chan Gioc (known as Dioca), Pablo Siy-Hian and brothers Ignacio and Mariano "Cripsol" Lim established retail business in Magalang. Dioca and Cripsol later expanded their businesses and they ventured in baking and restaurant. During liberation period, the Chinese squadron of Hukbalahap known as Wa Chi helped their Filipino comrades in liberating Magalang from Japanese control. 

After the war, Chinese merchants eventually leave Magalang due to business and personal reasons. They transferred to other towns such as Lims who transferred in Angeles and Tarlac; Angs in Paniqui, Tarlac; and Ongs in Mabalacat and Concepcion, Tarlac. Only Chans, Chuas, Gos, Siys, and Tans remained in Magalang. 

Our culture is very colorful blended with other colors of culture. There are strong evidences that our ancestors had strong links with the Chinese in different fields. Despite of our sweet and bitter sentiments towards Chinese, they leave a deep mark to our colorful past and culture. 

Kung Hei Fat Choi! 

Photo Credits: 

A Scene in Town by Jose Honorato Lozano, wikicommons.com. 

Mariano "Cripsol" Lim by Mr. Odie Lim.

66. LUBENAS OF MAGALANG

Lubenas Procession

When nine days before Christmas came, we are expecting that there is procession of star shaped colorful lanterns made of papel de japon, bamboo frames and they are enlightened by battery fed lights or candles. These colorful lanterns are community based projects wherein the members of the community are helping each other to make colorful lanterns. The colorful Lubenas is held every December 19-24, the same period when the faithful are attending the nine day Simbang bengi or Misa de Gallo. The term Lubenas is the corruption of the word novena means nine (representing the nine days of simbang bengi). 

Lubenas is a land based procession wherein the head of the procession are made up of a cross and two rows of star lanterns mounted on bamboo poles accompany the andas or carroza bearing the patron saint's image. The lanterns, five to seven of them of each row are carried by boys or men. Marching behind the carroza is the local choir or singer singing "Dios te Salve" accompanied by brass band or guitarist. Every December 16-24, barangays hold simultaneous lantern processions in their respective areas. Before the Misa de Aguinaldo or Christmas eve mass, lantern processions from barangays converge in the church patio creating a wonderland of hundreds of lanterns of various shapes and colors. Then, their processional images were brought inside the church during the entrance procession of the priest. This event is called maytinis.  

Lubenas before Maytinis

Prior to 1830s, Lubenas is already existing as mentioned by the Angeles based historian Mariano A. Henson. This tradition was believed to be originated from the town of Bacolor wherein they already practicing the tradition of lighting religious lanterns during La Naval celebrations (held in November). Because of proximity of La Naval to Christmas, the same lanterns are used to line the procession were most likely retained for the Christmas season. 

The tradition of Lubenas had very much meaning to Magaleños. It shows their tendency to do everything in excess; one suffering having to wake up in the wee hours to attend nine consecutive simbang bengi (dawn masses) is obviously still not enough penitence for Magaleños to prepare their souls for Christmas, they also add suffering staying up late at night before to attend a procession that requires them to walk great distances. Instead of using candles, they have to hoist multi-colored lanterns which are illuminated from within. 

Aside from Magalang, this colorful Lubenas is also practiced in the various towns and cities of Angeles, Mabalacat Mexico and San Fernando in Pampanga. The towns of Capas and Concepcion in Tarlac is also practicing Lubenas. Due to extensive promotion and safeguarding of this Lubenas, last 2018, Magalang was awarded 1st placer in Best Practices on Community Based Responsible Tourism. In the same year also, Magalang was also the first awardee of the Philippine Heritage Awards for safeguarding intangible cultural heritage. 

Photo Credits:

Ayrene Lugay de Dios

sunstar.com.ph

Source:

Kapampangan Folk, The Power and Glory; Singsing; Juan D. Nepomuceno Center of Kapampangan Studies, Holy Angel University, Angeles City, Philippines. 

