The Project Gutenberg EBook of The Philippine Islands, 1493-1898, Volume
XXXVII, 1669-1676, by Various
This eBook is for the use of anyone anywhere in the United States and most
other parts of the world at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms of
the Project Gutenberg License included with this eBook or online at
www.gutenberg.org. If you are not located in the United States, you'll have
to check the laws of the country where you are located before using this ebook.
Title: The Philippine Islands, 1493-1898, Volume XXXVII, 1669-1676
Explorations by early navigators, descriptions of the
islands and their peoples, their history and records of
the catholic missions, as related in contemporaneous books
and manuscripts, showing the political, economic, commercial
and religious conditions of those islands from their
earliest relations with European nations to the close of
the nineteenth century
Author: Various
Editor: Emma Helen Blair
James Alexander Robertson
Release Date: January 13, 2015 [EBook #47953]
Language: English
*** START OF THIS PROJECT GUTENBERG EBOOK PHILIPPINE ISLANDS, VOL 37 ***
Produced by Jeroen Hellingman and the Online Distributed
Proofreading Team at http://www.pgdp.net/ for Project
Gutenberg.
The Philippine Islands, 1493-1898
Explorations by early navigators, descriptions of the islands and
their peoples, their history and records of the catholic missions,
as related in contemporaneous books and manuscripts, showing the
political, economic, commercial and religious conditions of those
islands from their earliest relations with European nations to the
close of the nineteenth century,
Volume XXXVII, 1669-1676
Edited and annotated by Emma Helen Blair and James Alexander Robertson
with historical introduction and additional notes by Edward Gaylord
Bourne.
The Arthur H. Clark Company
Cleveland, Ohio
MCMVI
CONTENTS OF VOLUME XXXVII
Preface 9
Miscellaneous Documents, 1669-1676
Events in Filipinas, 1668. [Unsigned; Francisco
de Figueroa?]; Manila, January 15, 1669 23
The Dominicans in the Philippines, 1641-69. Baltasar
de Santa Cruz, O.P.; 1676. [From his Historia.] 64
The Augustinians in the Philippines, 1641-70. Casimiro
Diaz, O.S.A.; Manila, 1718. [From his Conquistas.] 149
Manila and the Philippines about 1650 (to be concluded).
Domingo Fernandez Navarrete, O.P.; Madrid, 1676. [From
his Tratados historicos.] 285
Bibliographical Data 307
ILLUSTRATIONS
Map of the Philippine Islands, showing province of the
Order of the Hermits of St. Augustine; photographic
facsimile of engraving in Lubin's Orbis Augustinianus
... ordinis eremitarum Sancti Augustini (Paris, 1639),
map 37; from copy in Library of Congress. 147
Plan of Manila Cathedral prior to 1750; photographic
facsimile from original manuscript in Archivo general
de Indias, Sevilla. 201
Plan of Manila Cathedral, showing the new structure
building in 1754; photographic facsimile from original
manuscript in Archivo general de Indias, Sevilla. 205
PREFACE
Most of this volume is occupied with accounts of the Dominican and
Augustinian missions in the islands during the period 1641-70; they
are enabled to maintain fairly flourishing activities by the aid of
new reënforcements. These chronicles also contain, as usual, much
interesting secular information; the most important occurrences in
the secular affairs of the islands are the rise and fall of Governor
Fajardo's favorite Venegas, and the arrest of Governor Diego Salcedo
by the Inquisition (at the instance of Auditor Bonifaz, who then
usurps the government). The latter incident is related in detail by
a Spanish officer imprisoned by the usurper.
A document of especial human interest is a letter (January 15,
1669) written from the dungeons of Fort Santiago in Manila, by an
unnamed officer imprisoned therein by the usurping auditor Bonifaz. He
relates in full the arrest (1668) of Governor Diego de Salcedo by the
commissary of the Inquisition, the usurpation of the government of
the islands by Bonifaz, and the imprisonment of himself and other
loyalists on suspicion of attempting to rescue the governor from
durance. The attitude of the writer is unusual, for at the outset
he announces his gratitude and loyalty to his patron, Salcedo's
predecessor, Manrique de Lara, then under charges--from which he was
later acquitted--in his residencia; and he speaks of Salcedo without
any blame or resentment, although the governor had deprived him of
his military command. This document is freely annotated from another
contemporary account, long and diffuse; the two cast much light on
political and religious affairs in Manila at the time, especially on
the possibilities for evil embodied in the Inquisition.
Extracts from Santa Cruz's Historia (Zaragoça, 1693) cover the history
of the Dominican order in the Philippines for 1641-69. Fray Francisco
de Paula is elected provincial in 1641, at which time the order has
barely enough religious to fill its actual ministries--a lack which is
afterward supplied as an answer to prayer. The location of the Parián
is changed, in 1640; and the entire quarter is destroyed by fire,
two years later. In 1644 Diego de Fajardo comes to the islands as
governor--under whom they "tasted all sorts of government." The chief
events of his term of office are recounted, and the more important
transactions of the Dominican chapter-sessions of 1647 and 1650. In
the former year dies the aged provincial, Fray Domingo Gonçalez;
he is succeeded by Fray Carlos Gant. In 1648 a patache reaches the
islands in safety, although it has to be burned, immediately after
unlading, to save it from the Dutch; but those enemies thereupon
leave the islands, which they have not since infested. This vessel
also brings a reënforcement of thirty Dominican religious, which
greatly encourages the missionaries; and various ecclesiastical favors
and concessions. Santa Cruz recounts the more important acts of the
provincial chapter-session of 1650, and furnishes biographical sketches
of many Dominican missionaries in the islands. He then proceeds to
relate the arrest and death of Fajardo's quondam favorite Venegas.
In 1652 Fray Pedro de Ledo becomes provincial; at this same
chapter-session is formally announced the erection of Santo
Tomás college into a university; and the mission of Ituy is more
fully organized. The savage mountaineers of that region are well
described by our author; their conversion is a difficult matter. In
1653 distinguished personages arrive at Manila, including Governor
Manrique de Lara and Archbishop Poblete. The Dominican chapter enact
that every lecturer in their university must know at least one of the
native languages. In 1654 attempt is made, but fruitlessly, to send a
mission to Japan; finally, five missionaries succeed in reaching China,
where they labor zealously to convert the heathen. The provincial
chosen in 1656 is Fray Jacinto Gali, but he dies soon afterward,
while visiting Cagayán; his place is taken by Fray Lucas Montanero. On
August 20, 1658, occurs an earthquake, itself more severe than that of
1645, but its succeeding shocks being lighter. The Dominican convent
is badly injured, and the friars with difficulty find lodgings. A
large reënforcement of missionaries arrives in this same year. At
the chapter-session of 1659, the Dominicans refuse to permit their
missionaries in China to accept offering of lands, fearing that
the Chinese may regard them as actuated by selfish motives. At that
of 1661, Fray Felipe Pardo (afterward famous as commissary of the
Inquisition and as archbishop of Manila) is elected provincial. Two
years later, arrangements are made for printing a ritual for use by
the missionaries of the order. In the same year (1663) Salcedo arrives
at Manila as governor; his career is briefly reviewed. The provincial
elected in 1665 is Fray Juan de los Angeles; and in the following year
thirty-nine more Dominicans join their brethren in Filipinas. The ship
which brings them is detained by bad weather on the coast of Sámar,
where a Jesuit missionary shows them all most generous hospitality,
refusing any compensation. A letter from the head of the Dominican
order to Morales is reproduced. In 1667 Archbishop Poblete dies at
Manila, after fourteen years' service. In that year the intermediary
chapter-session is held, at which measures are taken to restrain the
members of the order from unauthorized interference with, or censure
of, the civil government. Two more Dominicans arrive from Mexico in
1668, and the remarkable escape of one of them, with several other
Spaniards, from death by shipwreck is related. Several friars proceed,
amid great difficulties, to the Chinese missions. The Dominicans
are laboring among the Zambales, many of whom become Christians and
settle in mission villages; and they hope that they may soon do the
same for the heathen Irrayas.
An account of the Augustinian friars in the Philippines for 1641-70 is
furnished by Casimiro Diaz in his Conquistas. At the chapter-session of
1641, Fray Gerónimo de Medrano is elected provincial. Soon afterward,
Archbishop Guerrero dies; a sketch of his life and character is
presented by Diaz. Three years later, Medrano is succeeded by
Fray Alonso Carvajal; and Diego Fajardo comes as governor of the
islands, his personal and official character being outlined by our
writer. The threats of the Dutch, and their conquest of Hermosa, fill
the Spaniards with great anxiety. Unfortunately, Fajardo is dominated
by the influence of a favorite, Venegas, to which very ill results
are attributed. The peace made with the Moros is only temporary; for
when they see the Spaniards so harried by the Dutch they again infest
the Visayas. The Acapulco galleons arrive safely, although the Dutch
ships lie in wait for them. One of them carries the new archbishop
of Manila, who dies just before reaching the islands. In 1647 the
Augustinians choose Fray Diego de Ordás as their provincial. Soon
afterward, they decide to establish in Mexico a hospice for their
religious who must halt there on their journey from Spain to the
Philippines. In this same year the Dutch finally cease to molest
those islands; and in Jolo they are, although favored by the natives,
unable to dislodge the Spaniards. They are also foiled in an attack
on Zamboanga. An Augustinian friar is killed by the Negritos, of which
people Diaz gives an interesting description; this murder is afterward
avenged by Heaven, all concerned in it becoming lepers. Diaz mentions
in forcible terms the unhappiness, suffering, and terror caused in
Manila by the harsh measures of Fajardo's favorite. Another great
misfortune is the loss of the galleon "Encarnación," which brings
ruin to many citizens of Manila.
In 1650, Medrano is elected provincial of his order for the third
time. With much difficulty, the Augustinians finally succeed in
despatching a procurator to Spain to obtain a reënforcement of
missionaries. Diaz relates the events of 1651-52, mainly including
the harsh and illegal acts of Fajardo's favorite, Venegas, and the
latter's downfall--this being brought about by the courage of the
Augustinian provincial Medrano, who makes complaint of Venegas to the
governor. In 1653, Fray Andrés de Verdugo is elected provincial; and
the new governor, Manrique de Lara, arrives, with Archbishop Poblete,
and bishops for all the three suffragan sees. Fajardo is sent to
Spain, but dies on the voyage; his favorite Venegas dies in prison,
and all his property is confiscated. The new governor and archbishop
do all in their power to remedy the sad condition in which they
find Manila. The latter, however, attempts to enforce the right of
episcopal visitation of the friars in charge of parishes, whereupon
those posts are abandoned by the religious orders. The matter is
referred to the Audiencia, who enjoin the archbishop to suspend the
visitation in such cases until the Council of the Indias can take
action on the question; that Council did not support his claims. Diaz
discusses quite fully the subject of such visitation, largely from
the practical standpoint; he argues that the system in vogue in Nueva
España cannot be properly applied in Filipinas, where conditions are so
different. Poblete devotes his energies to rebuilding the cathedral,
which had been ruined in the earthquake of 1645; but many obstacles
hinder its completion, and it is not dedicated until 1671. In 1654
a reënforcement of Augustinian missionaries arrives, who are greatly
needed in the province. Brief notices of these are presented; all of
them are natives of Nueva España. Diaz relates the oppression of the
natives in the building of ships for Manila, which has been the cause
of several past insurrections; the loss of some galleons by shipwreck
is considered by many a judgment from Heaven on the cruelties practiced
on the natives in building those vessels. In 1656, Alonso Quijano is
elected provincial; during his term, many members of his province die,
and its burdens are very heavy. Ordás is again elected provincial in
1659. Diaz relates the great losses of the Philippine people during
Manrique de Lara's term, mainly by shipwrecks, which bury men, money,
and ships. Insurrections of the natives occur, which are quieted,
but at much loss and cost. In 1662 Fray Alonso Coronel is elected
provincial; especial attention is given by the Augustinians to their
missions in northern Luzón. The galleon sent out that year reaches
Acapulco in safety; this gives opportunity for the new governor
Salcedo and an Augustinian mission, who have been waiting long in
Mexico for a ship, to pass over to Filipinas. A Recollect mission
also arrives in the same expedition. Compelled by storms to land on
the coast of Cagayán, they all make their way overland to Manila,
experiencing great hardships. Diaz presents brief notices of all
the new missionaries of his order, and relates the more important
events in the early years of Salcedo's term of office. Dissensions
arise between the two new auditors, which later result in disaster
to the whole community. Manrique de Lara is sent back to Spain,
and exonerated from the charges made in his residencia. Salcedo
accomplishes much in shipbuilding and the extension of commerce. Fray
Alonso Quijano is reëlected provincial of the Augustinians in
1665; that chapter again refuses the governor's demand for lists
of its priests who act as curas, the Dominicans also declining to
furnish such information. In that same year the Augustinians begin
a mission to the Apayaos, in charge of the fervent Fray Benito de
Mena; he succeeds after many labors and hardships, in establishing
three villages of these converts. Salcedo determines "to undertake
some conquest that would result to the honor of God and extend the
Spanish government;" the council that he summons for advice on this
point agree (both military officers and superiors of religious orders)
that the most promising enterprise of this sort is the conquest of the
Igorot tribes in northern Luzón. Diaz gives a brief sketch of these
peoples, and relates their conquest by a Spanish expedition (1668),
and the subsequent conversion of many heathen there by Augustinian
missionaries.
Salcedo causes a galleon to be built at Albay, the largest and best
yet made in these islands. Diaz complains of the practice of sending
criminals from Mexico to Filipinas. In 1667, the first mission to
the Marianas Islands sets out; it is composed of Jesuits, under the
leadership of Sanvitores, later famous for his martyrdom in those
islands. The provincial elected by the Augustinians in 1668 is Fray
Dionisio Suárez, characterized later by our writer as being "more
angel than man." The number of missionaries in the order is far
too small for its needs (a lack shared also by the other orders),
and they are rejoiced when a reënforcement of seventeen religious
arrive in that same year at Manila. Certain shipwrecked people from
some remote and unknown island are driven at that time on the shores
of Capul Island; and some Spaniards are drowned while trying to cross
the Embocadero. Salcedo governs five years, incurring great enmities
among prominent persons in the community, which end in his arrest by
the Inquisition, and a harsh imprisonment until his death. Diaz, who
often visited Salcedo while in durance, gives an interesting sketch
of him, and praises his pious resignation and patience in affliction;
but he carefully refrains from further comment on the events connected
with Salcedo's arrest, or the persons engaged in it. Diaz mentions
very briefly the assumption of gubernatorial authority by the
auditor Bonifaz (whom he commends as discreet and disinterested),
and some of his notable acts during his brief rule. At one time, he
nearly loses his life by a musket-ball, whether fired intentionally
or not is uncertain. Salcedo is twice embarked for Nueva España, but
is driven back by storms on the first voyage, and dies while on the
second. In 1669 arrives the new governor, Don Manuel de León. His
government is praised, as establishing in the islands peace and
plenty; commerce flourishes, and there are no wars or revolts. With
León also arrive thirty-two new laborers for the Augustinian missions,
a welcome addition to their forces. The usurper Bonifaz takes refuge
in the Franciscan convent, where he remains until his death. The
Council of the Indias pronounces sentence against him, and renders
decision in favor of the auditor Coloma. In the spring of 1670 occurs
a religious function which had been long in disuse, the publication
in the cathedral of Manila of the edicts of the Inquisition; this is
accompanied by processions and various ceremonies. The Augustinian
province is enabled to conduct its labors much more satisfactorily,
and with greater results, by the aid of its new missionaries.
A rambling, gossipy account of Manila and the Philippines in the
middle of the seventeenth century, with much entertaining information
regarding persons and events therein, is furnished by the Dominican
friar Domingo F. Navarrete, in his Tratados historicos (Madrid,
1676); it is from relations of this sort, and on account of these
characteristics, that the student gains additional and valuable
side-lights on the history of any time or country. The Tratados
is mainly devoted to the empire of China, where its author was a
missionary during 1658-69; we present here (in both translation
and synopsis) such part as relates to his stay in the Philippines
(1648-53). Navarrete describes the journey thither, in picturesque and
lively fashion. Acapulco has "an infernal climate." The missionaries
are obliged to make the journey from Lampon to Manila by land, a trip
full of hardship and danger; but they are delighted with the beauty
of Pasig River, adorned with palaces, gardens, and villages. At the
time, the islands are governed by Diego Fajardo, who "had great gifts
for government, for he had a horror of money and of women." Navarrete
censures Corcuera for many things, among them the impositions levied
on the natives, which he describes in full; these occasion so much
oppression and extortion that the Indians flee from the islands,
or refuse to sow their fields. He mentions various instances of this
oppression. In rambling and discursive fashion he relates the leading
characteristics of the natives, the occupations of the missionaries,
the changes in official circles, etc. This document will be concluded
in VOL. XXXVIII.
The Editors
March, 1906.
MISCELLANEOUS DOCUMENTS, 1669-1676
Events in Filipinas. [Unsigned; Francisco de Figueroa?]; January
15, 1669.
The Dominicans in the Philippines, 1641-69. Baltasar de Santa Cruz,
O.P.; 1676. [From his Historia.]
The Augustinians in the Philippines, 1641-70. Casimiro Diaz,
O.S.A.; 1718. [From his Conquistas.]
Manila and the Philippines about 1650 (to be concluded). Domingo
Fernandez Navarrete, O.P.; 1676. [From his Tratados historicos.]
Sources: The first of these documents is obtained from the Ventura
del Arco MSS. (Ayer library), ii, pp. 643-692. The second, from Santa
Cruz's Historia del Sant. Rosario (Zaragoça, 1693), pp. 44 et seq.;
from a copy in the possession of Edward E. Ayer, Chicago. The third,
from Diaz's Conquistas (Manila, 1890), pp. 444 et seq.; from a copy
in the possession of James A. Robertson. The fourth, from Navarrete's
Tratados historicos (Madrid, 1676), pp. 299-332; from a copy in the
Library of Congress; this document will be concluded in VOL. XXXVIII.
Translations: The first document is translated by Emma Helen Blair;
the remainder, by James A. Robertson.
EVENTS IN FILIPINAS, 1668
Copy of a letter written by a citizen of Manila to another at the
court in Madrid
It is notorious among all the people of these islands that Don Diego
Salcedo, [1] as soon as he took possession of their government,
deprived me of the command that I held as captain-general of the
artillery therein--without any further reason than that I was a
follower of Don Sabiniano Manrrique de Lara, his predecessor. The
latter governed these islands with ability as his works show--bestowing
honors with liberal hand on all the citizens of this state; and
rewarding all whose standing and services deserved it, and even
many more. How little gratitude he received for these favors may
be learned from his own confession and statement. He suffered much
in the residencia which he furnished of his government; although
he deserved to leave it with laurels, he experienced intolerable
severities inflicted by those whom he had most benefited. Don Diego was
not content with depriving me of my command, but desired to inflict
further injury upon me, and one which would result in more annoyance
to Don Sabiniano Manrrique de Lara--to whom I owe what I am; and I
have striven to repay, to some extent, by personal service the much
that I owed him by attending to the business matters that came up in
his residencia, and providing an outfit of stores for his voyage. In
order, therefore, to remove me from Don Sabiniano's side, Don Diego
commanded me to go with some infantry to protect the coast of the
province of Tayabas; he said that he had news that the armed fleets
of Borney and Mindanao were roaming about infesting the villages
of the island of Mindoro, and that they comprised 170 vessels. His
object, as above stated, was evident in the scanty equipment of
men and supplies that was furnished to me. I remained there until
Don Sabiniano entreated that I might be withdrawn [from that post],
since the time of his embarkation for Nueva España was very near,
and he desired to settle with me some matters relating to his outfit,
as his Lordship could not do this with any one else. But my permission
[to retire] came so late that when I arrived in this city Don Sabiniano
was already at the port of Cavite to go on shipboard; and I had only
five days in which to aid his Lordship, when the ship set sail. I bring
forward all this in order to show that I am not governed by prejudice.
Now, stating the case, I declare that on October 9 of this present
year at one o'clock at night the palace was entered by the father
commissary of the Holy Office, Fray Jose Paternina, with the two
alcaldes-in-ordinary, General Sebastian Rayo and Don Nicolas de
Pamplona, Sargento-mayor Diego de Morales, and Captains Don Gonzalo
Samaniego (a nephew of the commissary) and Don Juan de Vargas--both
citizens who hold that office in this royal camp, each commanding a
company; also Don Juan de Robles, and three or four others. Twenty
other men remained in various offices of the palace, and eighteen
or twenty friars of St. Francis all armed. These visitors seized
Don Diego immediately placing on him a pair of fetters; he was in
his shirt just as he was sleeping, and without giving him time to
put on his white drawers they thrust his Lordship into a hammock,
and carried him a prisoner to the convent of San Francisco. There
they shut him within a cell with soldiers as guards to secure his
person. The company who were on guard in the palace, on hearing the
noise, were ready to spring to their arms; but the master-of-camp--who
was Don Agustin de Zepeda, whom I have already mentioned, went to
make the guard-room safe, and gave orders that no one should stir,
because the Inquisition had been performing its duty.
By morning the news of this unheard-of occurrence had spread around;
and by the time the city gates were opened the people were in
amazement, which could only be understood by one who should know by
experience the greatness and power of a governor of these islands. I
was alcalde-mayor of the province of Tondo, and it gave me no little
anxiety to notice the mutterings of the Indians who seemed to be
rising out of a deep lethargy.
[As for the question] whether the Holy Office could act without the
coöperation of the supreme authority here, since [the governor is]
a personage who represents in these islands the royal person, there
is not a learned person in the two religious orders of St. Dominic
and the Society who will not answer it in the negative. And as the
loyal vassal has no greater obligation than to obey the commands of
his king and natural lord, and in regard to the faith, that which is
taught by our mother the Roman Catholic Church, without [giving it]
any other interpretation than that given by the holy doctors of the
Church, I know not what to say, since I will not withdraw from this
or retract one jot. The disputes which Don Diego, when he came from
Nueva España to govern these islands, had with the father commissary
Fray Jose Paternina over some differences and grievances were public
and notorious; and those whom the father commissary carried with him
[for this arrest] were nearly all enemies of Don Diego. It is not a
rash assumption by those who are more inclined to reflect that this
affair was thus hurried through more through passion than through
virtuous zeal. I base my opinion on the following reasons, not to
mention many others which I reserve for their proper time, as I have
not leisure at present for writing more at length--submitting myself
to the correction of the Holy Office; for I am, and am proud of being,
a Christian Catholic and a descendant of the Catholic knights.
The first, as I said, was that the father commissary was at outs
with his Lordship on account of disputes between them during the
voyage. Moreover, the father commissary was poor and his provincial,
father Fray Alonso Quijano, had not provided him with any post
as prior in his order, and had not treated the commissary as
the latter wished. Then too, the governor had given no office to
Captain Don Gonzalo Samaniego, the commissary's nephew--whom his
uncle the commissary so valued, and so endeavored to provide for;
and, although the nephew was appointed a captain in this royal camp,
he was not captain of any company on account of the scarcity of men,
since the reënforcements sent by the viceroy of Nueva España to his
Lordship were very limited.
The master-of-camp was a declared enemy, because a few months before
Don Diego had arrested him and placed him in the castle of Santiago
at the port of Cavite, and brought suit against him--from which he
afterward came out free.
