Philippine animistic cultures, in general, became more subdued under the patriarchal culture of the Spanish. Most babaylan were stigmatized by the Catholic clergy as witches, satanists, or mentally unstable. The Spanish burned down everything they associated with the native people's indigenous religions (including shrines such as the dambana), even forcefully ordering native children to defecate on their own gods' idols. An account of the conversion of a katalona was provided by a Spanish priest named Pedro Chirino (1604). He wrote that a blind katalona named Diego Magsanga, along with his wife (who was said to be a skilled midwife), converted to Christianity. After he was baptized he became a faithful assistant of the friars in expanding Christianity in Silang, Cavite, teaching children and adults the catechism. Chirino also reported that many people followed Magsanga and even the Jesuits could not surpass him when it came to devotion to the teachings of the Church and diligence in teaching his brethren. Magsanga was not a priest; his likely role was that of a hermano. Chirino also mentioned another male katalona who, together with a group of peers he was leading, was convinced by Jesuit priest Francisco Almerique to convert to Christianity. Chirino noted that this katalona wore his hair long (which is unusual for Tagalog men) and braided it to signify his priesthood. Before he was baptized, in front of an audience, he cut his hair as a sign that the power of the anito had been broken. Shamans who were assimilated by the church syncretized their roles into mysticism in the Christian context, becoming faith healers and miracle workers. These include the beata movement in the 17th and 18th centuries, the messianic (and usually revolutionary) dios-dios movement of the late 19th century, and the espiritista (or spiritista) movement of the 20th century. However, their methods of worship remained basically the same. The faith healers were still, in essence, mediums; but instead of channeling anito, they instead claimed to channel saints, angels, or the Holy Spirit. Late-20th-century and 21st-century faith healers also frequently use western esoteric and pseudoscientific terminology and practices (like "psychic energy" and psychic surgery), with little connection to traditional shamanic religions. Other shamans abandoned the animistic aspects of shamanism and became folk healers (arbularyo), midwives, and practitioners of traditional hilot massage therapy with oils. These modern versions of babaylan are now usually male (except midwives). They are sought out