 

65. MINERALS NATIVE TO MAGALANG AND PAMPANGA

 

Magaleño Youth in an Unknown Cave

In the light of the current issue of cleaning and beautification of Buyuc ning Menila (Manila bay) including the dumping of crushed dolomite quarried from Cebu, there are several studies published by Philippine Journal of Science of the Bureau of Science (forerunner of the present Department of Science and Technology) tells about the minerals quarried and used in different infrastructure projects during those times. In Pampanga, we are lucky that we have different minerals sources thanks to the pre-historic eruption of Mt. Pinatubo. 

Way back to the Spanish period, various structures of the old buildings such as large and beautiful churches are made up wood, sand and stone which are quarried from Porac, Pampanga. The heritage church of San Bartolome Parish is one of the best examples, its stone buttresses are made up of large stones quarried from Porac. When the Americans established its presence in the Philippines, they launched various scientific studies in order to know of what are the natural resources that can be economically exploited for the benefit of their interests. One of them is the minerals found in the Philippines either precious or non precious minerals. 

According to a study published by Philippine Journal of Science in 1907, there is a presence of white siliceous clay in barrio San Agustin. This kind of clay is one of the examples of building materials. Possibly, this clay is found in Sapa Masalibusud known today as Dapa Creek. Sand is also abundant in Quitangil riverb and it is made up of volcanic material. It was used as one of the building materials in the construction of Magalang Municipal Building in 1923. Gravel was also abundant in Paitan riverbank and it is classified as Seoriacious basalt, used also as one of the building materials in the construction of the municipal hall. 

Aside from Magalang, there is abundant sources of sand in other parts in Pampanga. In Angeles, there is a abundance of sand in Abacan river. In Mexico, there is also a significant presence of sand in barrio Sto Rosario and town of Sta Ana particularly in barrio San Agustin. Floridablanca has also recorded significant source of sand in Valdez river. 

When Mt. Pinatubo erupted in 1991, the towns of Porac and Bacolor are the most affected towns during the eruption. However after the unforgettable tragedy, these towns emerged as one of the source of construction sand, and it is one of their income generators not only to their municipality but also to the province also. Magalang's last known quarry operation was located in barrio La Paz formerly owned by the late Cecilio T. Manalili. It was totally ceased operations around 2000s. 

Pampanga is still one of the preferred sources of construction sand and gravel. Despite of traumatic experience caused by the eruption of Mt. Pinatubo in 1991, it also gave a thriving and income generating industry which will uplift the lives of Kapampangans. 

Photo Credits:

Angeles University Foundation- Institute of Kapampangan Studies

Sources:

Aguilar, R.H. (1927) Concrete Value of Philippine Sand, Gravel and Crushed Stone, The Philippine Journal of Science, Bureau of Science, Manila 

Cox, Alvin J. (1907) The Occurrence, Composition and Radioactivity of the Clays from Luzon, Philippine Islands, The Philippine Journal of Science, Bureau of Science, Manila

64. SAN BARTOLOME PARISH CHURCH OF MAGALANG

 

San Bartolome Parish Church, 1963

If you are going to the town proper of Magalang, this structure is one of the revered heritage structures that you aren't must be missed. San Bartolome Parish Church or locally known as pisamban maragul is one of the heritage churches has the Baroque design and architecture. Before this magnificent church was built, the parish itself was established in April 30, 1605 by the Augustinian friars in Macapsa. The town proper was eventually transferred to San Bartolome (now part of Concepcion, Tarlac) in 1734. Due to difficult conditions of the parish brought by natural calamities and underdevelopment, in 1740, the priors of Bacolor and Mexico were asked to pay 20 pesos each while the priors of Candaba and Guagua were also asked to pay 10 pesos for the support of the convent of Magalang. This support was lasted until 1762. 