[The same is true of] General Sebastian Rayo for the following reason:
that during the five years while Don Diego was governor Don Sebastian
was twice arrested--once by order of Don Francisco Coloma, former judge
of the residencia of Don Sabiniano, on account of matters pertaining
to the said residencia; and because on Corpus Christi day, when it
was celebrated this year, he refused to allow the captain of the
guard, Don Juan de Ezquerra, to walk in the place belonging to the
alcaldes. [General Sebastian Rayo], not wishing the captain of the
guard to retire from his place accompanying the procession, turned
toward his Lordship, and in a loud voice said to the [officials of]
the city of Manila, "Only his Majesty and those who represent his
royal person can settle this matter, and no one else can do so with
proper zeal." His Lordship was displeased at the manner in which
he spoke to him in so public a place, while walking in the group of
the Audiencia with the honorable auditors, and regarded his speech as
disrespectful. When the procession was ended, the governor ordered the
general to be arrested and placed in the castle at the port of Cavite,
bringing suit against him. During this interval, the said General Rayo
was at the point of death; for he was in distress from the dampness of
that locality and the disease of beri-beri from which he suffered. At
his petition the governor removed the general to the city, so that
he might stay in his house as a prisoner, until the conclusion of his
suit; but the imprisonment of his Lordship occurred before that time.
Captain Don Nicolas de Pamplona, the second alcalde, also bore a grudge
against his Lordship--partly on account of the said imprisonment of
the master-of-camp, Don Agustin de Cepeda, his brother-in-law; and
partly because his Lordship had imprisoned him also, because complaint
had been made to his Lordship by father Fray Pedro Bautista, former
provincial of the Order of St. Francis, that the said captain while
alcalde-mayor of the province of Bulacan had levied a repartimiento
of Indians to cut timber for building his house in the city.
Sargento-mayor Diego de Morales was also resentful because his
Lordship sent him to the province of Cagayan for military service,
and it is not long since he was recalled thence.
The provincial of St. Francis, Fray Francisco Solier, was a man of very
little discretion although virtuous; and the [Franciscan] guardian,
Fray Mateo de la Asuncion (who was quite uneducated) came two years ago
with a shipment of forty religious of his order. The other fathers,
his subordinates, did not conceal their anger against his Lordship
for having commanded them to take out of the ship that sailed this
year for Nueva España the custodio [2] whom they were sending thither;
they did not consider the grants that his Lordship had made to their
order--at one time giving them 5,000 pesos by means of which they
were able to complete their church, which had a representation of
Paradise. They talked so indiscreetly about the governor that many
persons were afraid to hear them. Similar things could be said of
the rest who were present at the seizure of his Lordship.
Having arrested the governor, that very night the father commissary
wrote a letter to the auditors, who had met in a session of Audiencia,
informing them of the imprisonment of the governor and demanding
that they open his Majesty's decrees, in order to carry out the royal
will--since his Majesty commands that in an emergency when there is
lack of a governor, either through death or for other reasonable
cause, the royal Audiencia shall govern in civil affairs, and the
senior auditor in military matters. Don Francisco Coloma undertook to
assume the military government as the senior auditor in the court;
but this was opposed by Don Francisco Mansilla, who claimed that he
was the senior because he took the oath one week before Señor Coloma
did so. He said that although afterward he allowed Señor Coloma to
take precedence, it was through his fear of the governor, Don Diego
de Salcedo--because the latter came from España on very intimate
terms with Señor Coloma, and his Lordship desired Señor Coloma to
take precedence and never surrender his rank as senior.
Señor Coloma alleged the fact that he was in possession, and other
arguments, and nothing was settled; and as the desire and the ambition
to command were shared alike by all, the cunning of Don Juan Manuel de
la Peña Bonifaz [3] was employed for his appointment as judge of the
controversy. This he soon obtained, [the others] thinking that he would
quickly settle the difficulty. He said that he had no notes of the acts
which had been issued regarding this case, and, that he might come
to a clearer understanding, these should be handed over to him; and
stated that in a few days he would announce his decision regarding the
difference in priority. All agreed to this; but immediately another and
more important question arose--who was to hold the [disputed] authority
in the interval while Don Juan Manuel was deciding the question of
seniority? The latter, as one who was sagacious, finding himself now
the umpire of the dispute, told Señor Coloma that his position would
be aided by depositing the authority in his hands [i.e., Don Juan's];
and he said the same to Señor Mansilla. As each one of the claimants
desired to propitiate Don Juan in behalf of his respective claims,
both agreed that the authority should be deposited in his hands--not
heeding the numberless difficulties that might result from this, as
was actually the case. For, finding that he possessed the military
command, he began his schemes that very morning--paying compliments to
the officers and displaying great kindness to the soldiers, pitying
them for their many privations. Then, taking the money of Governor
Don Diego de Salcedo which had been seized, [4] on that very day,
the night after Don Diego's arrest, Don Juan ordered the signal to be
given for calling the soldiers together, and paid the infantry their
arrears of wages. All, delighted with the money then received and the
greater amounts that they expected afterward, rendered thanks to the
possessor, or rather usurper of the new post of command; for it has
ever been that novelty is applauded by the common crowd.
The two claimants continued their efforts to assert their rights; but,
without hearing them or waiting for anything more, the new commander
issued an act after consulting two advocates, the licentiates Don
Eugenio Gutierrez de Mendoza and Don Juan de Rosales, [5] without
consulting or even noticing the fiscal of his Majesty, whom by right
this matter concerned--for as the parties had a year or two before
referred the decision regarding this seniority to the royal Council,
his Majesty [alone] could not settle this point; and accordingly
until the royal and supreme Council should render their decision,
the [disputed] authority must remain ad interim in his gift. Don
Juan ordered Tomas de Palenzuela y Zurbaran, a notary-public and his
confidant, to proceed to notify the parties and the fiscal. Señor
Coloma, for reasons and motives of his own, consented to the act;
Señor Mansilla replied that he had arguments to bring forward, and
the same reply was given on the part of the treasury.
During this interval the self-appointed governor made every effort
to transfer his sway to the palace; and by the advice and opinion on
this damnable intention given by his two confidants--Don Francisco de
Figueroa, a crafty man of a perverse disposition; in conjunction with
the turbulent nature of his second confidant, the notary Zurbaran--he,
chosen by himself, commanded the companies of the soldiery to march,
and with a squadron of horse took possession [of the palace]. The
people were amazed, not knowing what to do at sight of so monstrous
an act; and he who was most ambitious was most silent at seeing the
new and hasty introduction of the auditor Don Juan Manuel [into the
government]--astonished that this man (although he was the most
recent of the auditors, and his Majesty commands that in case of
the governor's death or other emergency, the senior auditor should
direct military affairs), although excluded by the said decree,
could usurp the government by the power which he had in a few hours
obtained. From that time the minds of some persons were continually
inflamed with anger, although it was dissimulated on account of the
distrust which very properly prevailed toward him; but I will leave
this for a later account.
Don Juan Manuel continued his rule apparently in peace, although many
persons were greatly irritated at his conduct; but, as conscience
pricked him, he lived in fear and with more anxiety than was necessary,
for the companies of soldiers were all stationed near the palace
where he now lived as the superior who had gained entrance therein. [6]
A very few days later, the gentlemen of the royal Audiencia with the
fiscal of his Majesty went at day-break to take refuge in the house
of the Society of Jesus in this city--availing themselves of the
sacred house for the greater peace and quiet of the community. There,
seating themselves in a suitable apartment, they held a session
[of the Audiencia]; and for this purpose had made arrangements to
carry with them the small seal which the chancellor, Don Tomas
de Castro, had procured. From that place the Audiencia summoned
the city [council], who immediately went thither in obedience
to this call--the two alcaldes and the regidors--as also did the
sargento-mayor and master-of-camp of the garrison. This being learned
by the usurper--because not all went, as would doubtless happen--he
immediately commanded that the soldiers be assembled; and he issued
a proclamation that all under penalty of death and being considered
traitors to his Majesty, should resort to the palace where he was, and
not to the house of the Society of Jesus where the auditors were. This
was promptly obeyed, because Don Juan was found to be the commander of
the troops. Herein the people did not sin through evil intentions, for
they are very loyal to his Majesty, but through ignorance, not knowing
whom they ought to obey, or what was most to his Majesty's service;
and as they heard proclamations summoning them all to the palace,
under penalty of incurring treason to the king, they quickly obeyed.
The usurper being hindered by warlike preparations, the gentlemen
[of the Audiencia] occupied themselves in issuing orders addressed to
all persons of high standing and to the military officers, [7] that
they should immediately, under penalty of being considered traitors
to his Majesty, proceed to the house of the Society of Jesus. When
the usurper learned this, he forestalled their intentions by sending
a large body of infantry, who completely surrounded the college on
the outside--with the strictest orders that they should not allow any
person to enter it of any class whatever, nor would he even allow their
ordinary provisions to be carried in--using sophistical arguments to
assure the common people that no one was required by obedience to go
there, for the meeting of the auditors was of no account since they
did not hold it in the accustomed place and hall.
In order to prevent disturbances, the auditors desiring peace and
general tranquillity issued a royal decree in order that the usurper
might become obedient [to their authority]. Therein they stated that
as Don Francisco de Montemayor y Mansilla had surrendered the right
of seniority that he claimed, the authority of captain-general had in
the name of his Majesty been handed over, and its possession given
to Don Francisco Coloma for the government of military affairs, in
fulfilment of the royal will. [8] The delivery of this royal decree
into the hands of the usurper was entrusted to the zeal of the Society
of Jesus, which always has been steadfast in the royal service; for no
layman dared do this, seeing him so carried away by the desire to rule
and in possession of the military force. Some of those fathers went to
the palace (Father Geronimo de Ortega, lecturer in theology, bearing
the decree) and gave themselves into the power of the usurper--who,
ignorant of their mission, at once received them; he answered the
fathers with insolence, using offensive language toward them.
The speaker [i.e., father Ortega] explained to him that the colleges
of the Society always stood and would stand with open doors to receive
the king our sovereign, for its members are his loyal vassals; for
that reason the religious while awaiting the decision of the usurper,
patiently endured not only the epithets cast at them by the ignorant
rabble, calling them "traitors" and "rebels," but also the language
of even Fray Francisco Solier who spoke to them very rudely. There
were also other annoyances which I must omit, and which should be
imputed to Fray Francisco and his guardian and to the commissary of
the Holy Office; for although each one of these ought to have been
attending to his duty, ambition kept them all three at the palace,
which they did not leave for a moment.
The usurper, carefully seeking arguments for a reply to the auditors
in order to justify his purpose--and on one side being stimulated
by conscience to the blind obedience which he ought, as a vassal of
his Majesty, to give to the royal decree; and on the other, being
dominated by self-love and the ambition to gain power and riches,
which distracted his mind--tried to obtain from some of his mercenary
confidants those arguments which were best suited to his desires, as
among those who surrounded him there were not lacking some in whom
depraved purposes had the ascendant. Don Juan preferred the advice
of his special confidant, Don Francisco de Figueroa, who counseled
the usurper to notify the people that the royal Audiencia which was
at the house of the Society because the auditors had gone there to
organize it, had sent to the palace to summon him under penalty of
treason to his Majesty if he did not at once render obedience; that
accordingly all should consider whether or not it was expedient for
him to go. [He advised him], as is proper in a community, to go about
but a little while waiting for those persons of highest station who
form its head. Figueroa showed his cunning by notifying some of his
intimates to reply (as they actually did) that it was not expedient
for the usurper to go to the Society's house; but that the auditors
should come to hold their sessions in their customary and proper place,
the hall [of the Audiencia], and that then he was under obligations to
obey [the summons]. Thereupon the rest agreed with this opinion of the
first speaker; and, in order to justify his evil conduct and impute
it to the people, he caused them all to assemble together--although
some recognizing the mistake avoided this by going out without being
noticed, being overlooked among those who were discussing the affair;
and with the above decision they sent away the religious.
The usurper tried in various ways to break up the assembly of the
auditors and the city officials, who were at the Society's house. The
first was a plan to beguile with promises Captain Don Nicolas de
Pamplona, one of the two alcaldes-in-ordinary, to induce him to leave
the house; and this succeeded, on account of his lack of sense. For,
carried away by those promises, he asked the auditors' permission to
go to his house and visit his wife--who, as they informed him, was
in the pains of childbirth--protesting that he would return; but as
soon as he went out, he went to see the usurper, who ordered him not
to go back under penalty of being a traitor to his Majesty--without
heeding that Don Nicolas was an alcalde-in-ordinary and could not
be subordinated to him, even if he were legitimately the military
governor, but only to the auditors, who directed the civil government.
It was not so easy to persuade his companion, General Sebastian Rayo,
who, as a man of ability in these matters, knew that the royal
person resided in his court and not in the usurper. The latter,
in order to trample on any opposition to his plans, committed the
greatest iniquity than man's imagination can conceive; this was
to avail himself of his intimate friend the commissary of the Holy
Office, to take General Rayo under pretext of [a requisition from] the
Inquisition from the Society's house. The commissary, carried away by
his own personal aims and his ignorance and taking advantage of the
peace and quiet prevailing among the people (which, he hinted, was
[the result of] his own religious zeal), gave orders, as commissary
of the holy tribunal, to Don Geronimo de Leiva, commissary in the
province of Ylocos, and to Captain Don Luis de Monrroy, notary of
the Holy Office, to go with their badges displayed and in behalf of
the Inquisition. They summoned the said alcalde, Sebastian Rayo,
who as a Catholic Christian immediately obeyed--much to his cost;
for the usurper, annoyed that he had to employ the holy tribunal in
order to secure the general, availed himself of the suit that Don
Diego de Salcedo had brought against him, and kept him a long time
prisoner in his house under the guard of soldiers.
The city council being thus broken up, the royal court still remained
entire, which gave the usurper no little anxiety in plotting the
means most suitable for securing the object of his longing. For this
purpose he sent a message to the auditors that they must within a
very limited time hold their sessions at the palace, under penalty
of death if they did not obey, since they were causing disturbances
and were violating the peace; and he declared that he would aim the
artillery at the college of the fathers.
In these and other unheard-of evil acts the usurper and his counselors
continued; and the auditors went on issuing writs to the more prominent
citizens commanding that they should, under penalties of death and
being considered traitors to his Majesty, render obedience to the
auditors, since the royal person resided only in his court. These
efforts were useless, for the guards posted by the usurper permitted
no person to leave or enter the house; but the auditors spent two
days and a night in these occupations without descending from their
tribunal for a moment--with courage enough to render up their souls
in the service of his Catholic Majesty.
The usurper was surprised to see his designs frustrated, and, knowing
the great love that Don Francisco de Coloma had for his wife, made
arrangements, availing himself of the cunning and subtlety of his
counselor General Don Francisco de Figueroa, that the latter should
go in company with General Francisco Garcia del Fresno in his name
to talk with the wife of Señor Coloma, giving her to understand that
if the auditors did not depart [from the Society's house] within the
limit of three hours, he had already resolved to end the affair in
blood. The unhappy lady, as soon as she heard this decision from the
envoys, entered her sedan-chair and went to the Society's church;
she sent some one to call her husband, and they remained alone in
conversation. The result of this meeting was, that Don Francisco
without being seen by any one entered his wife's chair, leaving her in
the church, and went to his own house. Thus the wickedness of General
Figueroa, the usurper's counselor, succeeded in breaking up the royal
court, since the only persons remaining were Señor Mansilla and his
Majesty's fiscal.
That the usurper might better take vengeance on Don Francisco de
Mansilla y Montemayor, he assured him through the agency of the father
vicar-provincial Fray Diego de San Roman, and the schoolmaster Fray
Juan de Paz (who were shining lights in the Dominican order), that
Señor de Mansilla and the fiscal could go with all safety to their own
houses, and that he would do them no injury; consequently they began
to feel relief from the extreme hardship that they had suffered. On
the next day the auditors were unable on account of their fatigue
to repair to the Audiencia; and immediately, on that same night,
[the usurper] ordered the arrest of Don Francisco de Mansilla by
the soldiers, placing him in the castle at the port of Cavite. He
ordered the guards under severe penalties not to allow Señor Mansilla
to speak to any person, and this lasted many days. At the entreaties
of the superiors of the religious orders he was allowed to receive
communion, but not to leave the castle--where I will leave him,
in order to continue with other things that were happening.
The tyrant had obtained his greatest desire, and terrified [any who
might oppose him] with the example of Señor Coloma. The usurper
proceeded with his rule, rewarding most those who most deserved
punishment for their enormous crimes. He appointed persons to offices
giving the chief and best one, which was that of Calamianes, with
the title of sargento-mayor of the fleet of Yloilo to Captain Don
Gonzalo Samaniego, the only nephew of his best friend, the commissary
of the Holy Office--who also recommended those who showed themselves
most prominent in the arrest of Don Diego de Salcedo. This the tyrant
readily and gladly followed, giving the charge of the Sangleys' Parian
to Captain Diego de Palencia, and honoring with new appointments as
admirals Captain Don Juan Robles y Cortes and Captain Don Juan de
Vargas Machuca; and he rewarded not only the others who assisted in
the said imprisonment, but those who most aided the usurper for their
own private advantage.
As the usurper was supplied with a large quantity of money--that which
he had seized from Don Diego, and the situado [9] which had just
arrived from Nueva España--he undertook to be generous at the cost
of his Majesty in order to conciliate others, issuing money-orders
and making payments at his pleasure. Accordingly, the first business
which he despatched was to issue a warrant to himself, not only for
what the king owed him, but, as that was not sufficient for him,
[he added] several thousands more on account of what would yet be due
for his official services; [10] and for his son, a boy of eight or
nine years, who held a military office--which, as it was needless, Don
Diego would have abolished--he ordered the certification and payment of
the entire amount. To satisfy those whose support was important to him
and to justify himself to the people, he ordered that all the arrears
[of pay] which the royal treasury was owing to the auditors be paid in
full; and afterward [only] what he allowed was paid to them. Nor was
anything paid to such persons as were not concerned with the arrest
of Don Diego, or at least [approved] his detention in prison.
As so much property had been seized from Don Diego, [11] especially
in jewels and gold, there was occasion for temptation to the most
upright man when the inventories were made; and, after it was placed
in the royal treasury, for cunning schemes to acquire many ducados
with this wealth. [12] The first scheme, which was adroitly planned by
the usurper's confidant General Figueroa, was that all the gold which
had been seized should be sold--alleging the pretext that if it were
kept for a later time it would depreciate in value, and his Majesty
would incur great loss; for at this time, as the foreign ships were
here which came to procure gold, it had [a greater] value. Without
any one's understanding the matter, all the gold whether wrought or
not was sold at auction to the said General Figueroa at the rate
of fourteen pesos a tael (which is a weight of ten silver reals)
for the wrought gold, and thirteen pesos a tael for the unwrought;
but he had previously bargained with the foreigners to take all the
gold, at seventeen pesos a tael for the wrought and fifteen for the
unwrought. [This was done] so that the usurper might divide up the
surplus with a profit of more than 14,000 pesos, the proceeds on the
quantity of six thousand taels (counting wrought and unwrought) which
was placed in the royal treasury. As I remonstrated that this baseness
had been committed against God and the king, they were fearful and
reopened the auction on the following day, saying that the usurper
was unwilling that all the gold should be sold to one man only--as if
it would be difficult for craft to arrange that the gold should be
divided up among ten or twenty persons, all tending toward the same
end, that of their selfishness and greed. Recognizing their object,
I alleged that--granted that their intention is that all the gold
should not be sold to one citizen only, for which reason the sale of
the preceding day was annulled--after I asked the price of the gold,
I desired to obtain 1,000 taels of the unwrought gold, offering on
the spot fourteen pesos a tael for the said gold, and saying that,
if I were allowed to carry away all the unwrought gold at that price,
I would take it. They showed surprise and were annoyed at me, but
finally concluded the sale at the said price of fourteen pesos. Only
some 1,400 [taels] were sold, leaving the rest for other auctions;
and it was not certain, [to judge] by those that afterward were held,
whether all the remainder of the gold was sold at the same price of
fourteen pesos; for some lots were knocked down at thirteen pesos.
For these and other evil acts Fortune supplied the usurper, for a
notary with the man who has the worst reputation and most malicious
designs of any in these islands, named Tomas de Palenzuela y Zurbaran,
who is well known to everyone. The usurper prepares his documents and
despatches with this man only, in whom he has great confidence and
by whom due form is given to his unjust and illegal acts. Further,
the fiscal of his Majesty has demanded by repeated letters, that [the
gold] be not sold; but he has never answered these or numberless other
letters which the said fiscal has written regarding the imprisonment
of Don Francisco de Mansilla, and on various other matters which he
has demanded (as he is continually doing). And as the fiscal was ill,
the usurper appointed Licentiate Antonio Quijano, an advocate in this
royal Audiencia, that he might be present, as he has been on behalf
of the fiscal, at the auction sales which have been made of the goods
of Don Diego.
The religious orders persisted in asking for the release of the
auditor Don Francisco de Mansilla, as also did many influential
persons; but they did not succeed. They caused the usurper, however,
much sorrow at seeing that the auditor had so much popularity, while
his own tyrannical disposition desired that all the citizens should
countenance his iniquitous conduct in the unjust imprisonment of the
auditor--which his own fears had accomplished, since the session
of the royal Audiencia could not be held without Señor Mansilla;
for no one was left except Señor Coloma, and he could not constitute
the Audiencia alone and without another auditor. It is clear that
his ambition craved adulation of his evil act, for tyranny always
experiences profound fears and suspicions, which conscience stimulates.
To palliate his wicked conduct toward the innocence of Señor
Mansilla, he schemed to bring suit against him for trafficking in
barter and merchandise--although the poor gentleman never intended or
even imagined engaging in that pursuit--bringing forward witnesses
according to his own liking. Among those who were sworn was one who
was the most malicious intimate of General Don Francisco de Figueroa;
and he testified before the above-mentioned notary, Tomas de Palenzuela
y Zurbaran, the declared enemy of the imprisoned auditor. It was a
divine Providence that Señor Mansilla was not accused of an infamous
crime, for that would have gone through very easily.
The usurper became tired of the said letters from the fiscal
of his Majesty, who, sick as he was and is, in order not to fail
in the obligations of his office, was continually at work at the
evident risk of his health in requiring the information that was
due him--although without any result; for, as I said, they now did
not answer his letters, and their only care was to find some way of
exiling him, declaring that he was a disturber of the peace. Indeed,
I think that no long time will elapse without his being suspended from
the exercise of the office that was conferred upon him by his Majesty;
and the cause of that will be [the usurper's] wicked intentions.
The tyrant knew well that among so many there could not fail to be
some loyal hearts who, as they could not for lack of power check his
insolent acts, did not openly express their desire to avail themselves
of whatever opportunity time might present to distinguish themselves
in the service of both Majesties; and even if they could not do so
with deeds, at least they would write to his Majesty giving him an
account of all that had happened, so that the prompt remedy that so
difficult affairs as these require might be applied, and the islands
not be exposed to destruction. Although these islands are in the
view of so many nations, nothing of what I have related leaked out,
so deep was his mistrust; for he took precautions by detaining here
the ships from all the neighboring kingdoms without permitting one
of them to depart until the middle of January--at which time no
one could reach the English and Dutch ships, which sail every year
from Batavia and Ba[n]tan for Europa in the middle of December--in
order to hold this government for a longer time (of which we who are
loyal desire [to give] information) instructed by his confidant, the
traitor General Figueroa. The losses and expenses which he caused
to the ambassadors of kings, the owners of private ships, by this
detention cannot be estimated; nor can I relate the complaints which
all uttered regarding this unexpected action.
For the greater suffering and punishment of the community, the demon
kept the usurper so blind that he concluded that he could with money
perpetuate himself in the government. Accordingly he opened the door
for greed by means of his chaplain, who is an outcast Carmelite from
Mexico. This man, on account of serious disturbances which he caused
in his province and the murder of their provincial by some of his
associates, with another man of his faction was, with them, banished
to these regions, their sacred habits being taken from them. As soon
as this man arrived at these islands, the tyrant, who was then an
auditor, sheltered him in his house; his name is Don Gabriel Coronel;
and the agreements in lawsuits and the gifts of all the traders are
settled with him.
[Complaint was made by] the ambassador of the king of Siam and
his factor--who came to take care of the goods which he carried
on account of his king, in order to dispose of them profitably in
this city--and another Moro, a citizen of the said kingdom, named
Juan Guaroni, who came with the ambassador as administrator of the
property which the ruler of the said kingdom had surrendered to
Don Diego de Salcedo. It was demanded from him for purchase, [and
comprised] thirty-two cates and nine onzas of musk; thirty-two onzas
of ambergris; ten bezoar stones, and one of porcupine; six pieces
of sarasas; [13] six [word omitted?] of cocoanuts; and eight pieces
of chintz--altogether worth 3,500 pesos, for which they had not been
paid. For, a few days before the imprisonment of Don Diego, these goods
had been handed over, and the contract had not even been solemnized;
and then, as the said arrest occurred, they proceeded to the presence
of the commissary of the Holy Office asking that the said goods be
returned to them or else that they receive satisfaction for their just
value. He commanded that a copy [of this demand] be given to the party
[concerned], who immediately acknowledged the entire amount; besides,
they proved by a great number of sworn witnesses that the said goods
had been handed over to Don Diego, and no payment had been made for
them. The affair being so thoroughly verified--as will appear by
the said acts, to which I refer--the said commissary refused to give
any orders until the ambassador and the others understood the road
[to be taken] and availed themselves of the expelled Carmelite, the
usurper's chaplain; and an agreement was reached with him, and they
purchased justice for seven hundred pesos--five hundred pesos for
the usurper, and the remaining two hundred for his intimate friend,
the commissary of the Holy Office. They handed over the silver by
the hands of the said Don Juan Guaroni, the said ambassador and all
being scandalized at seeing persons of so high position committing so
shameless acts--especially the commissary. As a proof of his lack of
sense, he went out one day through the public streets with his badge
exposed, hanging from a bunch of little gold chains; and during a
period of more than two months continuously all the officials of
the holy tribunal went about wearing their badges displayed, to the
offense and general dread of all the people. As for the condition in
which these islands are, I leave it to the most moderate person to
consider [what it must be] when they are governed by an usurper--[and
that] through his chaplain, a man expelled from a religious order
so austere as is that of the Carmelites of the City of Mexico; he
is also a friend of Father Paternina, a revengeful man, who for his
own private purposes accused, by writing, before his provincial a
religious of his own province named Fray Cristobal de Leon, a native
of Monforte de Lemos. [This Fray Cristobal] had attained in his order
all the most honorable positions save that of provincial; [but Father
Paternina accused him] of practicing usury and being a Jew, [pursuing
him] with such persistency and hatred that he did not halt until he
had caused Fray Cristobal's death by a rigorous imprisonment. For this
religious, in view of the unjust treatment inflicted on him, taxed the
said commissary with being disqualified for being his own relator,
[14] since he had been a galley-slave sentenced by the general of
his order at the convent of Burgos. Witnesses were brought forward,
men who had served on that very galley--in particular, a religious
named Fray Diego Gutierrez, a son of the convent of San Felipe el Real
at Madrid, who related the affair with abundant proofs and affirmed
that it was true; indeed, I had several times before heard it from
witnesses worthy of confidence.
The tyrant remained in constant mistrust at seeing that although he
held the auditor Don Francisco de Montemayor a prisoner in the castle
at the port of Cavite, he was distant not more than three leguas from
this city, and that he might make his escape some night and cross the
bay in some little vessel and come to join Señor Coloma; then they
could form a quorum of the Audiencia and punish the lawless acts that
he had committed. In order to prevent such a suspected emergency,
he determined to exile the auditor [15] to the province of Oton, or
to some other at a distance of more than 200 leguas from this city;
and this was done, the blow being inflicted on December 30 of the past
year 1668 (the tyrant adopting the nefarious scheme of his notary,
Tomas de Palenzuela y Zurbaran) with a party of paid soldiers without
the poor devil knowing where his voyage ended. For this purpose,
the notary carried to the castellan of the said port of Cavite [16]
(a confidant of the usurper) an order that he should, as soon as he
had received it, command his sargento-mayor, Captain Juan Gomez de
Paiba, to go with a sufficient number of soldiers and the notary to
take away from the fort the auditor Don Francisco de Mansilla and
place him aboard the champan which was already prepared for this
voyage. When they undertook to execute the said order against the
person of the said auditor, the latter notified the sargento-mayor
not only once but several times to be careful what he did, since
a mere sargento-mayor was not the person to arrest a councilor of
his Majesty; that this matter belonged to no inferior official,
and that he would not go without an order from the royal court. He
declared that if his person were treated with disrespect, he would
regard the officer as a traitor to the king; and as the civil governor
(which he is) he ordered him to summon the castellan, for he already
imagined evil to himself. The sargento-mayor went out, and came
back with the same order--adding that if the auditor refused to go
on board willingly they would place him in the ship by force. They
had stubborn controversies; then the father vicar of St. Dominic at
the said port came up and advised the auditor what was best for him
at the present time, regarding which they did not agree. Finally the
sargento-mayor ordered, since his castellan had thus commanded, that
four soldiers, the strongest in his detachment, should attack the
auditor. The latter defended himself for a long time with a small
staff that he had in his hand, declaring and protesting that any
man who should dare to injure his person was a traitor to the king;
but finally he gave up exhausted, and they carried him aboard the
champan--which immediately set sail without giving him opportunity to
take with him anything, whether clothing or comforts, for his personal
use. All this occurred at nine o'clock at night on the said day,
December 30--the poor gentleman leaving his house and his family of
marriageable daughters unprotected, in unending affliction and tears,
without knowing to what place their father had been banished. [17]
The usurper made strenuous efforts to learn who had consented to
his having, by securing the command and authority, trampled on the
obedience that was due and which he ought to give to the commands of
the royal court; and, as he succeeded in learning that I was one of
those who most keenly resented his acts--with some other gentlemen,
although not many--and that I had rendered obedience to the royal
decree which the auditors had sent me and had very carefully observed
it while they were in power, he conceived a special hatred against
those who were of my opinion. This was particularly directed
against me on account of my not having displayed and showed to
him the royal decree, which, as I say, I hold; another reason was,
because I had said as I now say, that the commissary of the Holy
Office could not carry out the arrest of Don Diego without consulting
the supreme authority--except in a case where he feared the flight
[of the accused]. And even if any governor intended to act thus, the
[interference of the] Holy Office was not necessary, since the royal
Audiencia was more than sufficient to secure his person. But I do
not say that the father commissary may not have sufficient authority
to make, as he did, the said arrest. For this reason, and because I
am a loyal vassal of his Majesty, with a few other gentlemen toward
whom the usurper felt no good-will, he [treated us as he did] without
further cause than the deposition of a captain named Don Juan Manuel
de Corcuera. This man declared that his comrade, Captain Don Luis
de Matienzo, had told him that Don Diego had sent to a lady a list
containing the names of those who were loyal, in order that they might
release him from the rigorous imprisonment in which he was and is,
[18] and replace him in his command and government. He said that the
said Captain Luis disclosed it to him, and showed the said list to
General Don Fernando de Bobadilla, charging him to make me acquainted
with it, in order to make arrangements for setting his Lordship
at liberty. The usurper found [in this a] means for his vengeance,
and accordingly gave immediate information to the father commissary,
his intimate friend--who on December 13 of the past year 68, about
eight o'clock at night, ordered that all of us concerned therein or
on the [above] list should be arrested. [19] This order was executed
during the day-break watch, and we were placed in this fortress of
Santiago--General Fernando de Bobadilla, a well-known gentleman of
Sevilla; Sargento-mayor Don Nicolas Sarmiento y Paredes; and myself. In
other dungeons, in the guard-house, they confined Admiral Juan de
Ytamarrin; the captain of cuirassiers, Don Antonio Lopez de Quirós
(who was in Flandes); and Captain Don Luis de Matienzo, a dependant
of his Lordship. The strictest orders were given [to our guards]
on penalty of death, that no one could see us or speak to us, and
besides, to keep us all in strongly-riveted fetters, and in dark and
close dungeons.
As all men went about in fear and amazement at what they had seen,
the infliction of harsh treatment and imprisonment on the said Don
Francisco de Montemayor without his prerogatives as councilor of
his Majesty and one of the civil governors availing him, it was not
necessary to know more than that the usurper sent to summon any man
at an unseasonable hour of night in order to have him promptly taken
within the church [i.e., for sanctuary]. Accordingly as soldiers went
on the night I have mentioned asking for General Don Diego Cortes and
his Majesty's factor, Sargento-mayor Juan de Verastian, those persons
knew that they were under suspicion, and were smuggled into the convent
of San Nicolas in this city belonging to the discalced Augustinians;
the convent was immediately searched. He secured that the church was
of no avail to them, since those persons were also proscribed [i.e.,
by the Inquisition]; however, the soldiers did not come across them.
The prisoners spent one week thus confined and harshly treated,
and at the end of that time they conveyed us all closely guarded and
[exposed] to public shame to the tyrant's palace--which was full of
people, who came to see what had never before been seen--men of rank
and station conveyed in such guise and with so great clamor. The
guards proceeded through the halls passing us from one to another
until we reached the next to the last--where sat the usurper with
Licentiate Manuel Suarez de Olivera, whom he appointed as associate
judge, and who was receiving the confessions of all. Without any
blame resulting [to us from these] and without giving us a copy of
the charges, they notified us of our banishment and stated that this
was done at the request of the father commissary of the Holy Office,
for the greater security of the custody and person of Señor Diego de
Salcedo. Immediately they sent on shipboard General Don Fernando de
Bobadilla and Sargento-mayor Don Antonio Lopez de Quirós; and as I
replied that they must give me time in which to settle the accounts
of his Majesty's royal income, since I had just been exercising the
office of alcalde-mayor of Tondo, they granted me only ten days.
As for the cause of our imprisonment, he said that it was because
we had intended to rescue Don Diego and kill the usurper and the
master-of-camp. I was not ignorant that the usurper had no authority
to try my cause--even though he were the legitimate military governor,
and I had committed a crime--since I did not hold a military post. It
was the civil governor who should try this cause, all the more if
the crime is that of taking human life; moreover, [the usurper]
introduces himself as judge of his own cause. Much less [should he
try the cause] if the crime [alleged] belongs to the Holy Office,
since it has exclusive jurisdiction--not to mention other arguments,
which I here omit. The other [prisoners] fearful of irritating further
a man who is riding so with loose reins--so violating the laws,
both human and divine, following only that of Sic volo, sic jubeo,
[20] etc.--but protesting that they would oppose him when a suitable
opportunity arose--. [21] I would write numberless other things here,
if my condition would permit me the opportunity; but this I have not,
since even to write these lines it was necessary--since I remain
in this rigorous imprisonment, surrounded by guards who watch the
steps that I take and the words that I speak--to write by snatches
with the utmost caution and care that the guards should not notice
what I was doing on account of the evident danger to which I shall
expose myself if the usurper knows it; and when I finished a sheet I
sent it immediately to the college of the Society of Jesus. I ought
to be pardoned, therefore, for the blots on my manuscript, and other
defects, since I had to keep my attention on the door, lest the guard
should enter and catch me at this.
It is no wonder that hostile tongues condemn the father commissary,
Fray Jose Paternina, as having acted with passion in the imprisonment
of his Lordship, for various reasons. First: his Lordship, before
coming to these islands, while he was in the City of Mexico had carnal
intercourse with a woman who was a relative of the said commissary. The
latter came to know this, and declared himself the mortal enemy of his
Lordship; and thus arose and began, while they were on the voyage to
these islands, a strong aversion, which was kept up during the voyage,
and was public and notorious. After arriving at this city they were
on very bad terms; and besides, the commissary is ambitious, greedy,
and not of exemplary life. Moreover, he is very revengeful, keeping the
city stirred up with the word "Inquisition," and summoning [before it]
men for matters of little importance--to the scandal of the community
and the discredit of those thus summoned, for no one knows for what
purpose they are arrested; this is keenly felt among our countrymen,
since we boast of being [good] Catholics, as we are.
Another reason: He was greatly displeased at seeing that the profitable
position of alcalde was not given to his nephew Don Gonzalo Samaniego
(whom he loved and valued highly) nor even to his own Paternity a
priorate to his liking; indeed, his provincial, Fray Alonso Guijano
kept him in the convent on account of recognizing his evil disposition,
and as Fray Jose did not know the language; besides, the provincial
had other religious of long standing and ability with whom to fill
the priorates. The commissary attributed this to the dissensions
which he had had with his Lordship in Nueva España and on the voyage;
and fancied that it was Don Diego who had arranged the matter with
his provincial, as those two were friends. There is proof of this
[my] statement; for as soon as he secured the imprisonment of Don
Diego, the first and most important office that was filled was given
to his nephew, conferring on him first the rank of sargento-mayor
of the armada of Oton. For himself, he made arrangements with the
usurper to receive his strong recommendation to the priorate of
the convent in this city, which was immediately given to him by the
provincial. Finally, it is he who rules the usurper; for there is a
mutual understanding between them on account of what they could make
known regarding the great amount that is lacking and does not appear
in the wealth which was seized from his Lordship--coin, ingots, and
[wrought] articles of gold, and diamonds. And he [i.e., the commissary]
is at present rich and honored, respected and feared, succeeding with
whatever he wishes, pleases, and purposes.
As I have not time for more, I will set down the names of those who
had most to do with the imprisonment of the governor, Don Diego de
Salcedo; they are the following:
First, the master-of-camp of this royal regiment, Don Agustin de
Zepeda, who as master-of-camp maintained the guard with a company
of Spanish infantry, who was and is on duty, as is customary, in
the palace.
The two alcaldes-in-ordinary, General Sebastian Rayo Doria and Captain
Don Nicolas de Pamplona. The latter seized his Lordship by the arm
while he was sleeping, which caused him to awake and sit up in his
bed; and Don Nicolas held him so tightly that his Lordship feeling the
pain told him that he must not hurt him like that. The other replied
arrogantly that Don Diego had oppressed all the people, and that they
had had enough of him; and his brother, a religious of St. Francis,
Fray Geronimo de Pamplona, allowed himself to say to his Lordship,
"Let us have no arguments." His Lordship replied to this that he
must be more civil; and that even if the holy tribunal arrested him
he would not allow any one to treat him with insolence, because he
represented the royal person. [22]
The sargento-mayor Juan Jirado, or Tirado; they say that he held a
dagger at the breast [of Don Diego], and as a reward they elected
him this year alcalde-in-ordinary.
The unemployed captains Don Gonzalo Samaniego (nephew of the
commissary) and Don Juan de Vargas, whom they made admiral and gave
him the office of Tayabas; he is my brother-in-law.
Captain Don Juan de Robles Cortes; he only remained with the
commissary, who asked that Don Juan should not leave his side; they
afterward made him admiral of the caracoas, and he was chosen this
year alcalde-in-ordinary.
Captain Diego de Palencia, my brother-in-law, as alguazil-mayor of
the Holy Office, placed the fetters on Don Diego.
Captains Don Luis de Morales and Grabiel de la Jara; they went with
six other men and seized the halberds; and when the halberdiers tried
to get their weapons, these men had already gained possession of them
all. Others remained at various stations in the palace.
The provincial of St. Francis, Fray Francisco Solier, with the
guardian of that order, Fray Mateo de la Anunciacion, who went with
a naked sword; and sixteen other religious of St. Francis. All of
them carrying arms entered the apartment; and the two first named
were the ones who made the most noise.
Those who countenanced the usurper Don Juan Manuel when he failed in
the obedience which he ought to render to the royal Audiencia when
that court summoned him are the following:
In the first place, the commissary, Fray Jose de Paternina. [23]
The provincial of St. Francis, [Francisco] Solier, and the guardian,
the aforesaid Fray Mateo; they never left his side or the palace,
for which reason the government was taken by force.
General Don Francisco de Figueroa who, as his confidant, and being so
subtle, has counseled whatever the usurper has done. He went to the
house of the Society and treacherously professed obedience to the royal
Audiencia; then by craft, under the pretext of subduing the usurper,
he gained permission to leave the house and returned to the palace,
where he gave information of what he had seen, in every way acting [as
one] without God and without king. Then followed in his very steps the
notary Tomas de Palenzuela y Zurbaran--a man who is liable to commit
any wickedness whatever on account of his evil nature and ambition.
The alcalde Don Nicolas de Pamplona, who, being in the house of the
Society and having with the city [officials] in a body rendered
obedience to the king our sovereign, as represented in his royal
Audiencia, carried away with his own shallow mind and great ambition,
left the house with the false assertion that he would return, and
presented himself before the usurper, rendering obedience to him;
this man they made commander of the armada.
The commander of the artillery, Francisco Garcia del Fresno, for
with him and the following that he had, he authorized and encouraged
and was joined with the crafty Don Francisco de Figueroa. These two
terrorized the wife of the auditor Don Francisco de Coloma, so that
she should draw away her husband within three hours, fearing lest he
should risk his life with the other auditors--who were maintaining
the organization and existence of the Audiencia in the library of the
Society of Jesus--because they were going to demolish that house with
cannon-shots. The good lady went out in much fear and proceeded to
the house of the Society; and from her visit followed the departure
of her husband [from the house], and the organization of the Audiencia
was broken up.
All the military officials, except the master-of-camp, whom the
auditors already held, and the sargento-mayor of this royal regiment,
Don Nicolas Sarmiento y Paredes, who obeyed the mandate of the
auditors. The usurper, angry at this, conferred that command on
Sargento-mayor Diego de Morales, who is still serving therein.
The licentiates Juan de Rosales and Don Eugenio Gutierrez de Mendoza;
they were the two judges appointed by the usurper to decide the
question of the seniority claimed by each of the two auditors, Don
Francisco de Coloma and Don Francisco de Montemayor y Mansilla; and,
having obtained the opinions of these judges, the usurper adjudged
the authority to himself.
All these were the men who were most active on account of their being
the most influential persons--not to mention many others of less
rank; or the people who sinned through ignorance and not through
evil intention, for they knew not whom they ought to obey. As they
heard repeated proclamations of treason to the king, who was at
the Society's house, [with command that] they should not go to the
palace, they all took the path of obedience, as loyal vassals of his
Majesty--as they would have done without any doubt if the usurper
had given opportunity to the royal Audiencia so that the auditors
could command that a proclamation be published. But as for those in
authority, on account of their rank and station, who received the
royal decree and failed to obey it, and others who carried it to show
to the usurper, I do not say of such that they are free from blame.
I set down the names of all those who were present in both encounters
with full particulars, and without being moved by prejudice; and
I name my two brothers-in-law, so that no inquisitive person may
accuse me of being prejudiced. Many other names I do not place here,
since the rest are persons of less importance.
[Note, apparently by Ventura del Arco: "The letter concludes with
an account of his services--as sargento-mayor of the royal camp,
purveyor-general of Pintados, deputy of the captain-general in the said
provinces, and captain-general of the artillery. He was an encomendero;
and he must have written this in the fortress of Santiago, on January
15, 1669 (which is its date)."]
THE DOMINICANS IN THE PHILIPPINES, 1641-69
[Translations and synopses have been made from Santa Cruz's Historia,
in VOL. XXXV. Such translations and synopses are here continued,
the design being principally to show the religious history of the
Dominicans so far as it touches the Philippines. Chapter x contains an
account of the establishment of the college of San Juan de Letran,
a subject which will receive adequate notice in due time, and
hence omitted here. Chapter xi treats of Chinese affairs. Chapters
xii and xiii relate to the life of father Fray Baltasar Fort, the
sixth provincial of the Dominicans in Manila (see VOL. XVII, p. 93,
note 18).]
CHAPTER XIV
Of the election of provincial in the person of the father
commissary Fray Francisco de Paula; and of religious worthy of
note who died during that time.
Father Fray Carlos Clemente Gant having completed his term of
office with great glory, a chapter was held in the convent of our
father Santo Domingo in Manila, On the twentieth of April, 1641, the
reverend father Fray Francisco de Paula, commissary of the Holy Office,
preacher-general, then lecturer in morning classes in our college of
Santo Tomas, vicar-provincial of this district of Manila--a son of
the noted convent of San Estevan of Salamanca, and native of Segovia,
of noble parentage--whose superior talents will be told in due time,
was elected provincial with much satisfaction. There was a great lack
of religious in the province, for no mission had come for six years,
except that brought by father Fray Diego Collado. Although some of
those religious were incorporated with the order, still many of them
were dissatisfied. In short, so long as the province does not have
a number of religious in excess of the actual number of ministries,
it is a great anxiety and a cause of sorrow for our souls that there
is no supply in cases of sickness and government, and the burdens of
many are laid upon few. Further, all this gives the devil a gleam
of hope that is important to him, and most harmful to the common
welfare; and occasion is given for the ministers to be sold very dear,
and a very high value is placed on their abilities and knowledge of
languages. Therefore, a regiment of religious, which would be too
much, is never more than enough; for in this beautiful Judith, the
garments that apparently drag one down are the most necessary. The
most efficacious means, and in fact the only one that ought to be
used in such straits, was the one which the father provincial-elect
immediately put into effect; namely, to have recourse to our Lord
and the intercession of the saints, laying most stress on his efforts
with our father St. Dominic, who is the keystone of all this edifice,
in whose name are held firm these religious stones. A novena of solemn
masses was immediately begun to the saint at his altar of Soriano. The
first one was chanted by the father provincial, and he also despatched
patents throughout the province ordering the same supplications to
be made in the convents for the said reason, and for the field of
Christendom in Japon--which was then in its death throes, our religious
having been killed and exiled, and only a scattering of priests of
other orders being left there. The miraculous result of those prayers
in regard to the coming of our religious will be told later.
[That chapter framed a memorial on the death of father Fray Diego
Quero, who died in the Dominican convent at Manila. He took the
habit at the island Española [i.e., San Domingo] and lived a life
of great austerity and poverty. Being of an advanced age when he
went to the Philippines, he was employed as master of novices, and
afterward as a minister. Other religious who have yielded up their
lives in the mission work are the following: Lorenço Alduayen of the
province of Aragon, son of the convent of San Pedro Martir at Calatayud
(Spain), who labored in the province of Cagayan, where he was greatly
beloved. Juan del Moral, son of the convent of San Pablo in Cordova,
native of La Rambla, who died at the Manila convent in 1642, where he
had been master of novitiates. Geronimo de Belem, who died March 31,
1642, was a native of Beya, Portugal, and had fled to the Indias on
account of a murder which he committed in his youth, taking the habit
in the Mexican convent of the Augustinians because the Dominicans
refused him. However, he was soon dismissed or left that order,
and shortly after was given the Dominican habit in La Puebla de los
Angeles; and on reaching the Philippines became a laborer in Bataan. He
held several important positions in the order, being vicar-provincial,
twice definitor, and minister in the province of Tagalos for many
years. He was sent on an evangelical mission to Camboja, and after
various other employments met his death by accident in an Augustinian
convent in Pampanga, to which province he had been sent to adjust some
repartimientos that had been imposed on the natives. Manuel de Berrio
was a native of the town of Santa Maria el Real of Nieva, and son of
the convent of Santa Cruz el Real at Segovia. He accompanied Diego
Collado in his mission when still a young man, but deserted that body
immediately upon his arrival. He was sent to Nueva Segovia in Cagayan,
where he was well known for his virtue. He was vicar of Fotol at
the time of his death. Chapter xv treats of certain troubles in 1642
growing out of the late Chinese insurrection. The governor had ordered
the new Parián to be built on the other side of the river northeast of
Manila in a barrio of the village of Binondo, between the sea and an
estuary called La Estacada by the Spaniards, and Bayuay (or Baybay)
by the natives. [24] Although it occasioned grave disadvantages to
the city, as the people would be inconvenienced in going thither to
supply their needs, and the natives would be in danger with so many
infidels near by, the change was ordered; but in 1642 the Parián was
accidentally destroyed by fire, with great wealth belonging to the
Spaniards, and a large part of Binondo. This chapter recounts also the
loss of the island Hermosa, which has been fully treated elsewhere.]