The new church was built during the administrations of Fr. Martin Mendiguren, OSA (1735), Fr. Manuel Obregon, OSA (1744) and Fr. Agustin Galceran, OSA (1745). In a report by the pastoral visit of  Archbishop Jose Segui, OSA to Magalang in 1831, the structure of the church was made up of wood with a roofing made up of anahaw leaves. In 1858, a large flood swept the whole town due to overflowing of Parua River which brought by the continuous torrential rain. In 1860, a Royal Decree was promulgated, creating the new town of Concepcion composed of barrios of Magalang located on the northern bank of Parua River. Until 1863, the forced evacuation was enforced and Magalang was transferred to the present site. The new town of Concepcion was still spiritually dependent to Magalang until 1866. 

In 1866, Fr. Ramon Sarrionandia, OSA laid the foundations of the new church on the land donated by Don Cristobal Lacson. In 1875, Fr. Baltasar Gamarra, OSA finished the facade and the bell tower. Fr. Fernando Vasquez, OSA laid the finishing touches and installed two large bells casted by Hilario Sunico which they have beautiful tones. In 1892, Fr. Toribio Fanjul, OSA renovated the flooring and the church sacristy. During the revolutionary years, the church particularly the convent was converted into a prison by the revolutionaries. It was there that Spanish prisoners including Fr. Antonio Redondo, OSA the last Augustinian parish priest of San Fernando were incarcerated. In November 5, 1899, the Americans led by Major General Arthur MacArthur (father of Gen. Douglas MacArthur) and Col. Jacob H. Smith (who later implicated in the infamous Balangiga Massacre) captured the town. A brief battle was held within the vicinity of the church which led to its eventual occupation. The 25th Infantry and 41st Infantry of US Army established quarters in the convent until 1901. During Japanese period, the bell tower was made into an observational post by the Japanese and later by the Americans. 

In 1950, the retablo menores were renovated and large images of Sacred Heart of Jesus and Immaculate Heart of Mary, donated by Dr. Andres J. Luciano were installed. In 1952, major renovations of the church were implemented during the administration of Rev. Fr. Pedro N. Magtoto. In 1978, the old convent and the bell tower were renovated during the administration of Rev. Fr. Odon T. Santos. He also installed wooden stations of the cross within the church premises. In 1998, the parish with the generous assistance from Tancungco family initiated the installation of galvanized iron dome on the bell tower. In 2002, Rev. Fr. Raul de los Santos reconstructed the old altar and he initiated renovations on the convent, sacristy and baptistery. In 2007, Rev. Fr. Venancio D. Viray constructed a new covered court and repainted the church. During the incumbency of Rev. Fr. Mario Sol M. Gabriel, he initiated the reconstruction of the old retablo in 2014. He also constructed steel fences around the church, mechanized the old church bells constructed a columbarium and renovated the existing gazebo. He also renovated the Old Catholic Cemetery after decades of neglect and damage. He also initiated the enshrinement of a first class relic of San Bartolome Apostol, the first parish in the Philippines under the patronage of the apostle who received its sacred relic. In 2015, the National Museum of the Philippines bestowed the church as one of the Important Cultural Properties in the Philippines. In 2019, an earthquake struck in Central Luzon resulted in major damages. The bell tower had cracks and the parish decided to suspend indefinitely the ringing of the bells to preserve its structural integrity. 

Photo Credits:

Capagmausuian Qng Aldo Pangasilang ning Magalang, Diciembre 28-29, 1963.  

Sources:

Bartolo, Louie Aldrin L. and Dizon, Lino L., The Magalang Book: The Historical Life and Culture of a Kapampangan Town (1605-2015), Manila (2016), National Commission for Culture and the Arts

Dizon Lino L., 2008, Alaya, Kapampangan Research Journal; Juan D. Nepomuceno Center of Kapampangan Studies, Holy Angel University, Angeles City