CHAPTER XVI
A shipload of religious reaches the province; and notices of
events in China are given
After the fearful round of so many calamities, our Lord hastened to
open the treasury of His mercies by bringing to this province a band
of chosen religious in the year 43. Although they were not many,
yet they were all of estimable qualities; and they have greatly
honored this province as well as all the order. The circumstance of
the time of their arrival made that mission all the more precious;
for it was not thought that the province of the king our sovereign,
Felipe Fourth the Great, would fathom our necessity at a time when
the wars with Portugal and Cataluña kept him much embarrassed, and
his royal treasury empty. But God, who moves the hearts of princes,
places in their hearts those works of charity, in order to render
eternal the grandeur of their monarchies. David's zeal and reverence to
God conquered more for him than did the sword; while the sword served
Roboan [i.e., Rehoboam], who had neither zeal nor reverence for God,
rather for embarrassment, and ten kingdoms in ten provinces fell away
from his crown at the first movement.
[Certain pious reflections follow. Continuing, Santa Cruz says:]
That mission was arranged in España by father Fray Francisco
Carrero, procurator for this province. He conducted it to Mexico,
where, reënforced by valiant and suitable men who arrived there,
he committed it to father Fray Joseph de la Madre de Dios; for the
said father procurator could not come here, and hence left them
where they embarked at Acapulco. The mail-packet and letters of
the ship arrived on the ninth of July; and on the twenty-first,
eve of the glorious Magdalena, our patroness, the said mission
entered Manila. The religious included in it were as follows: the
father vicar, Fray Joseph de la Madre de Dios (alias de la Vega),
a native of Rioseco, and son of [the convent of] San Pablo at Burgos;
father Fray Pedro de la Fuente, lecturer on the arts in the province
of España, son of the same convent, fellow of San Gregorio, and native
of the bishopric of Logroño; father Fray Francisco de Molina, son of
[the convent of] Santo Tomas at Madrid, and native of the same city;
father Fray Juan Pabon, son of our convent at Truxillo, and native
of Montanches; father Fray Bernardo Lopez, son of [the convent of]
San Pedro Martir el Real at Toledo, and native of a town near the
said city; father Fray Juan Lopez, native of the town of Martin Muñoz
de las Possadas, son of [the convent of] San Estevan at Salamanca,
who afterward became the most illustrious bishop of Nombre de Jesus
[i.e., Cebú] whence he ascended to the archbishopric of Manila, and
of whom we shall treat in due time; father Fray Domingo del Castillo,
son of [the convent of] San Pablo at Valladolid, and native of the
mountain region of Burgos; father Fray Geronimo de Sotomayor, son of
[the convent at] Mexico, lecturer in morning classes in the college
of Porta-Celi, and native of the said city; father Fray Juan Cuenca,
son of [the convent of] La Puebla de los Angeles (where he lectured
on theology), and native of the same city; father Fray Antonio de
Velasco, son of the convent of Mexico, and native of the same city;
father Fray Juan Marquez, of the same convent and city; father Fray
Diego de Figueroa, son of [the convent of] Santo Domingo at Mexico, and
native of the same city; father Fray Felipe Muñoz, native of Mexico,
and son of our convent of Santo Domingo in the same city; brother Fray
Antonio Sanchez, an acolyte, son of the convent of Santo Domingo of La
Puebla, and native of the same city; brother Fray Jacinto Altamirano,
a lay-brother, son of [the convent of] Santo Domingo at La Puebla, and
native of that town. From the province of Andalucia came only father
Fray Raymundo del Valle, son of Ronda, from our convent of San Pedro
Martir. It is not known here where he was born, for he was soon sent
to the province of China, where he is at present. We shall discuss
him later. In that mission came also a boy named Sebastian Galvan,
a brother of Archbishop Don Fray Juan Lopez, who took the habit on
arriving at a proper age.
An intermediary chapter had been held on April 25 of that year 43. Our
Lord, beholding this his province so sad, was pleased in His charity
to visit it by sending the said mission as well as the other small
mission that came by way of Macasar. Allowing for their misfortune,
it proved a great consolation to see our so beloved brothers come
safely through the storm, although they came swimming and naked;
for immediately they honored us greatly in the employment in which
obedience placed them.
[The remainder of the chapter concerns Chinese affairs.]
CHAPTER XVII
A new governor comes to these islands. Events in the province; and
life and death of the father commissary, Fray Francisco de Herrera.
In the year 1644 Don Diego Faxardo, a valiant and noble knight of the
Habit of Santiago, ex-master-of-camp in Europa, and governor of the
Terceras, came with appointment as governor and captain-general of
these islands. He made his solemn entrance into Manila and assumed his
government on the day of St. Lawrence in that said year. He was more
than sixty years old, so that with his grave aspect and disposition,
and what is greater, his reputation, this city promised itself a very
favorable government. But in the course of nine years it tasted all
sorts of government. In regard to his character, Don Diego furnished
a good example; he was very disinterested, and died poor. In regard
to other things, the troubles of the times made him unfortunate. At
first he began to rule vigorously, but afterward developed an unusual
fondness for retirement, and was always very inflexible--which truly
causes extreme hatred in these regions; for in a presidio like this,
where most of the people live, although in their own land, yet under
a foreign sky, and bearing the grievous weight of an exile so remote
[from their native country], the pleasure of superiors comes to
be considered much less, and it is resented more than is possible
in other regions. Everything should be ruled with moderation. That
gentleman was an upright man and one of great impartiality, but he
began to rule with the reputation of a peevish and reserved man; and,
even though he performed miracles afterward, he could not cleanse
himself from that reputation. Or perhaps it was because he went to
extremes in the residencia of his predecessor, which he performed so
rigorously that he kept him in the fort in prison for five years,
until he received an order from the Council to send him a prisoner
to Madrid. [25] In regard to the ecclesiastical estate he carried
himself to the acceptation of all, and with a Christian heart;
we in our province found him very pious, and he was very urgent in
sending religious to China and other kingdoms, and aided greatly in
the consolation of our ministries. We presented to him a royal decree
which we had obtained from his Majesty, ordering the demolition of
a college founded by his predecessor and styled "royal." [26] Having
been very clearly informed of the great disadvantage [of that college],
he duly observed the terms of the said royal decree and abolished the
said college then and thenceforth. It had been erected without any
necessity, and even not without casting dishonor on the two ancient
seminaries of this city--one in charge of the Society of Jesus,
the college of San Joseph; and the other in charge of our order, the
college of Santo Tomas. Those two colleges are quite sufficient for
the small Spanish population here, and for those who apply themselves
to the Church. To erect a similar college amounted, in good Romance,
to shining without any expense, and to try to cause himself to be
remembered as a founder, although it was all paid for out of the royal
treasury. It was maintained by the aid that he wrung out of the poor
soldiers, and we complained at that. But now that obstacle was removed
by the said decree; and eleven thousand pesos were restored to the
royal treasury, and both patron and patronage were effaced at once. The
great earthquakes of Manila happened during the term of that gentleman,
and the wars with the Dutch (all of which will be related). In all
of them he showed sufficient proofs of his magnanimity, prudence,
and zeal, and that he was a good commander; and although, as a man,
he must have had his imperfections, and a favorite who destroyed much
of the governor's credit with the too freehand given him--however,
the governor in time learned to know the favorite, and threw him into
prison--he always showed that he was good by his example and deeds,
and, without presumption, his desire was to do right. God aided his
good intention and brought him safely through it all.
On the ninth of August of that year died the father commissary Fray
Francisco de Herrera, whose exemplary life could fill many chapters and
even books; but we are in haste, and the substance will suffice. [He
was born of honest parentage in a village of little report near La
Peña de Francia, in the bishopric of Salamanca; and professed in the
convent of La Talabera in the ecclesiastical province of Spain. Later,
he studied in the Valladolid convent of his order. He arrived at
the Philippines in 1600, and immediately began to learn the Chinese
language, and later learned also the Tagálog, becoming fluent in
both languages. He served many times as prior of various convents;
vicar of Batan, of Binondoc, and of the Parián; prior of Santo
Domingo; vicar-provincial, and vicar-general, during the absence
of the provincial; and commissary of the Holy Office. In 1629 he
succeeded to the office of provincial. "In the office of provincial he
exercised great zeal, and not less prudence; and as he was so capable
and had been in the province so long, he knew all the religious of
the province very well, and gave each one the employment that fitted
his nature, which is truly the gift of governing." He was austere in
his observance, and charitable to all, and visited the sick. He sent
missionaries to China during his term. At the completion of his office
he was elected rector of Santo Tomas college, which he held for two
terms, being then elected prior of Manila. Lastly, he ministered in
the hospital, where he died, being buried in the Manila convent.]
[Chapters xviii-xxi treat of China, and the wars with the Tartars.]
CHAPTER XXII
Events of those times; the election of provincial in this province,
and the earthquakes at Manila.
[In 1644 Urban VIII died. He had been especially solicitous for the
Chinese and Japanese missions. Santa Cruz continues:]
The following year, namely that of 645, the provincial chapter was held
in the convent of Santo Domingo at Manila, in this province. In it
was elected for the second time the reverend father commissary, Fray
Domingo Gonzalez, a septuagenarian, whose resistance and the argument
of his advanced age did not avail to let him escape the charge. Had
he been content with acting moderately the first time, he would have
avoided the agonies of the second term. But although he was a man so
fearful of God and so prudent that he even fled from extremes and
always aimed at the mean of virtue, yet in the part which subjects
the government to the beginnings of charity, he was not contented,
but must go to extremes and become too charitable. Consequently, since
he was so charitable, that did not avail him to become exempt from the
office of superior. He filled the office for nearly three years, until
death had pity on him, since he did not resist it in the fulfilment of
his obligations, nor could his brethren excuse him from the weight of
it. In due time we shall relate the characteristics of that glorious
column of this holy province, for there is much to tell. In that
chapter were received the ordinances of our most reverend Rodulfo of
happy memory, given in Roma in the former year of 640, in which the
houses which were to have a vote in the intermediary congregation
(whose first deputation was made in the provincial chapter of the
year six hundred and thirty-three) were changed. [We also received]
other ordinances. But another form was finally given to this in the
conference of the year 650, where opposition arose [27] to the acts
abrogating the said ordinances, made by the most reverend fathers Turco
and Marinis [28] in regard to the vicariates lasting for four years,
providing at the request of this province that their term be no more
than two years. The authority of the acts of the general chapter
of Roma was given afterward to that decision, in that same year of
650. That chapter also confirmed it in the title of the ordinances
of this province. Doubtless that is a very important and useful
arrangement, not so greatly for the spiritual case of the Indians,
who rejoice to see themselves cared for by many different fathers,
as for our own use; for the good pilot must not keep to one ship,
but serves God better when free and less when bound down.
[This chapter gives also a relation of the disastrous earthquake
of 1645, which has been described in full elsewhere. Santa Cruz
takes occasion to give a short summary of the early history of the
Philippines and Manila. Chapters xxiii-xxv deal with the troubles with
the Dutch during these years, and recount various miracles wrought by
our Lady of the Rosary. Chapters xxvi-xxx treat of Chinese affairs and
the missions of the Dominicans in China. Chapter xxxi is an account of
the life of father Fray Francisco Diaz, who died in the year 1646. He
had arrived at the Philippine province in 1632, and went to China in
1635, where he passed the remainder of his life.]
CHAPTER XXXII
Of the intermediary junta; and of the life of the father
commissary, Fray Domingo Gonçalez.
The intermediary junta was held May 25, 1647, in the convent of Santo
Domingo in Manila. In that junta were passed some special declarations,
although only three, and the rules were only repetitions of the past
ones. As ever, this holy province has proceeded with great caution
in imposing laws, for it is careful lest many new laws confuse the
memory of the old ones; and lest one embarrass the other, if there are
a multitude of laws. Laws are the walls of the order; but there may
be so many of them that they bind the order too much, and smother it,
or make a labyrinth--especially since the religious are few in number
and ready to obey to the letter, without its being necessary to talk
with the community, so that one single individual considers himself
as comprehended by it, even though the law appears unjust to him. But
if there are many laws, the order becomes afflicted. In that junta it
was declared that the obeisance need not be given to vicars-general
as a right but that it can be given as a sign of reverence if the
provincial is absent. That has always been the custom and appears to
be an excellent one. It was also declared that the rules which are
not general, only bind rigorously in the chapter in which they are
instituted, and not in the following ones in which they are confirmed;
for the declaration that they are confirmed is only that they may be
observed, and that they may not be regarded as obsolete so soon. The
venerable and ancient provincial, Fray Domingo Gonçalez, commissary
of the Holy Office, was present at the junta, and he left that second
station, which is one of great anxiety, with soul greatly refreshed
for the prosecution of his duty. But although he did not leave his
office imperfect he did not finish it; for the Lord, having been
satisfied with his pious desire, took the burden from his shoulders
in the month of November following the said junta, in order to let him
pass to the better life, regarding as good his seventy and more years
(of labors from his youth up). He died on the fifth of the said month,
leaving great sorrow, not only to the religious, who lost an excellent
father--one of the most loving that this province has had, and one
who has most illumined it--but also to outsiders, both religious and
laymen, by whom the father was greatly revered.
[He was born in Madrid, and took the habit in the convent at
Guadalajara, being afterward sent to study in the convents at Salamanca
and Valladolid. After serving in various posts in Spain he went to the
Philippines in 1602, where he almost immediately attained renown. Being
sent to Nueva Segovia to learn the native language, he applied himself
so well that he became most fluent in it, and used it with the natives
for five years. Finally returning to Manila, he became an active and
efficient worker there. He was the first regent of the College of Santo
Tomas, and lecturer therein, also acting as rector various times. He
became provincial for the first time in 1633, and during his term
was most careful in the visitation, going even to the island Hermosa.]
[The following chapter continues the same matter. The great fervor
and devotion of the father gave him the commissaryship of the Holy
Office. During his second provincialate he was also assiduous in the
visitation, and died shortly after the intermediary junta of 1647
at the age of seventy-three. He left many writings in scholastic and
moral theology, which were widely used after his death.]
CHAPTER XXXIV
Of the election of provincial; the mission that arrived from
España; and the despatches that it brought.
After the death of the father commissary, Fray Domingo Gonçalez,
the province was left in tears and orphaned, because of the lack of
columns of that kind in the spiritual edifice; although it is true
that such loss will not be the cause of its ruin, for God is the only
foundation. But necessarily such losses leave the province sorrowful
and wounded; and one who can fully supply the vacancy left by a father
who looked after his causes with so great love, and whom all obeyed
with so great satisfaction, is not found so easily. Notwithstanding,
the foresight of our Elias was able to provide a successor already
experienced, a disciple of his own spirit, who succeeded him the first
time; [29] and he now charged the fathers before his death to make that
man provincial, although he was very aged, being sixty-six years old,
albeit a person of good health. Accordingly, he was elected provincial
on the second of May, 648, in the convent of Santo Domingo without
any opposition. The choice was loudly applauded, both by the province
and by the city, for the new prelate was well liked by all, because of
his great authority, his impartiality with affability, his zeal with
discretion, and his prudence attested by proofs. Although it is true
that years usually imprint their changes on men, yet ability makes
them superior to the laws of time; and since they are, in addition, on
a road that they have traversed, they enter it immediately with many
advantages, and act definitely from the beginning--thus avoiding the
suspension of government with which necessarily those who do not know
the path must begin. In order to govern the definitors, and to dispose
of the offices, it is very important to have an acquaintance with the
persons and to have visited the provinces and villages, in order to
be free from arbitrary notions, and to enter upon the functions of
his office from the first with a master's experience. The prior of
Santo Domingo was vicar-general, and presided at the election. When
he finished his term of office, that same year, the fathers of the
convent chose as their prelate the father commissary, Fray Juan de
los Angeles. He, by great importunity and the influence which God
gave him in the minds of devout persons, freed the convent, which
was then deeply in debt; and rebuilt the church which had been in
ruins since the earthquake. He left that church very strongly built
of stone, and greatly beautified by its corridors and galleries,
and its many windows--which make it very sightly, and give it much
light, extent, and beauty in the choir. It still remains today one of
the best churches in the city. As the said father is still living,
it will suffice to tell in due time all that he has done in this
province, which has been much. It is certain that the province owes
him a great debt for the honor he has conferred on it, and his works,
although his love for it does not permit him to be idle.
In July of that same year a patache came to these islands, quite beyond
the scanty hope that we had. But the providence of God--which, as we
have said so many times, measures the stability and preservation of
this field of Christendom with a distinct rule, and not with ordinary
ones--placed in the heart of the viceroy of Nueva España (since it
had been two years since any ship had gone hence) to make the said
patache go down to Acapulco from Realejo. [30] There he put aboard of
it the situado and necessary supplies, and entrusted the vessel to
General Christoval Romero, a perfectly satisfactory person, who had
had experience in these lands, who was then detained at Mexico. It was
our Lord's pleasure to grant him good winds, so that he reached these
islands, although with the anxiety that one can understand; for he
feared that already the Spanish name had been blotted out of them. The
reason why no ship had sailed was that which we have said regarding
the Dutch enemy; and for two years we had done no little in defending
ourselves from their stubborn hostility. The said commander made port
at the harbor of Lampon, either because it was suitable, as he feared
the enemy, or because he could do no more. He learned there that the
Dutch were still committing piracies along those coasts and endeavoring
to recoup themselves for some of their past losses. Everything was
a miracle, and no less than had happened many days in those ports;
and the day when the said patache entered, God covered it with the
shade of a cloud so dense that it was sufficient to hide it from
the enemy. As soon as they anchored, they put ashore the money and
supplies, and sent it all as quickly as possible to Manila. They had
need of all their diligence, for, the cloud having been taken away,
the Dutch hastened to search the anchoring-places. Finding that the
said patache had escaped them, and that it had already cast anchor
in a safe port, they launched their small boats well manned with
crews and arms and some versos. Our commander having seen that as
he had no men to receive them, and his ship was of poor sailing
qualities--as it was the only means left to him in his necessity,
after seeing by the mercy of God his men and the money safe, set the
patache afire at its very moorings, and then with the few sailors who
had remained with him retired to the mountains whence he made his way
to Manila. The enemy, who saw the ship converted into ashes, seized,
as a small revenge, only some small pieces [of ordnance] that the
fire left, for nothing else remained. It was the last admonition that
God's powerful hand was immediately defending these islands. With
that the Dutch left the islands, and have not had the slightest
inclination to return to them. The reception given in Manila to the
said commander (and truly, on account of the circumstances of that
time, this had been the most welcome succor which these islands had
received since their discovery) was to incarcerate him in the fort of
Santiago. Keeping him in very close imprisonment, a suit was commenced
against him for lack of courage, because he had burned the patache
before it was necessary. The trial proceeded in such fashion that the
judge-commissary, who was a lawyer of the royal Audiencia, sentenced
him to decapitation (although in the universal belief he deserved
a monument), without his allegations that he had burned the patache
because he had no men with whom at least to show front, and that those
whom he had were worn-out and undisciplined, not being of any avail;
nor did they heed his statement that the king lost but little in an
old boat without arms or equipment, and that he considered that it
would be rash to have shown any opposition to the enemy. The sentence
appeared too severe to the royal Audiencia, but not ill-founded, as
reputation had been lost, and that is the most delicate gift and the
most priceless. Thus can one see in these matters the fear in which
we live here. The matter was taken by the advocate to the Audiencia in
degree of appeal. The common opinion was that the people were grieved
that so great a service should be paid with such harshness, and that,
to attend to reasons of state, one should break with the holy laws of
gratitude. The whole matter was examined in that most just assembly,
and it was decided to moderate the above sentence and measures so
that justice might not complain. In that way did God favor the said
commander, and he obtained his liberty, and has since held honorable
charges in the service of his Majesty. Today when this is written
(the year 676), he is castellan of the presidio and forts of Cavente
[sc., Cavite], which is one of the best ports in these islands. We
all had part in the consolations and advantages of that fortunate
patache; but this holy province had more than all, for a large mission
came for it. That vessel brought thirty religious, [31] who were in
charge of father Fray Juan Bautista de Morales, who, as we have said,
and as we shall tell more at length when we write his life, went to
Europa by way of East India in 1640. Now he returned with this fine
company of soldiers, selected by the hand of God for these missions
of His. He came also with many benedictions and favorable despatches
from Roma and España. He brought to the convent of Manila the jubilee
[32] of the forty hours for fifteen years; it was assigned from
the fifteenth of September, and care is taken to ask in time for its
continuation by the apostolic see. He brought one also for San Juan de
Letran and another for San Juan del Monte. He also brought an apostolic
bull, from his Holiness Innocent Tenth of blessed memory, for the
erection of a university in the college of Santo Tomas of Manila, and
letters from the king our sovereign (of which we shall treat later);
and the resolutions which were taken in the holy city of Roma in regard
to the administration of the fields of Christendom in China (which
we shall also tell). He also brought many other despatches and rules
which concern the order, which will be mentioned when this history
demands them. The religious who came in that mission are as follows:
[33] The vicar-general, Fray Bautista de Morales; father Fray Felipe
Pardo, son of [the convent of] San Pablo in Valladolid, and master of
the students in the same house; father Fray Pedro Benitez, son of the
[convent of] Santo Domingo in Xerez, fellow of Santo Thomas in Sevilla,
and teacher of writing there; father Fray Salvador Mexia, son of [the
convent of] San Pablo in Sevilla, and fellow of Santo Thomas in the
same city; father Fray Benito Perez, son of [the convent of] San Pablo
in Sevilla,and formerly lecturer in the humanities at Santo Thomas;
father Fray Juan Camacho, son of the convent and college of Nuestra
Señora del Rosario in Almagro; father Fray Juan de Paz, son of [the
convent of] San Pablo in Cordova, deacon, fellow of Santo Thomas in
Sevilla, and teacher of arts in the same college; father Fray Domingo
de Navarrete, son of the convent in Peñafiel, fellow of San Gregorio in
Valladolid, where he lectured on arts; father Fray Pedro Camacho, son
of [the convent of] San Pablo in Sevilla; father Fray Victorio Riccio,
son of [the convent of] Santo Domingo in Fiesculi [sc., Fiesole] and
lecturer; father Fray Timotheo de San Antonio, son of [the convent
of] San Marcos in Florencia; father Fray Justiniano de San Jacinto,
a Pole, who went from the province of España; father Fray Bernardo
Cejudo, assistant lecturer, son of the convent and college of Nuestra
Señora del Rosario in Almagro; father Fray Domingo Coronado, son of
[the convent of] San Estevan in Salamanca; father Fray Luis Gutierrez,
son of [the convent in] Almagro; father Fray Manuel Rodriguez, son
of [the convent of] San Estevan in Salamanca; father Fray Thomas de
Santa Ana, of Andalucia; father Fray Thomas de Castroverde, son of
[the convent in] Almagro; father Fray Christoval Poblete, son of
[the convent in] Almagro; father Fray Diego de Quintana, son of [the
convent of] Portaceli in Sevilla; father Fray Francisco Varo, son of
[the convent of] San Pablo in Sevilla; father Fray Juan Zambrano,
son of [the convent of] San Pablo in Sevilla; father Fray Francisco
Castellanos, son of [the convent in] Almagro; father Fray Christoval
Tamayo, son of [the convent in] Ossuna; father Fray Diego de Ordaz, son
of the convent in Oaxaca; father Fray Juan de Fontidueña, son of the
convent of San Jacinto in Mexico, a house belonging to this province;
father Fray Diego Sanchez, son of the same house as the last; Fray
Antonio de la Cruz, of Andalucia, a lay-brother; Fray Alonso Benitez,
a lay-brother, son of [the convent of] San Jacinto in Mexico; Fray
Luis de Estrada, a lay-brother, son of the same convent.
That fine mission was received with the charity and pleasure that can
be understood, especially as there was a great need of religious--who,
when there are but few of them, experience great hardship and sorrow;
and, after having suffered these when their number was few, they now
attached no importance to them. But God helped them in their greatest
need, and the father provincial who began to rule fortunately had
a very encouraging beginning in his office, and promised himself
that he would accomplish not only the half of his work, but all
with the aid of God, and with that of sons and associates who were
so courageous. He went about distributing them among the various
languages and places of labor, and immediately commenced his visits,
which is (and rightly) the matter of greatest care. It will not be
well to pass by in silence both the excellent reputation enjoyed by
our sacred order of this holy province, and the aid that it receives
by the help of the divine grace in preserving itself in humility,
and free from worldly considerations and dignities, which do not fail
to make some stir in the silence of the cloister. It is a fact that in
the most general chapter held in Roma in the year 1644, in the warrant
that concerns this province (number 12) favor was granted to it by
which those who should have lectured in arts and theology for twelve
years in the college of Santo Thomas of Manila should have a vote and
place after the fathers who should have been provincials, inferior to
them and among themselves respectively. Also (in the same chapter),
preachers-general are instituted with a vote and concessions, if they
have been ministers to the Chinese for twelve years in the hospital of
San Gabriel. The province received those favors and indults with all
the due expressions of humility and thankfulness. But it petitioned
from them in consideration of the fact that it had been founded
without those special rules; and in that manner it was going joyfully
on its way to its object--namely, the employment of all its cares in
the welfare of souls, in the learning of which (for the will has its
schools also) all the other faculties live here subordinated. On that
account, in each chapter or junta all the ministries are changed,
and with the same facility the other offices, without consideration
or pretext of reward, or any dispute arising. And although those
appointed to the said occupations serve God and the order well, yet
since the province thought that that might possibly distract them,
or make them consider with less resignation, the changes which are
continually made, therefore the province petitioned our reverend
father-general and the ensuing general chapter to be pleased to
revoke the said concession. The arguments having been examined, this
petition was allowed in the general chapter at Roma in the year fifty;
and the said concession was revoked with great praise and edification,
which is made evident therein; for the chapter praised the zeal of this
province, which thus cares for conserving itself in a holy simplicity
and readiness, so that the care of its authorized employments may not
confuse its principal end--namely, that all of them engage equally
in the work until death, so that when death comes they may await all
the reward together, when they will not be defrauded of a high place
and will be paid in better money.
[One of the despatches received by the province was of deep
import. This consisted of the decisions rendered by the Congregation
de Propaganda Fide in Rome, on certain questions asked by Juan
Bautista de Morales in regard to Chinese missions and mission work,
the method of administering the sacraments there, and the preaching of
the faith. These questions and answers (translated into Spanish) follow
in chapter xxxv, and are followed by a decree of approbation passed by
the Propaganda on September 12, 1645. The "resolutions," as they are
termed, are for the sake of securing uniformity in the administration
of the sacraments and the preaching of the faith in China, "among
all and any missionaries of whatever order, religious body, or rule
of life, and also among those of the Society of Jesus." These were
aimed especially at the Jesuits. Chapter xxxvi gives an account of the
apostolic and royal erection of the college of Santo Tomás of Manila
into a university. This event will be noted fully hereafter. Chapters
xxxvii-xlii relate the life of father Fray Francisco de Capillas, who
suffered martyrdom in China in 1648. Continuing, chapters xliii-xlix
treat also of Chinese affairs.]
CHAPTER L
Of the events of this time within and without the province,
and the deaths of some religious of renown.
[The chapter opens with a notice of the so-called "holy year"
or jubilee of 1650, proclaimed at Rome. That same year the general
chapter of the Dominican order was held at Rome, and resulted in the
election of Fray Juan Bautista de Marinis as general of the order.]
That same year this province celebrated a junta and intermediary
chapter of the second provincialate of the father commissary Fray
Carlos Clemente Gant, in the convent of Santo Domingo at Lalo, in Nueva
Segovia or Cagayan, as was ordered by number one in the general chapter
of 1647, at Valencia, for this province. This was to the effect that
the chapter-sessions should be held alternately between the convent
of Santo Domingo of Manila and the aforesaid convent of Lalo, for
reasons alleged by the ministers of that bishopric. They had to sail,
every two years, one hundred and more leguas exposed to very great
dangers and violent seas [in order to attend the chapter], and thus
left their missions discommoded; and they needed a great sum of money
to procure large boats, to pay the rowers and sailors, and for the
other things that they considered. Notwithstanding that, experience,
the mistress of prudence, afterward disclosed great inconveniences,
and that those were only the opinions of a few religious and that they
themselves experienced the greatest dangers that follow. For although
it is a fact that the voyage is dangerous, yet if it be made at the
proper season and the return be made by the first of May, without
making any way-stations, the sea is quiet. By God's mercy, prosperous
voyages have always been made; and the fathers provincial make them
two or three times during their four years. It is also advantageous
for the religious themselves [to make that voyage to Manila], for
then they can get what their houses and churches and the Indians need;
and they can arrange it personally, and satisfactorily to themselves,
and they act as agents for those who remain there. The chief advantage
is that the chapter-sessions have the authority that they require in
the capital of Manila, where all the orders and their congregations
hold them with more definiteness and less trouble in general. Although
some individuals do suffer somewhat, yet with that they acquire merit;
and absences are easily filled in their ministries, for vicars-general
remain who attend to that. For the above and other reasons, a petition
was made in that general chapter of Roma in that year 1650, where
the reasons were stated, and the said order was revoked (titulo
pro provincia Filippina, number 4); and it was confirmed in the
general chapter held in the said holy city (number 1). Consequently,
from that time thenceforth that difficulty has been removed, and
all the fathers come [to Manila] very willingly. Some letters were
received in that junta from the most illustrious Fray Domingo [sic]
de Marinis, then vicar-general of all the order; and others from our
most reverend father, Fray Tomàs Turco: they annul a decree of the
most reverend Fray Nicolàs Rodulfo given in the year of 40, ordering
that the vicariates last four years. Being informed of the reasons
which were alleged, it was recognized that such measure was not
advisable (we have already touched upon this matter above, and there
will always be something to say about it). This is a holy government
for all, which, well considered, redounds to the greater utility of
the houses and villages, where he who is a perfect religious is not
troubled at changes--for he is quite unconcerned whether he serves
God in this or in that ministry; and wherever he is there is work to
do, and a place where he may well employ his courage. As for him who
regrets to leave a house it is better for him to leave it after he has
served his two years. He should endeavor to fulfil his obligation and
to gain a reputation as one who does not mind such things, without
embarrassing himself with thoughts of changing from one vineyard to
another, which generally obscures talent. Our profession holds us
captive to obedience, but leaves us free in regard to all temporal
considerations. The minister has great self-love, more than the
Indians, and thinks that he will not be disturbed after two years,
however much the wretched beings say to him and flatter him.... The
said revocation was confirmed by the said chapter in that holy year
[of 1650] (number 2 of the ordinances concerning this province). Item:
Vote was given to the rector of Santo Tomàs in provincial chapters and
juntas; and likewise other letters-patent so that any vicariate that
should be vacant should give a vote in the junta. Between the chapter
and the said junta, the provincial shall appoint another vicar after
consulting some of the fathers. But if it shall become vacant between
the intermediary chapter and the election, a consulting junta shall
be held, in the province of Manila, of the fathers-counselors and the
rector, in order to institute the said vicariate, which can have vote
in the ensuing election; but if the vicariate be instituted in any
other way, it shall not have a vote. Thus they were presented in the
said junta and were received. The ordinances of the above-mentioned
chapter of Valencia of 1647 were also accepted. In regard to the orders
contained in them touching the provinces of Indias in general--in
ordinance 6, that neither the provincials nor the chapters can give
permission to the religious to return to their provinces of España,
petition was made to our most reverend general, in behalf of this
province, to exempt it from that observance for reasons that were
advanced. In consideration of those reasons, his Reverence and the
general chapter of Roma conceded us that favor in the said year of
the jubilee, in the section treating of this province (number 3),
granting permission to the father provincial who should be in office
at that time that, the reasons of the religious who wished to return
having been examined, he might assemble the council of Manila and
represent the matter to it; and, in accordance with their vote,
the religious shall be or shall not be sent, without its being
necessary to have recourse to the reverend generals. Of a truth,
it was a most just arrangement, not only because we are twice as far
[from Roma] as are the other provinces of Indias, but in accordance
with the special rule and ordinance of this province. Although there
is always a great need of religious in it, yet he who is rendered
disconsolate is superfluous, and willingly becomes a violent soldier
who gives and receives signal injury--although God does not wish that
they complain of what is given to them. The illness of the man is
learned in this consultation, and the remedy is immediately applied
without exigency or delay, which is not slavery. Those who return
to España and do not keep this holy province much in mind are very
few, when they are undeceived, and find that that bad humor was in
themselves, was not the fault of the land, and that they must live
with unrest in this world; for the center of our desire is heaven,
for which we are born. In no place can we live with greater freedom
and, consequently, with less fear and more quiet unless we go hunting
for encumbrances to put in it. Unusquisque in suo sensu abundet. [34]
[The deceased religious mentioned in that junta are as follows:
The lay-brother Fray Juan de San Jacinto, who died in 1648, was a
son of the convent of Valencia, and on account of his good work was
sent to Japan. After his return to Manila he was sent to Spain (1630)
by way of East India, and returned by way of Nueva España. Christoval
de Leon, of the royal convent of Granada, died at the age of seventy
in the province of Pangasinán, that same year. He had filled some
important offices in the order, among them being definitor (1633),
and prior of the Manila convent, returning thence to his labors in
Pangasinán. Geronimo de Sotomayor Orato, a native of Mexico and son
of that convent, and Tomàs Ramos, son of the convent of San Vicente
in Plasencia, who had been captured by the Dutch, died at sea while
being sent back to Manila. Pedro Benitez died in 1650; he had been
assigned to the Nueva Segovia missions, where he was studying the
language at the time of his death.]
[Chapter li continues the mention of certain deceased
religious. Francisco de la Trinidad died as bishop of Santa Marta,
in the Indias, in 1663. In 1651 he had been sent as procurator from
the Philippines to Spain and Rome, being at that time prior of the
Manila convent; and he served as definitor for his province at Rome
in 1656. He was a native of Vizcaya, and had taken the habit in the
Philippines. Martin Real de la Cruz died in the bishopric of Cagayan
in 1651. He was a son of the convent of Carboneras in the province
of España, and became a fellow in the college at Valladolid. After
arriving at the Philippines he was sent to the bishopric of Nueva
Segovia, where he learned the language perfectly; and he wrote many
sermons and discourses, which were preserved in manuscript and copied
for the use of the order. He became rector of the college of Santo
Tomás at Manila, and at the same time first rector and chancellor of
the university erected in that college in 1648. On the completion of
that office he returned to his missions in Cagayan, and died in the
remote missions of the Babuyanes Islands. In the same bishopric died
also during that period Lucas Garcia, at the age of seventy-six. He had
a perfect command of the language, and was a sympathetic and arduous
missionary worker. He acted more than once as a vicar-provincial,
and went to the island of Hermosa, where he labored among the natives
and Spanish soldiers. After serving as rector of the college of
Santo Tomás he returned to his missions in Cagayan, where death met
him. The lay-brother Francisco de San Agustin died in the village
of Lalo, in the same province, a helpful and humble worker. In the
convent of San Jacinto, outside the walls of the City of Mexico,
died in the year 1651 Sebastian de Oquendo, a native of Oviedo in
Castilla. He had been minister to the Chinese of the Parián, and had
lectured in the arts and theology in the college of Santo Tomás. The
Manila convent of the order was served by him in the office of prior;
and he also preached in that city with great success, leaving many
writings in manuscript on scholastic theology, which were used long
afterward. At death he was buried in the convent of San Jacinto, where
he was serving as prior. His body was found uncorrupted, in 1658,
by some Dominican missionaries en route to the Philippines.]
The most novel event in the year 1651 in the city of Manila was the
imprisonment, by order of Governor Don Diego Faxardo, of the person
of the master-of-camp, Manuel Estacio Benegas, who then filled that
office at Manila. That happened on September 16 of that year, and his
property was confiscated at the same time. He was a native of Granada,
and came to these islands as captain of infantry in the service
of the king. Because of his blood, which was said to be noble, and
his excellent conduct, he was well married here, and had many sons
and daughters who have always managed to preserve themselves with
splendor and to keep up their reputation with [official] employments
and equal marriages. His arrest was a very great innovation, for from
the time when the said governor assumed his office he had honored
the master-of-camp, arriving [at the islands] thus, with notable
standing, the governor, seeing him capable and experienced in all
matters, almost made him his Hercules, and placed in his hands the
keys to everything. He made the master-of-camp the only and necessary
go-between in all his arrangements and secrets. That was followed, as
its inseparable corollary, by what is called a change of fortune; for
he thought that he had mounted so high while the impetus of his wheel
remained very low. Although the master-of-camp made many friends, he
raised up against himself a greater number of enemies--either querulous
or discontented at seeing that a superior whom God made a sun because
of his office, so that he might be a universal and [un]mistakable
cause, had been appropriated and set apart for himself. That alone
was enough to affront and offend the most retired inferior. And
although Hercules cannot prevail over two, much less over so many,
his enemies made such attempts to secure his downfall and studied
over the matter so much that they laid a scheme to embroil him with
the governor, who had purposely shut himself up and extinguished all
the lights--one of warning, while behind it entered the rest of the
troop. He was immediately thrust into a very close and dark prison,
and all his property was sequestered; and gratitude and confidence,
taking the part of the many who were aggrieved, became the plaintiffs
who made the most criminal charge. Therefore, since the said governor
was a just man, and without any doubt upright and even inflexible,
he was not satisfied with aggravating the imprisonment, but had
torture applied to the prisoner--which was very severe, and more so
in a man as corpulent and as delicate as he was. The cause, charges,
and acquittals proceeded, but before the sentence was reached
the master-of-camp died in prison, giving tokens of being a true
Christian, and with a great submission to the will of God, who had
without doubt disposed him for that road for salvation; for he was a
very intelligent man, and his capacity availed him there greatly. And
what do we know might have happened to him had he died in a condition
of prosperity? Incomprehensible are the ways of divine Mercy.
[Chapter lii, the last chapter of the first book, treats of Chinese
affairs.]
Book second of the second part of the first century and history
of the province of Santo Rosario of the Order of Preachers,
in Filipinas, Japon, and China.
CHAPTER FIRST
Chapter, and election of provincial; and events in those times
On April 20 of the year 1652, the members of the chapter were
assembled in the convent of Santo Domingo in Manila, and elected
as provincial the reverend father Fray Pedro de Ledo, then
prior of that said convent and vicar-provincial of Tagalos. He
was a person of all good qualities, a native of Mexico, and of
noble parentage in that city. He took the habit and professed
in this convent of Santo Domingo in Manila. In his studies he
gave so good an account of himself that he lectured in arts and
theology, and became regent in our college of Santo Tomas. He
always had the name of an excellent student and learned man. On
that account, and because of his great prudence, known to us by
experience, the religious elected him to the post of provincial,
which he filled very successfully and with great credit. Among
the special events of that chapter was the announcement of the
new university of Santo Tomas and its apostolic erection by a
bull which his Holiness Innocent Tenth, of blessed memory, was
pleased to promulgate at the instance of the king our sovereign,
Felipe Fourth the Great. His Majesty, as sole patron, was pleased
to put his hand to that--an honor very worthy of publication by
the chapter; and, although it was current in all the province,
that solemnity was still to be performed. The house of San Miguel
of Ituy, in the province of Nueva Segovia, was also accepted. That
is a great stretch consisting of heathen settlements for the
greater part, although there are some Christians among them,
some of whom are those who flee from other villages. It lies on
the eastern border of the province of Cagayan, and extends from
some high mountain chains to the coast; and, as it is so rough
a land, it has not yet been possible to conquer it, although
many attempts have been made, the religious going sometimes
with and sometimes without soldiers. Missionaries have also been
appointed on various occasions; but although they have baptized
many persons, they have not been able to convert them all. As
vicar of the said house, the chapter then appointed father
Fray Teodoro de la Madre de Dios, and gave him some priests as
companions. They went thither with a presidio of Spanish soldiers
at the command of the governor, who so ordained it. Many of the
soldiers and two of the religious--father Fray Bernardo Cejudo
and father Fray Manuel Rincon--died because of the poor climate
or poor food. They all remained there, that time, for two years,
and baptized many people there; and those natives long continued
to embrace the law of God. But either because of the sickness,
which had developed into a plague; or because those Indians
were at war continually with other people of the interior, more
powerful, who greatly persecuted them, and the faith of Christ:
for all those causes, and because they could not cope with so many
dangers and troubles so long as the natives were not quiet, the
presidio that was still left retired to Cagayan, and the fathers
returned, as they had lost hope of obtaining more fruit. However,
our religious are accustomed to return there every little while,
where some are baptized, and those who have made their decision
do not fail to come; and the province does not lose sight of those
posts, for the time when the Lord shall be pleased to summon them,
and when they shall respond with resolution. They are numerous;
and, since they live so far inland in this same island, it is well
seen that it is very pitiable to behold them so buried in their
darkness--or not to see them, for they flee from the light. It is
not easy to form a judgment on what passes in this very island;
for, since it extends for almost two hundred leguas, and all of
the seacoast in all parts is subdued, all the fastnesses of the
mountains are inhabited by numerous peoples of various nations
and languages, morally impossible to subdue, although great
efforts are being and have been made. The reason therefor is,
that since it rains so much in these lands, in addition to the
so powerful heat of the sun, and there is so little stone, such
thickets and undergrowth spring up that one can penetrate them
with difficulty, and [it is even difficult] for the very animals
of the forest. Consequently, nature has defended those people
with a thousand walls. Then too they are children of idleness,
and live on roots, the fruits of trees, and the flesh of game. They
have no other granaries than those of their own bellies, nor more
clothing than that which they get from their mothers. At the most,
they wear a bajaque or breechcloth made from the bark of a tree,
and which conceals but ill the token of their sex. They have no
villages, but live in rude collections of huts or in camps, and
in certain shacks which rise a vara above the earth, where they
take refuge when it rains. When they feel the cold too keenly,
they light fires and sleep in the ashes. Their life is as follows:
When they rise in the morning, the robust ones go hunting the deer
with arrows or dogs. If they kill one, they take it to their camp;
and there they all eat it, half raw, half roasted, without salt or
bread. If they do not have meat, they find roots and fruit, and so
do they satisfy their hunger without further exercise of reason. And,
since they are totally without reason, they have no form of religion
or worship, except certain superstitions concerning the flight and
songs of birds. Such is their wretched existence; and therefore
do they grow up with the understanding of brutes, without care or
foresight. Some descend the mountain to trade with our Christian
Indians. The latter approach them, and carry iron for their arrows,
and rice and other things which they know well--especially tobacco,
but which they are not accustomed to sow. Neither do they accustom
themselves to any other kind of work. This island so abounds with
these people that they are encountered at six leguas from Manila. By
means of such communication they hear our Christians, who talk to
them of our holy faith, and they approve it. But when they hear that
the Christians pay tribute and bandalas, and that here are personal
services (which it is necessary to have, for a civilized and domestic
life) they return to their liberty. Some are reduced, but it is
generally a fact that this becomes continually more difficult so
long as the Lord who died for them does not drive from their side
that enemy who makes them daily more obstinate and hard.
Late in July of the year 1653, the ship from Nueva España anchored
in the port of Cavite, more fortunate than most of the vessels that
have been seen since the discovery of these islands. It brought four
personages--no less than the archbishop, the governor, the bishop
of Cagayan, and an auditor. It had been some years since a ship had
entered Cavite, for they all had to put back to other ports because
of the bad weather. And although, wherever they finally enter,
they discharge their cargo and assure the safety of the money, yet
doubtless it is always a considerable loss that the ship does not
come direct to Cavite, and, being laden with expenses and averías,
at least one-third of its good fortune is dissipated. It had been
twelve and more years since these islands had had an archbishop;
for one who came to them consecrated during that time, namely, his
Excellency Don Fernando Montero de Espinosa, was obliged to come
overland, as the ship anchored in the port of Lampon; and, when he
arrived at the lake of Bay six leguas from this city--whither some
persons from the cabildo had gone beforehand to receive him--he was
suddenly overtaken by a severe illness, from which he soon died without
the Church, his spouse, having enjoyed anything except letters and
good news. And, lastly, came the evil of its widowhood before he had
taken possession of it or seen it. For that reason all through that
period there was considerable trouble, wherever trouble exists. But
there is more here, where before a successor is obtained another six
or eight years elapse. Now indeed did the lack become doubly felt,
for not even one of the three suffragan bishops of this metropolitan
was left; for if there are any bishops it is a great consolation. For
then, although it is after the trouble of making voyages, students,
religious, and secular priests are ordained, and there is recourse for
all that episcopal dignity demands, and it is the shadow of a great
relief for all Christians, although the bishops are distant. It was
God's will to allow his Excellency Doctor Don Miguel de Poblete--a
native of Mexico, in whose cathedral and in that of La Puebla de los
Angeles he had held the greatest dignities--to arrive at that time. He
was received here with great demonstrations of joy. The governor was
Don Sabiniano Manrique de Lara, knight of the Order of Calatrava, a
native of Malaga. He filled his post excellently, and was generally
well liked by all; for he was very affable, pious, and not at all
harsh like the former governor. He had his troubles, of which we shall
speak; and having governed for more than ten years his residencia was
satisfactorily finished, and he had the good fortune to return to his
country. The bishop of Cagayan was his Excellency, Master Don Fray
Rodrigo de Cardenas, of our holy order and from the province of Perù,
of whom we shall speak in the proper place. The auditor who came in
that ship was Don Salvador de Espinosa, a learned and zealous man;
and so much so that he began to work at matters of government before
the proper time. For he immediately, seeing that there were but few
Spaniards in the country, thought that he had learned all about it in
a short time; and went about passing sentences and issuing manifestos,
more a result of his erudition than from any necessity for it. His
last offspring bore the character of admonition and was printed. All
estates were grievously wounded by it--a serious matter when there
is no one to take up the defense. His zeal might have been useful,
but assuredly no service to God or the king followed; for his Majesty
does not desire his vassals to be maltreated, but will consider it
a great service if his ministers employ their great erudition in
maintaining justice, observing it in all the villages, and honoring
all, especially the ecclesiastical religious, and not in saying pretty
things (with which they load one down when they consider that it will
make their own dignity more estimable)--especially with these printed
papers, which, since they are printed, give us more permission to
make public complaint. Like that of another paper which was printed
in the year 1671--which finally brought its author to the earth,
even before knowing the names, it left persons both ecclesiastical
and religious badly besmirched. In order to vaunt his erudition, he
despoiled the living altars of their best ornament, namely, honor;
and he did not hesitate to dedicate and send it to the feet of the
greatest Majesty. But he will have had his answer already. The other
admonitory pamphlet, when it was issued, seemed so foul to its very
author that he himself went about collecting and burning it. Supposing
the first an arbitrary statement, the second was Catholic and made
by a person erudite and desirous of salvation. He lived for a while,
for a mortal accident happened, and he paid his debt and had himself
buried in the convent of Santo Domingo. To the great luck of so
fortunate a ship, which brought so grave persons and those of the
greatest distinction for these lands, was added the relief of money,
which was larger than usual, as well as that of individual persons....