63. MAGALANG: MATRIZ DEL PUEBLO OF UPPER PAMPANGA

Map of Magalang with Neighboring Towns c. 1883

When the Augustinians erected the new town of Magalang in April 30, 1605, it comprises the nearly what is composed now the northern towns of Pampanga and southern towns of Tarlac. This geographical feature is known as Upper Pampanga. This area is composed of flat and mountainous terrains and it was snaked by mighty rivers particularly Parua River. Interestingly, due to its huge territory, several towns were established and separated or spiritually aggregated to Magalang. Culled from old documents and journals, here are some towns that are formerly part of Magalang:

MABALACAT- according to La Visita Diocesana de Fr. Jose Segui a los pueblos de Pampanga y Nueva Ecija published in 1831, Mabalacat was mentioned as pueblo anejo de Magalang. It was initially established by the Augustinians in 1680, and later, it was ceded to the Augustinian Recollects in 1712 probably due to lack of development of the mission. Mabalacat was one of the mission centers of the Recollects; and their missions reached to the towns of Bamban, Capas and to the former towns of O'Donnell and Moriones, now part of Tarlac province. In 2012, the town of Mabalacat was converted into a component city of Pampanga. 

CONCEPCION- this town located on southeastern part of Tarlac province, traced back its establishment to 1860. Prior to its creation, a huge flood engulfed the whole town of Magalang due to torrential rains which resulted to the overflowing of Parua River in 1858. Two years later, a Royal Decree was issued ordering the creation of the new town of Concepcion. The new town is composed of barrios of Magalang located in the northern banks of Parua River. The formal creation of the town was only realized in 1863, when the colonial government ordered the transfer of Magalang to the present site known as sitio Talimunduc, part of San Pedro de Malelag or Malele. While the newly created town of Concepcion was transferred to a sitio part of large barrio of Matondo. After the creation and transfer of Concepcion, it was spiritually dependent to Magalang; as evidenced on canonical records of Magalang mentioned as Parroquia de Magalang y la Concepcion. In 1866, Archdiocese of Manila created the parish of Concepcion and appointed Fr. Juan Limonco as first secular parish priest of the town. 

The town of Tarlac (now city) was also mentioned as one of the visitas of Magalang in some time. The parish priest of Magalang, Fray Pedro de Flores, OSA was mentioned as prior both of Magalang and Tarlac in 1686. Another is Fray Martin Fuentes, OSA was also mentioned as prior of the two towns in 1692.

According to the book, The Province of Pampanga and its Towns wrote by Mariano A. Henson, it was mentioned that Magalang had 35 barrios listed in 1853. Several of them are now part of the town of Magalang  like Tinabang, San Ildefonso, and Paligi; while the former barrios of Cabayung Sarul and Malabug are now merely large sitios part of barrio San Ildefonso. Bical was listed as one of the barrios of Magalang according to the 1853 list. It is possible that Bical was ceded to Mabalacat after the transfer of Magalang to the present site around 1860s. In 1888, the people of barrio Buensuceso of  neighboring town of Arayat petitioned the Governor General to separate the barrio from Arayat, and aggregate to nearby town of Magalang. However, the petition was dismissed and instead, the parish priest of Arayat assigned its coadjutor to Buensuceso to administer the spiritual and sacramental needs of the barrio. 

What if, the separation of the towns and barrios from Magalang didn't took place; or some of the nearby barrios allowed to join the town, what is the total land area and population of the town at present?

Photo Credits: 

Mapa de Luzon, Biblioteca Nacional de España; www.bne.es; Retrieved: April 28, 2020. 

Sources:

Bartolo, Louie Aldrin L. and Dizon, Lino L., The Magalang Book: The Historical Life and Culture of a Kapampangan Town (1605-2015), Manila (2016), National Commission for Culture and the Arts

Dizon Lino L., 2008, Alaya, Kapampangan Research Journal; Juan D. Nepomuceno Center of Kapampangan Studies, Holy Angel University, Angeles City

Henson, Mariano A. The Province of Pampanga and its Towns, Angeles City, 1964.

Rodriguez, Isacio and Alvarez, Fernandez; La Visita Diocesana de Fr. Jose Segui a los pueblos de Pampanga y Nueva Ecija, Archivo Agustiano, 2008.