[This chapter records the death (in 1653) in the Manila convent
of father Fray Juan del Villar, a native of Luzena, and son of the
convent of San Pablo el Real in Cordova. He went to the Philippines
in 1635, and applied himself to the study of Chinese and taught in
the college of Santo Tomás.]
Among other ordinances passed by that chapter, as they were necessary,
was one that declared that no one could be employed in the office
of lecturer in our college of Santo Thomas unless he first learned
some one language native to that country--not because there is any
logic in it, which must precede the sciences, but, since the first
foundation of this province is that of the preaching and missions,
all must know a language. He who does not know one, even if he be
a very learned theologian, does not render all the service that
he can; and he does not have the good fortune to be sent by his
prelates or to have a change of climate, which is perhaps important
to his health. On arriving from España it is the custom for all to
be divided, according to the arrangements made by the prelate, in
the study of the various languages. With their pious desire and the
master that is given them, he who can not learn enough in one year
in order to make himself understood as a preacher and confessor in a
language must be very dull. With such sound beginnings they are not
embarrassed afterward in other occupations, since, when a place in the
ministry becomes suitable, the greatest difficulty is found to have
been conquered. Of greatest use on the sea is he who knows the duties
of sailor and artilleryman; and as time goes on it becomes a matter
of disconsolation for a religious to find himself without a language,
and at an age when it is impossible to learn it, while it is a matter
that might have been overcome in a brief time at the beginning.
[Chapters ii-iv treat of Chinese affairs and missions.]
CHAPTER V
Of the intermediary junta, and of a new mission sent to the
kingdom of China
In the junta held in the convent of Santo Domingo in Manila in the
year fifty-four, there was no new ordinance to pass; for all matters
were well ordered, and this holy province always refrains from making
new laws, which (like the impositions of new tributes) the obedience
of the subjects always considers with more annoyance than respect. For
since they are the life of the monarchy, when there is any need, and
its health, so also are they generally feared when they can be avoided;
and when new ones are imposed, the old ones become distasteful. The
provincial (who was then father Fray Pedro de Ledo, a man of great
devotion and zeal), seeing that no ministers had left these islands
for Japon since the year thirty-seven, as the gates had been shut to
them and even walled up for our sins and those of that wretched land,
tried to get together a mission for it; and, in order that he might
not have cause to envy the explorers, he determined to go himself
as prelate. But he always urged secrecy in the plan as the essential
part, and only revealed it to those interested--namely, father Fray
Raymundo del Valle, father Fray Pedro de Ansa (an oldtime minister
of Cagayan), and father Fray Antonio de Barrios. He also shared the
secret with the person who was to remain as vicar-general during his
absence. With that intention, which was facilitated by his courage
and pious desire, he bought a champan under pretext that it was to
be used for the service of the province of Cagayan, and that he was
lading it with supplies and ship's-stores for the said province (as
was a fact). He spent a large sum in that, and even despoiled some
churches of their money. That was without any doubt a harsh measure;
for although the property of the convents is common here, and the
provincial can take from one to aid another, in accordance with the
ordinances of this province, yet that kind of goods and property
are generally bought with the alms of the natives of the villages,
given by them especially for their churches. Consequently an injury
was done, even though it be as was alleged on that occasion, namely,
that he thought that there was a superabundance of alms. Since all
the adornment of the tabernacle and of Solomon's temple falls short
for divine worship, and these natives do not remember or take much
note of leaving or not leaving their property in immemorial writings,
their memories are indelibly impressed by seeing that they have given
it by their sweat to the church, and they leave an honorable luster
on a lamp and some candlesticks which they gave, and which remain,
making a barangay honorable. The father-provincial, who was a prudent
and erudite man, must have considered it all; yet notwithstanding,
as he thought that the common right of a mission so important as Japon
was greater than are the alms and the said gifts, the matter could not
be regulated, and he used it all. The end was most lofty, the means
which he chose very fitting--as were the three religious, who were the
most suitable in the province; and the champan was staunch. All being
concluded, the essential wheel of those plans was lacking, namely,
the will of God without which one can never succeed. [The efforts
to attain the Japanese mission proved fruitless, but the provincial
succeeded in sending five missionaries to China. The remainder of
the chapter treats of Chinese affairs.]
[Chapter vi relates in part the work of the mission to China. Chapter
vii mentions certain missionaries who have died. The lay-brother
Raymundo de la Cruz died gloriously after earnest labor. Geronimo
de Zamora died in Cagayan province after a ministry among the
natives of thirty-eight years, besides serving as commissary of the
Holy Office. His native city was Zaragoza, and he professed in the
convent of that city. He was rector of the college of Santo Tomás,
definitor in the year 1652, vicar-provincial four times in Cagayan,
and ordinary in nearly all the houses of that province. Juan de las
Casas also died in the same part of the province. Bernardo Cejudo
died while engaged in the conversion of Ituy. He had reached the
Philippines in 1648, and his life was one of austerity and earnest
endeavor. Matias de Armas also died in 1655 in the province of
Cagayan. He was born in the island of Tenerife in the city of Laguna,
where he took the habit. In the Philippines he became a master of the
Cagayan and Tagálog tongues, acting as vicar in Cagayan, and as vicar
of Abucay in 1645. In the years 1638-39 he was in the island Hermosa,
where he studied that language while awaiting an opportunity to go
to China (which was unsuccessful). At his death in 1655 he was vicar
of Afulug. Alonso Navarro, president of the Chinese hospital of San
Gabriel, died that same year in the Manila convent. During his thirty
years in the Dominican province he ministered to the Filipinos (being
very fluent in the Tagálog language); served as definitor, vicar
of many houses, and vicar-provincial; and built the church in the
village of Binondoc. In Cagayan also died that year Pedro de Aniza,
an earnest missionary who had acted as vicar-provincial and ordinary
of many houses. He solemnized many baptisms among the hostile people
of Irraya and those in the mountains.]
In 1656 father Fray Jacinto Gali of the province of Aragon, son of the
convent at Girona in Cataluña, was elected provincial. By his excellent
qualities, and the proofs that he had shown of his great prudence and
devotion in the course of the twenty-four years that he had spent
in this holy province, he was worthy of the supreme dignity of its
government. He learned very perfectly the difficult language of the
Chinese, to whom he ministered often in the Parián and in Binondoc. He
also knew the Tagálog language thoroughly; and thus accomplished much
in both languages. The province, desirous of elevating to the highest
pinnacle the one who would advance their order with the activity and
integrity that such an office demands, elected him their head. His
election was well received both within and without the house, for all
were acquainted with him and knew that his merits had called for so
honorable an occupation many years before. He began to exercise it,
but God, satisfied with his holy desire, blocked his steps in a short
time; for at his first departure, when he went to visit Cagayan,
having arrived there a mortal illness attacked him in Lalo. There,
after he had received the sacraments, and had taken farewell of his
province with most tender and paternal speeches--not unaccompanied
by the sobs of all the religious, who had hastened at the report of
his illness--he gave his soul to the Lord in the eighth month of
his provincialate, on New Year's day of the year 1657. That [such
was his death] is understood by the tokens that his great virtue and
devotion left to us. That was a perfect New Year's day for his soul,
which will never grow old in his time. Before he went upon the said
visit, Governor Sabiniano Manrique de Lara and the royal Audiencia,
urged by their narrow-minded zeal as ministers of his Majesty, put a
new pressure upon us. Through the fiscal of the king it was intimated
to us and to all the orders that we were to make a presentation of the
lists of the chapters, as is done in the other provinces of the rest
of the Indias. This is a very delicate thing to treat in a history,
and it has cost many entreaties before God and His most holy mother
our patroness--not because of the inconveniences that are feared
from the royal piety of his Majesty, the king our sovereign, nor of
the impartiality and justice of his ministers, who will know how to
govern this matter with that fear of God and with prudence, as they
do other matters; but because we ourselves fear in these conversions
which are so tender, where perhaps the tying of the hands of the
mother will mean the loosening of those of the children, which will
render them restless, with greater difficulty in subduing them than
in other provinces less remote from relief and remedy. What happened
in that case was that we petitioned with due submission, and stated
our reasons (although all our reasons cannot be taken to so lofty and
grave courts); and as a consequence the royal Audiencia allowed us to
continue our present custom, which we maintain not only from our rules,
but from the foundation of this province, and sent the records to the
royal Council of the Indias, where the matter was examined. In that
year the province sent as definitor to the general chapter father Fray
Juan Lopez, son of [the convent of] San Estevan in Salamanca, lecturer
in theology, and regent of the college of Santo Thomàs of Manila. He
later became the most illustrious bishop of Zibu and ascended to the
archbishopric of the said city of Manila. We shall discuss him more
in detail in the year of his death, which occurred lately, to the
universal sorrow of these islands. Authority as procurator-general was
given to father Fray Francisco de la Trinidad in order that he might
accompany the former. He was already in Madrid, and afterward became
the most meritorious bishop of Santa Marta. The provincial having
died, the prior of the convent of Santo Domingo of Manila, where the
chapter of the coming election was to be held, namely, father Fray
Lucas Montanero, became vicar-general according to our rules. Having
called the conference or junta of the province, he set the time and
day for the following chapter, namely, April 21, 1657, and it was
held by arrangement of the said conference and its vicar-general.
[Chapter viii deals with the life and death (July, 1656), of Diego
Rodriguez in China, and Chinese affairs. Chinese matters are discussed
also in the three following chapters.]
CHAPTER XII
Great earthquake of San Bernardo's day; and the mission which
arrived at the province
In the year 1658, when the father commissary Fray Juan de los Angeles
was prior of the convent of Santo Domingo of Manila, another great
and formidable earthquake occurred on the twentieth of August. In
the opinion of all it was worse than that of the day of St. Andrew
which we have related, which occurred in the year 1645; except that
this one came alone in the quality of its greatness (for the shocks
that accompanied it were much less severe than in the former; it is a
natural thing to have these earthquakes come with a retinue, and they
are among the evils that can never come singly). The second reason
why this one was less was based on the fact that the city of Manila
was in a sad condition, and those lofty edifices of stone were on the
ground, which then robbed the city of much of its pride. Therefore,
although some people were killed and many met with accidents and
bodily injury, it was not so bloody. However it did not fail to
exercise its commission, and many edifices were violently overthrown
and great disorder was occasioned not only in Manila but in all these
islands.... Our convent of Santo Domingo was hardly used; and as the
religious had no cells, as those which were left were full of water,
they went along that street seeking corners where they could stay,
even at great inconvenience. When the mission (of which we shall speak
immediately) arrived, lodgings had to be arranged in the galleries
of the new church, where beds and curtains were distributed among
the various collateral naves. A better manner of lodging could not
be found for many days, because the rainy season (which was a great
drawback) had set in. The convent was very fortunate in having there
its superior, who repaired so great a disaster with all courage and
fortitude, and encouraged his subordinates by repairing their house
with great skill and energy, notwithstanding that it was under heavy
expenses. God performed miracles by his hand, and has continued
the same in the other posts which he has held. Truly he is one of
the most careful and indefatigable workers of this holy province,
and as he is yet living, this remark must suffice.
That year arrived an excellent mission which had been collected in
España by father Fray Francisco de la Trinidad, who had remained
there as bishop-elect of Santa Marta, and Father Matheo Bermudez, who
conducted it to Mexico, where he remained as vicar of San Jacinto. The
latter entrusted his office to father Fray Juan de Polanco, who
brought that mission safely to Filipinas to the great joy of all the
religious. The mission consisted of thirty-eight, [35] and their names,
occupations, and native places are as follows in order of age: father
Fray Joseph Duriach, son of the royal convent of Santa Catalina Martir
in Barcelona, former lecturer in the arts in Girona; father Fray Luis
Alvarez, son of [the convent of] San Pablo in Valladolid, former fellow
of San Gregorio, and lecturer in the arts in the said his convent of
San Pablo; father Fray Juan Polanco, son of [the convent of] San Pablo
in Valladolid, former fellow of San Gregorio, and former master of
students in Santa Maria la Real at Trianos, who came as vicar of that
mission from Mexico; father Fray Alonso de Leon, son of [the convent
of] San Pablo in Palencia; father Fray Domingo de San Pedro, son of
[the convent of] Santa Zita in Palermo, lecturer in arts in the said
his house; father Fray Pedro de Santo Domingo, son of [the convent of]
San Pedro Martir in Mantua, and lecturer in arts in the said his house;
father Fray Diego de San Roman, son of [the convent of] Santo Domingo
in Victoria, and lecturer in logic in Santa Maria la Real in Trianos;
father Fray Antonio Calderon, son of [the convent of] San Estevan in
Salamanca, and fellow of Santo Tomàs in Alcalà de Henares; father Fray
Francisco Sanchez, son of [the convent of] San Pedro Martir in Toledo,
and fellow of San Gregorio in Valladolid; father Fray Felipe Leonardo,
son of the Preachers in Valencia; father Fray Tomàs Butiel, son of
[the convent of] San Pablo in Hipra [i.e., Ypres] in lower Germania;
father Fray Salvador de Santo Tomàs, son of [the convent of] Santo
Domingo in Guzman de San Lucar; father Fray Domingo de Villamide, son
of [the convent of] Santo Domingo at Santiago in Galicia; father Fray
Martin de Trigueros, son of [the convent of] Santo Domingo in Ocaña;
father Fray Pedro del Barco, son of [the convent of] La Madre de Dios
in Alcalà de Henares; father Fray Jayme Berge, son of [the convent
of] Corpus Christi at Luchente in the kingdom of Valencia; father
Fray Juan Teodoro, son of [the convent of] San Vicente at Calcha,
in the province of Flandes; father Fray Agustin Garcia, son of [the
convent of] Santo Tomàs in Madrid; father Fray Diego Serrano, son of
[the convent of] San Pedro Martir in Toledo; father Fray Joseph de
Noriega, son of [the convent of] San Estevan in Salamanca; father Fray
Leonardo Marquez, son of [the convent of] San Agustin in Padua; father
Fray Nicolas Merlo, son of [the convent of] San Estevan in Salamanca;
father Fray Antonio Martinez, son of the convent of Santo Domingo at
Santiago in Galicia; father Fray Tomàs de Leon, son of [the convent of]
Santo Tomàs in Madrid, and brother of father Fray Alonso de Leon above
mentioned; father Fray Fernando de Melgar, son of [the convent of]
San Pedro Martir in Toledo; father Fray Lorenzo del Rosario, son of
[the convent of] Santo Domingo in Guzman de San Lucar; father Fray
Bartolome de Quiroga, son of [the convent of] Santo Domingo in Lugo;
father Fray Victorio de Almoynia, son of [the convent of] Santo
Domingo at Santiago in Galicia; Fray Bernardo Alvarez, dean, son of
[the convent of] San Pablo in Valladolid; Fray Estevan de Rivera,
son of [the convent of] Santa Maria la Real in Trianos; Fray Melchor
Vigil, dean, son of the said convent in Trianos; Fray Lucas de San
Vicente, lay-brother, native of Salamanca, son of the convent of
Santo Domingo in Manila. Those who remained sick in Mexico came the
following year. They were as follows: father Fray Manuel de Guzman,
son of the convent of San Pablo in Sevilla; father Fray Gregorio Ortiz,
son of the Preachers in Zaragoza; Fray Domingo de Flores, dean, son
of the convent of Santo Domingo in Zamora; Fray Andres de los Angeles,
lay-brother, son of [the convent of] Santo Domingo in Oajaca. That fine
mission arrived very opportunely, composed of religious who possessed
so excellent abilities; they were young, and well fitted to advance
the credit of this holy province. After the joyful congratulations
which welcomed them, they were assigned by the arrangements of the
prelate, then the father commissary, Fray Francisco de Paula, to the
study of a language. They have gone forth as excellent ministers and
missionaries, both those who are living and some who have already died.
[Chinese affairs again engross our author for the remainder of this
chapter, as well as for the thirteenth.]
CHAPTER XIV
Junta of the year 1659; father Fray Juan Bautista de Morales goes
to take part in it; and prior events in Zubinkeu.
The intermediary junta was held in 1659 in our convent of Santo
Domingo in Manila. Among other matters that were decided there, we
must not pass in silence the response made to the fathers of China to
a question or memorial presented by them. [This memorial, in view of
the disturbed state of China and the slender support that was received
by the missionaries in China from the province in the Philippines,
asks that whenever cultivated lands are given them as an alms they
may accept them. The memorial or petition was not allowed, for the bad
effects that might ensue from it; as the Chinese might misconstrue it
and imagine that the missionaries go to their country for the sake of
the lands alone, and not for the welfare of souls--the decision giving
great satisfaction to Juan Bautista de Morales, vicar-provincial of
China. The remainder of the chapter relates wholly to Chinese matters.]
[The insurrections in the provinces of Pangasinán, Ilocos, and Cagayan
of the year 1660 are discussed in chapters xv and xvi (the latter
treating also of the Chinese pirate Kuesing). They will be sufficiently
related elsewhere in this work. Chapter xvii is a summary of the life
of father Fray Joseph de Madrid, who was born in Cebú. After studying
at Santo Tomás in Manila, he entered the order in that city. He was
soon sent to the Chinese missions, but was unable to remain there on
account of the climate and hence returned to Manila, where he died
a violent death at the hands of the Chinese of the Parián--who had
revolted on account of the threatening messages of Kuesing in the year
1662. He was a natural linguist, speaking fluently Cebúan, Visayan,
Tagálog, and the language of Ituy, beside the most difficult dialect
of the Chinese, namely, that spoken about Canton. Chapters xviii and
xix treat of the Chinese pirate Kuesing and Chinese affairs. Chapter
xx contains accounts of the lives of various religious who died in
the Dominican province during this time. Carlos Clemente Gant died in
the province of Nueva Segovia at the age of more than seventy, having
arrived in the Philippines in 1611. He was a native of Zaragoza, and
professed in the same city. His mission field was in the province of
Cagayan, whither he returned both times after his terms as provincial
(1637, and 1648). He also became commissary of the Holy Office
after the death of the commissary Fray Domingo Gonzalez. Joseph de
Santa Maria (or Navarro), a son of the convent of San Pedro Martir
at Marchena in Andalucía, went to the Philippines in 1648. He was
vicar of the islands of Babuyanes, where he fell ill and had to go
Lalo-c for treatment; on returning to his convent he was killed
by the insurgents. Pedro de la Fuente, son of the convent of San
Pablo of Burgos, served as lecturer in theology in the college of
Santo Tomás in Manila, and regent and prior of the Manila convent,
and was minister in various places in Cagayan. At his death he was
vicar of the village of Pata. The father commissary, Fray Salvador
Mexia, son of the Sevilla convent, went to the islands in 1648. He
acted as vicar-provincial of Pangasinán, and was remembered for his
zeal. Francisco Martir Ballesteros, of the convent of Santo Domingo
in Murcia, died in the province of Pangasinán at the age of more
than seventy, being vicar-provincial of Pangasinán. He was a zealous
minister, and left a number of sermons and other pious writings which
circulated among the friars in manuscript. Rafael de la Carcel of the
province of Aragon, a native of Mallorca, who went to the Philippines
in 1632, also died in Pangasinán. Among other posts that he held he
was prior of the Manila convent, for a while prior vicar-general,
and vicar of Calasiao. His death occurred soon after the disaffection
of that village, and was probably hastened by that loss. Rodrigo de
Cardenas, bishop of Nueva Segovia, died in May, 1661. He had arrived
at the Philippines in 1653, and held the office of bishop for eight
years. He died greatly regretted by all.]
CHAPTER XXI
The holding of the provincial chapter for the election; death of
Kuesing; father Fray Victorio [Riccio] returns to China with the
reply to his embassy.
The father commissary, Fray Francisco de Paula, ended his term as
provincial, and on April 7, 1661, the father commissary, Fray Felipe
Pardo, then prior of the convent of Santo Domingo of Manila, was
elected in that convent. That was the first time when he rose to the
government of this province as provincial. He filled that office so
well that after twelve years (in 1673) he was elected for the second
time, and is at present in that office. He came to this province in
the mission of 1648, for which he left his convent of San Pablo at
Valladolid, where he exercised the office of master of students. The
province always kept him employed here in the offices of lecturer of
morning classes, regent, and rector of the college of Santo Tomas;
president of the hospital, and prior of Manila. Although he has filled
all of them with great credit to his person, and has been useful
and creditable to the order, yet the honor of commissary of the Holy
Inquisition has given him greater prestige--both because any service
for that holy tribunal (and especially that of commissary), means so
much, and because of the circumstances of the time. For he was the
first commissary elected after the disturbance, as famous as harmful,
which was occasioned in these islands by the preceding commissary,
who arrested the governor at that time without those orders that he
ought to have awaited after having consulted--or, more correctly,
having informed--the holy tribunal of Mexico. The father provincial
commenced his first government with so much spirit and energy that
much and even most of it was left for his second government. For
the already-mentioned insurrection of the Parián happened in his
term, as did the incident of our ambassador, [36] together with the
measures taken in the offended provinces of the insurgent Indians,
although those provinces are now quiet. In that and in the sending
out of missions, in which he has always manifested his great love and
inclination, and in maintaining them with aid, he could well boast of
his great zeal and capacity--besides [carrying] the usual weight [of
the province] which is always heavy. He sent father Fray Jayme Berge
(who came in the mission of the year 1658) to become an associate to
father Fray Victorio Riccio, and ordered father Fray Pedro de Santo
Domingo, who desired it, to come to Manila. At the same time he gave
orders and letters commanding father Fray Juan Polanco, whom the
chapter had appointed definitor for Europa, and procurator-general,
to come [to Manila]. He also conveyed a generous aid to our religious,
as well as what the order of our father St. Francis gave him for their
religious. That did not have the success that was desired, for the
greater part was lost in the conveying of it through that so disturbed
country. [The remainder of the chapter treats of Chinese affairs.]
[The four following chapters also treat of Chinese matters, including
political and missionary affairs.]
CHAPTER XXVI
Of the intermediary junta; the arrival of a new governor in
Filipinas; affairs of China; and of Mother Maria de Jesus.
The intermediary junta was held in our convent of Santo Domingo,
on April fourteen, one thousand six hundred and sixty-three. Besides
the usual arrangements, no especial thing was ordained in it except to
entrust to the father provincial the printing of the ritual, and, when
that was done, to see that the religious used it and no other. That is
a very important provision, and one in which the zeal of our superiors
is very well occupied, so that our procedure may be uniform, as we are
charged in the beginning of our holy constitutions. It is not advisable
that this matter of ceremonies be free, since they are so necessary;
and piety and opinion have no vote in this matter, in which the decree
of the superiors has explained their decision. The worst results will
follow if neglect occasions it, since the administration of the holy
sacraments is the most essential point of the ministries; and they
need rules and regulations, care in their study, and punctuality. In
the year 1669, a very suitable ritual was published, which was quite
uniform with the Roman ritual of Paul V....
That year of 1663 our governor, the master-of-camp Don Diego de
Salcedo, came to these islands. He was a worthy soldier of Flandes,
where he had attained honorable posts; and since he had filled
them so well his Majesty entrusted to him the influential post of
captain-general and governor of these islands. If these islands were
three thousand leguas nearer, that office would doubtless not be second
in importance to those of America. The ship put in at Nueva Segovia,
and consequently the said governor came overland--being received
very hospitably by our ministering religious and those of our father
St. Augustine, who are established along the way. On that journey also
they were received by the natives with feasts, dancing, and music, in
which they are very entertaining. His Lordship gained a good name in
[receiving] those tokens of welcome, inadequate as they were, by the
great affability and generosity that he displayed to the natives. He
reached Manila and assumed his office amid great acclamation and pomp
on the festal day of September eight, the day consecrated to the
birth of the most holy Virgin. That was a great consolation to all
people, and good auguries were indicated although not all of them
were fulfilled to the letter. He was beyond doubt a capable man,
and one of great intellect. In but few days he understood whatever
concerned his obligation, and never departed from it so long as it
concerned the king's service. He made the despatches of the ships to
España very punctually, and with foresight; for he recognized that the
ship that left here annually to get the situado is the one that ought
to have the greatest care, and demands activity [in preparation] so
that it may not be pushed for time, but that one or two months shall
be gained. Consequently, there always was a ship [on that line];
and God took charge of them and brought them in, seeing that people
here were doing their utmost. [37] In respect to the good fortune
with which he began [his term], he became faint-hearted, and cared
little for being liked, for that post cannot be free from cause for
harshness. The devil entered, upon seeing the necessary wall of love
somewhat fallen; and he put complaints into the minds of the traders,
which soon spread to the other estates. That enemy sowed dissension,
which is his own seed; and the number of those disaffected increasing,
much opposition to the governor arose. At the end of the year 1668
(October tenth) the governor was arrested by the commissary of the
Inquisition, Fray Joseph de Paternina, an Augustinian....
[Further references to the Chinese missions and politics are made,
and the chapter ends with notices regarding a Spanish beata or devout
woman, Maria de Jesus, who died in Manila in 1662. Her parents,
Albaro de Angulo Tobar and Isabel de Morales, were old settlers in the
islands, who had lived first in Cebú; and their daughter was born in
Arevalo, in the island of Panay. The latter took the habit of beata
in the tertiary order of the Dominicans, somewhat against the will
of her parents. She gave many alms, spent the greater portion of her
wealth in the building of the church of Santo Domingo, and reared
orphan girls in her house.]
[The life and labors of the famous missionary to China, Juan Bautista
de Morales, who died in 1664, fill chapters xxvii-xxxii. The following
chapter is devoted to Fray Francisco de Paula, commissary of the
Inquisition and twice provincial, and other fathers. The former
was born in Segovia and took the habit at Salamanca. Enlisting in
the Philippine mission in 1618, on arriving there he began to study
Chinese in the Parián; but was soon transferred to the college of
Santo Tomás, where he taught for eighteen years. He was a successful
and eloquent preacher to the Spaniards, and in consequence was elected
preacher-general of the Manila convent. The office of vicar-provincial,
as far as Manila is concerned, was conferred on him; and in the year
1641 he was elected provincial. In 1647, while exercising his duties in
the Manila college of Santo Tomás, whither he had returned after his
office had expired, he was elected commissary of the Inquisition. In
1657 he was again elected provincial. Pedro de Santo Domingo, who
took the habit in Milan, Italy, went to the Philippines in 1658,
at the age of forty, and was sent to the Chinese missions; but,
being unable on account of his age to learn the language, he was
sent back to Manila and became vicar of the convent of Santelmo in
Cavite. Illness, however, pressing on him, he was assigned as vicar
to the Philippine hospice of San Jacinto in Mexico, but died ere
reaching his destination.]
CHAPTER XXXIV
The election of a new provincial in the person of the father
commissary, Fray Juan de los Angeles; and the great troubles
in China.
The capitular members assembled in the year 1665 to elect a provincial,
as the father commissary, Fray Felipe Pardo, had completed his
office. On the twenty-fifth of April they elected the father
commissary, Fray Juan de los Angeles, of the province of Andalucia,
and a son of the convent of Santo Domingo del Campo in the village
of Zafra in Estremadura. He had come to this province in the year
1635, and had been minister of Tagalos in the district of Bataan,
and afterward in the island Hermosa, where he remained six years (the
time when the Dutch captured that fort and drove us from the land). He
returned to Manila by way of Jacatra and Macasar, and to his former
ministry of Tagalos. He was rector of the college of Santo Tomas,
twice prior in our convent of Santo Domingo of Manila, at various
times vicar-general, and definitor in 1661 and 1673. In the year
that we mentioned, the province elected him as its prelate, to the
general satisfaction of all. This is as much as we can say at present,
for he is still living. We can also say that since being provincial,
he has undertaken the charge of the college for boys of San Juan de
Letran. He has provided for them a very suitable and spacious house
within the walls of Manila, that has gained repute and esteem for the
pious education in virtue and the studies of those children, which
is the object [of that college]. This holy province was struggling
manfully at the time of that election, but both hands were busy in
wiping off the tears that were shed before God for two reasons. [The
first reason was the effort of the governor to make the orders publish
the lists of ministries, [38] as was the custom in the other parts of
the Indias. In 1665 the vessel which arrived brought his Excellency,
Don Fray Juan Lopez, consecrated bishop-elect of Cebú. He brought
with him the acts of the general chapter held in Rome in 1656; the
execution of the measures for the government of the Indias in general
were suspended, as the Philippines were not included in them unless
mentioned specially. The second great trouble of the province was the
cruelty practiced on the missionaries in China. The chapter ends with
accounts of China and the work there.]
[Chinese affairs are continued in chapters xxxv-xl.]
CHAPTER XLI
A new mission arrives in the province; and events of these times
in Filipinas and China.
The bishop Don Fray Juan de Polanco (who was not yet bishop-elect)
went to España with the usual powers conferred by the province,
following Don Fray Juan Lopez, bishop of Zibu and afterward
archbishop of Manila, who had gone the preceding year with the
same powers. But because of accidents, and since the province was
so lacking in religious, a second procurator was despatched. That
was an excellent measure, as the result showed; for the bishop of
Zibu was embarrassed by his new promotion and by his despatches,
so that he could not get the mission ready, although he had made a
good start at it upon the arrival of Don Fray Juan de Polanco. The
latter was very well received in the provinces of España, and all
of them showed him great love and reverence because of the good
impression that he gave by his virtues, which have without doubt
the greatest attracting power for those spiritual soldiers. The
commission is one of danger which only the loftiest object
and obedience can make peaceful; for besides being the sample,
as they say, of the cloth, such a person is not only looked at
but spied upon by all; and it is necessary above all to bear God
in mind and keep oneself acceptable to Him for so long and even
almost desperate voyages, so that He may give health in so many
hardships, climates, and paths of the earth, and [enable him to
furnish] a good example for so many different kinds of persons with
whom one must confer and voyage, in the midst of so many cares
as he always has in his charge. The task of making religious is
that of the greatest difficulty; for so long as the men [sought]
have the greatest abilities, their convents, who have reared them,
feel it more, and say farewell to them to see them no more, where
natural love does its duty and the devil is not careless--although,
in fine, our holy provinces have always nourished this daughter of
theirs in the belief that to give her a religious is to make God
careful to send her many, and to preserve them with the wealth of
their virtues. They send their sons to this honorable warfare,
and the latter gain new blasons for them and get their first
share of the spoils in the service of God and the welfare of
souls. Therefore, the procurator who is securing men needs many
lights of virtue, prudence, and affability, and great patience,
for accidents that happen, and for the suitable choice of routes,
and for guidance when they go astray; then the essential part of
presenting the things in his care to the princes, and the latter's
councils and counselors to whose questions he must make answer
with truth and candor. The fear of God is master in all; for,
if he swerve from that line, he cannot make a good voyage. For
the other despatches by tribunals and accountancies, he needs to
attend upon them without being troublesome, and enduring delays,
civilities, and courtesies; for they are ministers of the king and
worthy of all esteem, and he must await his time amid the so many
cares entrusted to them. Just at present we all enjoy the ministry
of a perfect procurator of Filipinas in our venerable bishop Don
Fray Juan de Polanco, who must have been a model of procurators;
for by his example and virtue alone, he found himself freed from
all the difficulties that accompany that honorable office. In their
very beginnings he found them solved and conquered; and he made
the very judges of his causes, and even those who were opposed to
him, his attorneys. This is not imagination but the pure truth;
and there are many witnesses still living now in the holy city
of Roma (where he went as definitor in 1668), and in the royal
court of Madrid--where he was favored by princes, and esteemed
and respected as an apostolic and holy man in their councils and
tribunals; where he was listened to as a learned orator of this
province; and where his causes were heard with the notable grace
that God gave him wherever he went, and with the highest honor
in both the said courts. The time will come for recounting his
life and death, and then a longer account will be given of his
virtues. Suffice it to say for the present that he collected two
famous missions for this holy province, which he accompanied to
Mexico (which is the rough place in the ascent of the hill), and
returned for the third time [to España] for more soldiers--[whom
he would have brought] had not the giant footsteps of envious
death intercepted him in Sevilla. He entrusted the first mission
to one of its religious, namely, father Fray Baltasar de Santa
Cruz. They reached Manila safely in August, 1666, and their names
in order of age are as follows: father Fray Juan de Velasco, son of
[the convent of] San Pedro Martir el Real in Toledo; father Fray
Baltasar de Santa Cruz, son of [the convent of] Santa Cruz el Real
in Granada, and master of students, who was then in the convent
of San Lucar; father Fray Joseph de Isussi, son of the convent of
San Pablo in Burgos and fellow of [the convent of] San Gregorio
in Valladolid; father Fray Diego Nuñez, son of [the convent of]
San Estevan in Salamanca; father Fray Christoval de Montenegro, son
of the convent and college of Nuestro Señora del Rosario in Almagro,
fellow of Santo Thomas in Sevilla, and teacher of logic there; father
Fray Arcadio del Rosario, son of [the convent of] San Pablo in Sevilla,
and lecturer in logic there, former fellow of Santo Thomas of Alcalà
de Henares (this father remained in Mexico because of illness, and
came the following year); father Fray Christoval Pedroche, son of the
convent of San Pedro Martir el Real in Toledo; father Fray Juan Romero,
son of the convent of San Pablo in Sevilla and fellow of San Gregorio
in Valladolid; father Fray Juan de la Cueva, son of [the convent of]
Santa Cruz in Granada; father Fray Pedro de Alcalà, son of the same
convent in Granada; father Fray Manuel de Mercadillo, son of [the
convent of] San Estevan in Salamanca; father Fray Alonso Blasco, son
of the convent of Santo Domingo del Campo in Estremadura; father Fray
Domingo Perez, son of the convent of Santa Maria de Trianos, fellow of
Alcalà [de Henares]; father Fray Juan Peguero, son of the convent of
Porta Coeli in Sevilla; father Fray Pedro Ximenez, son of the convent
of La Peña de Francia; father Fray Joseph de Solis, son of [the
convent of] San Pablo in Palencia; father Fray Francisco de Olmedo,
son of the same convent in Palencia; father Fray Pedro Sanchez, son
of the convent of La Peña de Francia; father Fray Antonio de San Juan,
son of the convent of Santa Cruz in Segovia; father Fray Agustin Garcia
de Ortega, son of [the convent of] San Estevan in Salamanca; father
Fray Pablo Marchan, son of the same convent of San Estevan; father
Fray Andres Gonzalez, son of the convent of San Pablo in Valladolid;
father Fray Bernabe Rodriguez, son of the same convent in Valladolid;
father Fray Francisco de Villalva, son of the convent of San Pablo of
Burgos; father Fray Pedro de Alarcon, son of the convent of Nuestra
Señora de Atocha; father Fray Antonio Rego, son of the convent of San
Estevan in Salamanca; father Fray Andres Lopez, son of the convent of
San Pedro Martir in Toledo; father Fray Diego de Castro, son of the
convent at Santiago in Galicia; father Fray Joseph de San Jacinto,
son of the convent of Santa Cruz in Segovia; father Fray Joseph de
la Torre, son of the convent of San Pedro Martir in Rio Seco; father
Fray Juan de Santo Domingo, son of the convent in Ocaña; father Fray
Juan de Santa Maria, son of the convent of San Pedro in Sevilla;
father Fray Pedro Gonzalez, son of the convent of Aranda in Duero;
father Fray Juan de Castellanos, son of the convent of Santo Domingo
in Logroño; father Fray Bernardo de Noriega, son of the convent of
San Pablo in Palencia; Fray Antonio de la Purificacion, lay-brother,
of the convent of Santa Cruz in Granada; Fray Joseph de la Villalva,
lay-brother, son of the convent of San Pablo in Valladolid; Fray Juan
Fernando, lay-brother, son of the convent of San Pablo in Burgos,
who remained in our hospice of San Jacinto [in Mexico]; and Fray
Sebastian del Rosario, lay-brother, son of the said convent of San
Jacinto in Mexico. In all they number thirty-nine. [39]
This fine mission came in the ship "La Concepcion," that year of
1666. The same ship also brought two other missions, one of our father,
St. Francis, and the other of the Society of Jesus; two religious
of St. John of God, and secular priests; also captains, and very
honorable persons--in charge of the commander Joseph de Zamora. The
ship was unable to make the Embocadero because the vendavals which
had set in prevented it. Therefore it was very fortunate in making
the port of Palapa, which is located on the southern side. [40] They
anchored there on the day of St. Lawrence, and it was considered
a very special providence of God that they disembarked there on
that land, for all arriving in great need and worn out after four
months and more of continual navigation, they found, especially
the religious, that they had arrived at the land so oft desired
and the land of promise. They found in that village, which is in
charge of the fathers of the Society, a father rector whose charity
challenged the needs of all of them and was victorious. This was the
ever venerable father Melchor de los Reyes, a native of Puerto Rico,
who, although very poor in that ministry of his, yet settled the
difficulty as a very rich man. He lodged eighty religious without
even remotely expecting one. He received them all with the ringing
of bells, with playing on wind instruments, and music. He supported
them abundantly and daintily until boats were found to take them to
Manila (which could not be done in a few days). He also succored the
ship with rice and other supplies, and with dainties, according to
their persons. Ours were the best served, for boats were not found;
and although it was thought that the ship could soon proceed upon
its voyage, the bad weather was so obstinate that it was unable to
sail until March of the following year. Therefore they remained in
that holy house with the same satisfaction that they could have had
in the most wealthy convent of our order. Sufficiently accommodated
in those lodgings, they all said mass; and then those who wished
had their breakfast. All the food was supplied abundantly, with the
utmost cleanliness and punctuality. They were sheltered in the choir
and galleries with great quiet. A pleasant and crystal river flowed
near the college, for recreation and bathing. There were books in
great abundance, according to the taste of each one. Above all was
the affability of the holy religious, and of the others who attended
to those residences belonging to their ministry. Truly there are no
words to imagine the consolation that the Lord gave there to our tired
religious, or the obligation under which all this province remained
at so generous charity. The religious who served as superior of Ours,
seeing the length of time that they were staying there, and the so
excessive expense that was being incurred, although fearful of a bad
outcome, finally, to satisfy his ill-founded fear, took one hundred
pesos from the scanty hoard of the mission, and resolved to give
them to the father rector. They were not sufficient even to cover
the cost of the rice, but in the end would be some aid in meeting
the expenses. He followed the rector alone into his apartment, and,
changing color, after some arguments which he endeavored to offer he
concluded by asking pardon, and asked him to please take that trifle
to pay at least the porters and cooks, since our mission was detained
so long there. The father rector assumed a serious countenance then,
and in brief, sorrowfully proceeded to give the father a severe
reproof, by telling him that nothing worthy of payment had been done
there; that the father vice-provincial had ordered him to attend to
that obligation; that the fathers of his residences had brought the
supplies, each in accordance with his several ability; that, thanks
to God, nothing was owed to the Indians; that God was giving for
everything; and that he rather was the gainer, for, without knowing
how, he found his pantries full; that during those days two dugongs
had been caught (a thing which had not been seen before since he had
been there, for never had those fish been seen there, for it was by
a great miracle). Thus did he minimize all that he had done; but our
religious, still insisting and placing the hundred pesos on the table,
witnessed that the venerable father fell on his knees, and clasping
his hands, with tears in his eyes, said to him: "No, no, father,
you must not leave that money here for me. I beg that of you in the
name of the most holy Virgin. She will not permit your Reverence to
give me such affront, at least for the good-will with which I have
served you." Thereupon, the religious begged pardon, and kept his money
without knowing how to pay that debt, unless it be paid in the divine
treasuries of God, for whom it was all done. Our religious went out
in seven bands, and for each band the rector solicited a boat, a good
pilot, and a store of supplies for some days. All came [to Manila]
singing the praises of so religious an Alexander, who was finally
reared in so holy a school as that of the Society of Jesus--where,
although one is taught all kinds of knowledge so completely, we can say
that charity is that which is not taught, because it is inspired. God
will now have paid that pious father, for already has He taken him
to himself. The religious consumed two more months in going from
Palapa to Manila because of the bad weather. However, they passed
almost always through ministries belonging to our father St. Francis,
where they found themselves detained and hindered more by the great
love with which they were welcomed, and the regret with which they
were allowed to depart, than by the roads and the difficulties of
travel. They arrived at the desired place at last and were received
by the father provincial, then the father commissary, Fray Juan de
los Angeles, with that paternal love which his natural affability and
his obligation dictated to him. When he saw that they were rested,
he began to assign them occupations.
On September 27 of the former year 1665, our most reverend
father-general, Fray Juan Bautista de Marinis, wrote a loving
and thoughtful letter from Roma to the venerable father Fray Juan
Bautista de Morales. That letter reached the province in 1667, and,
although the father was dead, it will be proper that so precious
a thing--to the credit of the paternal providence of its author,
and of the reputation that this noble although so retired a member
had gained with the supreme head of the order--shall not perish or be
lost; and it is also to the credit of this holy province, for they so
hold his name in memory as to honor it through its sons, our supreme
heads. The letter reads as follows: "Reverend father in Christ: Health,
and grace from the Holy Ghost. The news that I have received from the
father provincial of that our province of the Filipinas is a great
consolation to me. He gives me news of your Reverence's health, and of
the perseverance with which you are aiding in those conversions without
any relaxation to your labors in your so advanced age. I thank the Lord
therefor, from whom comes all good; and applying to your Reverence the
sufferings of all the order, and giving you the benediction of our
glorious St. Dominic, I thank you again and again for having served
in our ministry for the conversion of souls, which is the object of
our institute, and which your Reverence and your companions are,
with the divine grace, accomplishing. Forty-two religious sailed
in the mission which left Cadiz on July 5 of this year, for which
the father lecturer, Fray Juan Polanco, procurator of the province,
worked zealously and diligently. The consolation that I have had in
the selection of those missionaries will increase if your Reverence
will take them under your teaching, and encourage and exhort them so
that, as sons of so good a father, they may give bread to those who,
desirous of spiritual sustenance, beg it. May God please that it be
so, for such is my desire. In regard to the labors of government, it
will relieve us to receive letters from your Reverence, and to have
news of the progress of so loving sons as it has been God's pleasure
to give me. I have sent breviaries and a formulary of devotion to the
twelve associates of your Reverence, which is as a token of my love,
so that you may be mindful of me in your prayers, and ask God to give
me the success that I desire in the fulfilment of my obligation. I
am sending to your Reverence documents containing the many thanks
that the holy apostolic see has given us; and I inform you that his
Holiness in our Lord, Alexander VII, who is auspiciously governing
this Church, is granting us very loving favors; and I hope to receive
even greater ones from his munificence. I shall give him an account of
the extensive labors of your Reverence, and of the happiness that we
may expect because an entrance has been made into the island Hermosa,
whence the passage to China and to Japon will be facilitated. May
God continually preserve and accompany your Reverence and all those
my sons--to whom I say that the cause of the holy martyrs of Japon
is proceeding felicitously; [41] and that I hope that the laurel of
their martyrdom will be a motive to the others, so that, if it should
prove necessary for the maintenance of our holy faith to suffer as
martyrs they may do so with gladness. Roma, September 27, 1665.
"Fray Juan Bautista de Marinis, master of the order."
This is the letter written ex-officio by the general of the order
to a poor missionary under him, giving place to this care before so
many and imperative cares as claim his attention--so that one may see
even in this life the honors that God has prepared for those who are
employed in so apostolic an occupation.
In the year 1667, on the day of the immaculate conception of our
Lady, December 8, the most illustrious doctor Don Miguel de Poblete,
archbishop of Manila, died in that city, to the universal sorrow of
all these islands; for during the time of fourteen years while he
had occupied the see, he acted as the loving father and pastor of
his church. He was a very amiable man, pious, and possessed of great
charity; for notwithstanding the poverty of this archbishopric,
and its dependence upon the condition of a royal treasury that
is so poor and has so many creditors, he gave liberal alms, which
he took from the sustenance of his own person, his household, and
his family. He was very anxious for the building of his cathedral,
which he found completely ruined since the earthquakes. With grave
importunity and the amount that his Majesty ordered to be paid to him,
he left a church that was very sumptuous (as much so as these islands
permit), almost finished. It has three naves, all of free stone and
rubble-work masonry. It was finished a short time after his death;
and its venerable dean and cabildo occupied it to the great consolation
and credit of the city. On the day of his death occurred the ceremony
of taking the oath of allegiance to the king our sovereign, Carlos
Second; [42] and God made that occasion propitious for us, for with
that his venerable body, embalmed, was exposed for three days, and the
faithful had time to go with tearful piety to say farewell to their
most loving shepherd, whose hands and feet they kissed until he was
buried with due pomp. It was the common report, and an established
fact, that he died a virgin, and beloved to the utmost degree [43] for
his so beautiful virtue. This and his piety, not at all embarrassed
by personal considerations, were sufficient to compose a palm [44]
for him; and after it was placed it appeared very fitting. God will
give his fame a special history, as ours cannot go into greater detail.
In those two years God took from us valuable associates of long
experience, who served this holy province much by their example and
work for the welfare of the Indians. Father Fray Juan de Arjona,
son of the convent of San Pablo el Real in Cordova, [was one]. He had
been occupied with great earnestness in the ministries of Pangasinan
and Ytui, and there he performed great deeds for the service of
God, as those ministries were new. He died at an advanced age in
the convent of Santo Domingo in Manila. Father Fray Juan Pabon,
native of Montaruches in Estremadura, son of the convent at Truxillo
in the province of España, was most accomplished in the language of
Nueva Segovia, and suffered great hardships in the conversion of the
Indians of Irraya and in the administration of other villages. The
love and respect of all who came in contact with him was very great;
and the province entrusted to him many posts of honor, and grieved
not a little at his death, for he was a model for ministers, and in
every respect a pattern of his obligation.
CHAPTER XLII
Of the intermediary junta of the year sixty-seven; and of other
news of this period of our history.
On April thirty of the year 1667 was held and celebrated the
intermediary junta [in the term] of the father commissary Fray Juan
de los Angeles, in our convent of Santo Domingo in Manila--and
with new vigor because of the fervor imparted to the province by
the fresh nourishment received from its late reënforcement. They
proceeded to arrange the ministries, and one more which it seemed
advisable to separate, namely, San Miguel at Orion, in the district
of Bataan. After knowing the new soldiers for a year, the old and
new stones were assigned to their places in order to render this
spiritual edifice firm and beautiful. The new rules made were but
few, but they were very carefully thought out. The first was that
no inferior or subordinate official of the order should visit or
write to the alcaldes and superiors of the provinces, and least
of all to the governor, without first making known his intention
and explaining it to the father provincial--or, in his absence,
to the vicars-provincial--respectively. That was and ought to be a
necessary measure; and the attempt to carry out the decisions that
each minister reaches in his seclusion may be the cause of greater
troubles. We must not make a passion of our zeal for defending the
Indians, for that is a virtue that essentially demands to be moderated
by prudence. An angry letter, or (what is worse) a visit, founded
perhaps on a misrepresentation, generally disquiets a superior. He,
in his own opinion offended, is vexed; and the Indians themselves,
and the rest of the religious, are wont to pay doubly [for the
intrusion]. Consequently, it is proper that such matters be managed
with much caution and in accordance with obedience, and in the council
[of the order], keeping in view the object, which must be the first
aim of every good intention. Everyone does what he is able in his
ministry and profession, and the apostle says that we should give
offense to no one. The heads of the province, being in an exalted
position, discover many things and efficient remedies for all troubles;
and hence it is necessary to place such affairs in their hands. For
the same reason and one greater, that junta repeats the order that no
one should preach against the government and the persons busied in it
without consulting with the same superiors. For that means consultation
with God, because words are very important in that most lofty and
consecrated place--where by favor of the sovereign principles of a
wisdom whose master is the fear of God, and general doctrines, one
may say whatever there is to say. Our father San Vicente Ferrer did
not preach more than the judgment, but he reformed the world, kings,
and chiefs. And only a St. John the Baptist, who by credit of his
virtue pointed out with his finger a divine Person, could point out
from the pulpit a person so wicked and scandalous as a Herod; for the
latter was, in fine, king, and his dignity protected him. God placed
our superiors in their positions (and kings rule through God) and
gave that honor to their councils and magistracies; and consequently
it is proper for ministers to honor them without flattery (which is
another and worse extreme) without curing them with salt, and with
respect where the community does not feel it--so that by preaching
to the people at large, they will know where their pain is. We
have already touched on this point in another place; but, since our
province repeats it so often in its ordinances, the historian is also
permitted to repeat it, since it is advice so important. A petition
was addressed to our most reverend father not to allow dispensations
to be introduced into our provinces, nor anything that savored of
[differences between] individuals or degrees. For since it had seemed
to his paternal piety that the procurators-general who went from this
province to those of Europa had immense work therein, he planned to
grant to them officially some sort of reward, by conferring on them
the rank of the more recent fathers of the province. Receiving this
favor with submission and gratitude, they nevertheless protested in
this junta against it. At the same time Don Fray Juan de Polanco made a
humble resistance in Roma, as he knew that the order had already been
sent. But he obtained that new favor from our most reverend father;
and, before our petition arrived, the said grace was revoked.
In the following year of 1668 two relief ships reached these islands,
which came from Nueva España. In one of them came father Fray
Antonio Calderon, who had obtained permission to return to España
the preceding year, because of illness. But later, as he regained
strength in Nueva España, and as he knew the lack that one religious
makes here, and the need of the province, he was filled with no small
doubt, seeing that this was coming to be a second vocation. Therefore,
he determined to return, and did so; and entered the province for
the second time with great courage and went to his ministries in
Nueva Segovia, where he is and was an excellent linguist. The devil
is very subtile, and, because he sees the evil that is caused him
by this province, he causes sickness, and makes sufferings greater
than what they are in themselves. Since also the magnanimous nature
of man falls short, and he takes it ill to see himself set in a land
like this--as shut out from intercourse and repose as contrary to
the liberty of our España--with the little attention given to him, he
imagines insuperable hardships in the rules, aggravates his sickness
in so great retirement; and by a door that is lawful, he disturbs
the common cause and even endangers that of the individual. The said
father now found himself strong, and consequently chose to return,
to exercise his strength in this his province. In the other ship came
father Fray Arcadio del Rosario, who had, as we have remarked above,
remained in Mexico sick, and was now coming very strong and well--to
a place where the only consolations and pleasures that went out to
meet him were a peril and sudden catastrophe, which would have been
the last had not God aided him almost miraculously. Because of the
difficulty that the ship had in entering the strait or Embocadero
of San Bernardino--and those difficulties are very great and usual
in those seas in that season--the father took a small boat called
a caracoa; and, embarking in it with a father visitor-commissary of
our father St. Francis, who was coming as visitor, and another, his
associate, with rowers and other Spanish passengers, they tried to
cross the strait, in order to continue their course to Manila more
quickly than they could by the ship, if they waited for it. Those
boats are not only swift but weak, and, in order to give them greater
safety, some long timbers are crossed at intervals over the sides; at
the ends of these they suitably place some bamboo sails called cates,
so that, by thus making the vessel wider, they may better resist
the waves and sustain them. They were beginning their crossing,
which is a distance of about six leguas, and in the very middle
of it so strong a gust of wind struck them, as well as so opposing
currents--which, in those regions, are such that they will turn a
ship of high free-board clear around, with or without favorable winds,
moving it from side to side and disarranging the [trim of the] sails,
with the accompanying horror that only sailors can imagine--that that
boat (for it was not even a patache, but a very weak vessel) capsized,
because of the currents and the violent wind that they encountered in
the midst of the open expanse, after a few contrary blasts, and filled
with water. It was the Lord's will that the buffeting of the sea should
soon strip it of weight, carrying away whatever it contained. Thereupon
the men in it remained astride of the said timbers and cates, and
many of them were up to their breasts in water, rigging it. In such
wise they allowed themselves to drift along with the said current,
wherever it chose to take them, sustained only on those timbers poorly
fastened together with rattan. Night came; day followed; and in all
that time they were unable to make the land--on the contrary, the
currents carried them away from it. When they got out of one current
they were seized by one opposed to it, so that they were continually
going, round and round in those waters. Father Fray Arcadio, who was
still convalescent, suffered the most; and doubtless would soon have
given up, had it not been for the said father commissary. A bamboo
enclosure was made as well as possible on those timbers and there the
father found some retreat from the water, mainly in the arms of the
said father commissary. The latter's name was Fray Antonio Godinez,
son of the religious province of San Diego in Mexico. With the same
suffering did they pass the following night--without water to drink in
the midst of so much water, nor more food than a few grains of rice,
which the wrath of so rigorous a fortune that assailed those miserable
beings had forgotten. At last, on the third day, the Lord, as a Father
of mercy, listened to them and they reached the land; where, more
beaten by the waves of the sea than assisted by what the rowers could
do, they reached the sacred sand in a stripped condition. Three men
were drowned, who tried to quit the boat too soon, and the sea made
them pay for their ingratitude with their lives; for their weakness
had already forbidden them [from reaching land]. It is always a rule
of sailors that only wood can swim on such occasions. All is as God
ordains; but already deposit was made of life, and a good account, by
means of his Majesty, must be given. Our religious landed, or rather
those who shared his fortunes drew him ashore half dead. But the
land performed its miracles, and they hastened to the first village,
where they all recovered and were despatched to Manila. The pious
commissary lost there all the papers of his commission, so that,
when he reached the province, great difficulties were raised, and he
returned without making his visit. Father Fray Arcadio reached this
our province, where he was gladly received, and the prelate assigned
him to the study of the Chinese language, in which he took the courses
that will be related at the end of this chapter.
[The provincial receives a letter dated Roma, February 19, 1668,
from the father-general of the order, Juan Bautista de Marinis, in
which concessions to the order by Pope Clement IX are related. The
beatified Luis Beltran and Mother Rosa de Santa Maria have been
canonized; universal prayer ad libitum to San Vicente Ferrer has
been conceded; and other concessions of general importance to the
order are granted. August 1, 1673, four religious embark for the
Chinese missions--namely, Arcadio del Rosario, Pedro de Alcala, Pedro
de Alarcon, and Alonso de Cordova. The rough weather experienced
causes the superstitious Chinese crew to imagine that it is caused
by the fathers; but after many hardships China is finally reached in
twenty-four days. After various adventures they return to Manila,
May 4, 1674. Two Dominican religious, namely, Arcadio del Rosario
and Francisco Lujan, and two Franciscans, namely, Miguel Flores and
Pedro de Piñuelo, sail for China on Corpus Christi day, 1676.]
At the same time, religious are being occupied in two glorious missions
in this same island of Manila. One near the city, to the north, is
to the Zambals, whom we have not yet been able to subdue. Now two of
our religious are there, and are bringing in those of the mountains
to form villages. They possess churches and many of the people are
converted. The religious write that they have been received very
well, and it is hoped that this will be a grand work for the service
of God and for these islands, for those people are very courageous
and bloodthirsty, and have always done great harm to those who go to
other provinces and to the villages near them; and, if the faith of
Christ once subjects them, great advantages present themselves for
all. The other mission is located in the same region, in the province
of Nueva Segovia, in the district of the mountains called Irraya, of
which this history has already given repeated notices. Most of those
people are heathen, although there are many Christians among them
who have fled from our villages. They have been subdued at times,
but their misfortune has immediately roused them to rebellion. Now
we are considering how to attract them by love, and with security;
and our religious are moving alone in this matter, with none of the
horrors that soldiers bring. Consequently, we trust that they too
will be subdued. Such is our special vocation in this holy province,
where we profess especially to fight the wars of God. And thus as the
good soldier loses spirit when peace is declared, and is inspirited
at the rumor of a battle, It is an evident fact that these spiritual
soldiers are aroused to unusual ardor when the arms of the missions
are in use, just as the silence of these voices depresses them. And,
if their sufferings and efforts reached at least half as far as do
their desires, there would be no province in Asia now which had not
yielded to God and to His holy faith in accordance with the honorable
designs with which the beautiful sky of these islands inspires them.
This news has been anticipated, because it is so recent; but the
history only relates matters to 1669, so that the third part [45]
will begin with the provincial chapter celebrated on May 11 of the
said year, when the reverend father Fray Juan Camacho was elected
provincial.
[The chapter ends with the recital of certain benefits that have been
received by the order at large, in canonizations, beatifications, etc.]
THE AUGUSTINIANS IN THE PHILIPPINES, 1641-70
Book second of the second part of "Conquests of the Filipinas
Islands and chronicle of the religious of our father
St. Augustine."
CHAPTER XXXV
Of the second election to the provincialate of father Fray Gerónimo
Medrano,and the life and death of Archbishop Don Hernando Guerrero.
As there are no events worth mentioning in the year 1640, outside of
what we have noticed in the prosecution of the war with the Sangleys,
let us pass to the year 1641. On the nineteenth of April of that
year was celebrated the provincial chapter, which was presided
over by father Fray Juan de Trejo, [46] the senior definitor of the
former chapter. Father Fray Gerónimo de Medrano was elected for the
second time as provincial. The definitors elected were father Fray
Juan Gallegos, Fray Pedro Mexia, [47] Fray Diego de Ordás, and Fray
Diego Tamayo. [48] The visitors were fathers Fray Felipe Tallada and
Fray Cristóbal Enríquez. [49] Very suitable ministers were stationed
in all the villages of this province, as it had then a great plenty
of religious.
[Here follow accounts of the wars in Mindanao and Joló, and the
founding of the royal College of San Felipe by Sebastian Hurtado de
Corcuera, both of which are treated elsewhere.]
After the archbishop, Don Fray Hernando, had governed his church of
Manila during his time with the troubles and anxiety that have been
mentioned in their proper place, and many others which afterward
continued to exercise his patience and tolerance (which, to one of
his many years, were a great weight to place on him at the end of his
life), he fell sick from various accidents, which prostrated him in a
short time and reduced him to his last illness. This occurred during
his visitation of the village of Balayán, where he had remained a
long time busied in the confirmations of that entire province. The
vigilant prelate was unwilling to lay aside his bodily labors, as he
was by nature very active. He celebrated mass every day, until his
attendant, recognizing that his illness was becoming aggravated,
induced him to retire to Manila in order to take better care of
his health. He reached the city in the middle of May, where he was
shortly prostrated by his illness which made the physicians think that
he was going to end his days very soon. All the remaining days left
to him, he busied himself fervently in preparing for his last hour,
abstracting himself in religious thought during all the time that
either the care of his medicine or the compliance of his attendants
permitted. But, coming to the last pass, he ordered that all the holy
sacraments be given to him. He received them in public with great
fervor, and to the edification of all the people. The people were
very sorry to lose a shepherd so zealous for the welfare of souls,
who had suffered so much to defend the immunity of the Church. Day and
night was his archiepiscopal palace never free from the religious,
who loved him dearly as the defender and protector of them all. Not
less was the sorrow of the cabildo, who loved him as a true father;
for although he had had various conflicts with them, he was their
consolation and defense as well as that of the clergy, among whom
he performed all the offices of love and piety possible. He succored
the poor and sheltered the needy clerics, for he was very zealous for
the honor of the ecclesiastics. Finally, laden with merits and years,
he rendered up his soul to his Creator, July 1, 1641, at one o'clock
at night, at the age of more than seventy. His death caused general
sorrow to all, especially to those who had borne most part in the
sorrow that that great prelate had experienced.
Don Fray Hernando Guerrero was a native of the town of Alcaraz,
although Doctor Juan Pérez de Montalbán represents him as born in
Madrid. He was the legitimate son of Don Fernando Guerrero and of
Doña Isabel de la Barreta, both of noble blood. He received the
habit of our holy religion in the convent of San Felipe in Madrid,
where he professed July 26, 1588, during the priorship of father Fray
Antonio de Velasco. Later he came to these islands in the year 1595
with the mission that was sent from España by father Fray Francisco de
Ortega--who died afterward in Mexico, when returning as the ambassador
of King Don Felipe II to the emperor of China. He was minister of the
provinces of Tagalos, where he built the convent of Tagui; it was a
magnificent work before it suffered ruin in the earthquakes of 1645,
which overthrew the most sumptuous edifices. He obtained the most
honorable posts in the order next to the provincialate, as a reward
for his great merits; and, had he not been presented by his Majesty
as bishop of Nueva Segovia, he would also have filled the post of
provincial. That was due to his many services to this province; for
he went to España twice and brought over two excellent missions of
religious. Special mention is made of this archbishop by the father
master Fray Tomás de Herrera, on folio 243 of the first part of his
Alfabeta Agustiniano [i.e., "Augustinian Alphabet"]; and on folio
297 of chapter 43 of the first part of the history of our convent of
Salamanca. He is said to have received despatches to act as governor
of these islands, although that is not clear to me. It may be true
that he had a decree to act as governor ad interim; but as there was
no vacancy in the government of these islands, he never had occasion to
use that favor. In a rare book preserved in manuscript in the treasury
of the holy cathedral church of Manila, on the lives and deeds of
the archbishops of the city, there is a very long relation of the
government of Don Fray Hernando Guerrero and of his great sufferings
in defense of the ecclesiastical immunity. Speaking of his death,
the following is added:
"His death was greatly regretted, for the poor loved him dearly
for the many great alms that he gave them both publicly and in
secret. The rich esteemed him, for, besides his being very courteous
and kind, they never gave him anything, however little, that was not
recompensed with something greater. The orders venerated him, because
the delicacy with which he gained the good-will of all was extreme;
and he obtained that by his paternal affection and affability. Although
his cabildo showed him little kindness, he did not for that reason
cease to esteem them. He succored the poor presbyters and the clergy
by giving them alms sufficient to clothe themselves; for he sorrowed
excessively at seeing that they did not have the proper vestments. He
bought them bits of silk and chanlés for cassocks and cloaks, so that
they might appear properly. He bought some houses, very elegant in
their time, on the square of this city, and fitted them up for the
archiepiscopal palace; but, as his debts were so heavy that he could
not pay for them, they were bought after his death by Manuel Estacio
Venegas, [50] who made them into a palace, in which the governors and
captains-general now live. [51] That prelate was an excellent man in
all ways; and his disgrace resulted from the adverse fortune that he
experienced--although he well merited the crown with which God must
have rewarded him, because of the great prudence and patience with
which he bore himself, while he was never heard to utter a harsh or
hasty word. The cause of that was, that it fell to his lot to rule
[the church] during the government of Governor Don Sebastián Hurtado
de Corcuera, a gentleman well known to be capricious and hard to deal
with--who by his natural severity and harshness greatly harassed
that prelate. But his greatest glory (worthy of all applause) was
the fact that he suffered in defense of the immunity of his church;
so that we may properly and with acclamation give him the aureole of
martyrdom, and chant a song of victory for that holy warrior, [52]
the defense of the Manila church. His funeral was celebrated with
due ceremony and he was buried amid tears and grief in the convent
of his great father St. Augustine in this city of Manila; and his
body was placed in the presbytery of the high altar at the gospel
side. He ruled that archbishopric for five years, eleven months,
and nine days. He was grave of aspect and spare in figure, of good
proportion and stature, somewhat bald and hair somewhat curly. He was
temperate in his eating, indeed eating very little. He spent much time
in vigils. In his conversation he was very affable. He slept on the
ground, the bed that he had--well furnished with handsome coverlets,
on account of his dignity--remaining untouched. In short, he was in
all things a perfect prelate."...
Third book of the second part of the "Conquests of the
Filipinas Islands and chronicle of the religious of our father
St. Augustine."
CHAPTER FIRST
Provincial chapter; the arrival of Governor Don Diego Fajardo;
and death of Don Fray Pedro de Arce.
Father Fray Gerónimo de Medrano had governed this province with
great success during his second triennium, and all were sorry when
his term ended, and were desirous to have his life last so that he
might be elected for the third time, as happened after in the year
1650; for that religious, who was so worthy of that office, left a
great memory to posterity of his exalted virtue and prudence. Thus,
the time prescribed by our holy rules having arrived, the provincial
chapter of this province was celebrated April 16, 1644, in the convent
of San Pablo at Manila. Father Master Fray Teófilo Mascarós presided at
that chapter by the letters-patent of our very reverend father master,
Fray Hipólito de Monte-final, general of all our holy order. Master
Fray Alonso Carvajal, the oracle of these islands at that time, was
elected provincial. The definitors were fathers Fray Alonso de Lara,
[53] Fray Antonio Gimenez, Fray Cristóbal de León, [54] and Fray
Alonso Quijano. [55] The visitors were fathers Fray Juan Gallegos,
and the lecturer was Fray Diego de Ochoa. [56]
In the ship that came from Nueva España that year, came as
governor Don Diego Fajardo Chacón, knight of the Order of Santiago,
an illustrious scion of the house of the Marqués de los Velez, and
nephew of Governor Don Alonso Fajardo y Tenza. That gentleman had been
reared in the family of the most serene prince, Manuel Filiberto,
the duke of Saboya, whose captain of the guard he had been. [57]
Later by various promotions acquired by his valor in war, he came to
be governor of Perpiñán and afterward of the Terceras Islands. He was
a gentleman of great abilities, which, had they not been accompanied
by an excessive severity, uncommunicativeness, and too great rigor
in his punishments, would have rendered him equal to the greatest
governors, not only of these islands but of the whole world. For he
was very intelligent in military affairs, but chaste, truthful, and
modest, and so free from anything that can touch covetousness that
in that respect he rather resembled a most observant religious than
a military gentleman; for he was never known and he never presumed to
receive anything--not only no jewel of value, but not even a present
of any food. He began to govern August 16 and remained nine years in
the government, during which the citizens suffered many misfortunes
and many annoyances; for that so upright and honorable gentleman,
having surrendered to the dictum of one single private individual,
an oldtime citizen of Manila, disappointed the many pledges that
the post of governor has a right to claim. As soon as he assumed
the government, he moved the Parián of the Sangleys to its present
site. It had no greater accommodations than before, but he was ordered
to do so by a royal decree. He ordered that a considerable sum which
the governors received from the gains of the Sangleys in gambling be
placed in the treasury. Those are the most sinful receipts that are
deposited in the royal treasury in these islands, and the cause, to
the sorrow of many, of the little benefit arising from the many sums
that enter by other channels this public treasury of Filipinas. That
sinful practice thus introduced, lasted a considerable time, the
selfish interest of the very persons who should have checked this
evil causing them to ignore the many difficulties [resulting from
it], until his Majesty Don Felipe V ordered those [gambling] games
to be suppressed, because of the report of the archbishop, Don Diego
Camacho y Avila. In the residencia of his predecessor, Don Sebastián
Hurtado de Corcuera, Don Diego Fajardo conducted himself so uprightly
that because of the charges that resulted from it, he imprisoned the
former in the redoubt of Santiago for five years, until order was sent
by his Majesty to send Don Sebastián to España, which was done. [58]
The ship that sailed for Nueva España that year put back, after having
suffered great storms, thus commencing the disasters and hardships
that have followed during these latter years. The ship "San Diego"
also put back to Cavite, because the Dutch enemy had entered the
Embocadero of San Bernardino--returning to Cavite, where it served
as a great defense against the Dutch in the year 1647, as will be
seen. The threats of the coming of the Dutch were heard continually;
and we in the islands were very anxious because of their new proximity
in the island of Hermosa, a suitable way-station for any purpose. As
was learned later by advices from Jacatra in the former year 1643,
they had been waiting the ships from Acapulco in the Embocadero of
San Bernardino, until they could not withstand the violent storms
of that year. All their plans were to descend upon Manila and drive
the Spaniards from this archipelago. A double reënforcement of men
had been sent from Holanda for that purpose, and a greater number of
small vessels, besides the two hundred ships with high freeboard that
they had in these seas, scattered from the cape of Buena Esperanza to
the island Hermosa. Although forewarned for any of these things that
might happen, Don Diego Fajardo began to do less than he ought; for
he kept himself in seclusion the greater part of the time, and would
not give that personal attention to the management of affairs which
a government so extensive demanded. That was given to the charge of a
private individual, to whom he had given the management of everything
to suit himself; and that was the cause of great misfortunes. For the
first undertaking was to place the necessary boats in the shipyard;
and thus, when the occasion arrived, there was so scanty forces
collected that the happy success of our arms gainst the Dutch was
clearly a miracle.
One of the first precautions was to send Don Francisco de Atienza
y Báñez, a native of Toledo and a soldier of excellent judgment,
as governor to Zamboanga, so that he might by his prudence procure
a settled peace with the Mindanaos--who, being domestic enemies,
had greatly diverted the Spanish arms in curtailing their pride. A
peace was easily obtained with the Moro king, Corralat, for he had
been greatly frightened by the past successes of the Spaniards. The
forts of Joló were in great part occupied by soldiers, but the
batteries were not in condition to be deserted, for it was presumed
that the Dutch were about to assault them--as happened afterward in
June of the year 1648, although with less benefit than they believed
they would have in the beginning. Consequently, it was necessary to
preserve them on that occasion, although peace had been obtained in
the year 1646 with their natives by means of the same Captain Don
Francisco de Atienza. Thus the Spanish arms were somewhat more free
for anything that might happen. However, when the Moros afterward
beheld us involved in greater anxiety with our defense against the
Dutch (who were so hostile to us during the years of 1646 and 47),
they began again to invade the islands with their piratical raids, and
infested the province of Pintados, where they pillaged and captured.
[In 1645 occurred the death of the prominent Augustinian, Pedro de
Arce, who had arrived in the Philippines shortly after 1580 in a
mission brought by Andrés de Aguirre. The remainder of the chapter
is taken up with his life.]
CHAPTER II
Events of the year 1645, and of the band of religious who came
to this province, and of the earthquakes which occurred that year.
The year 1645 was disastrous for these islands--so much so, that to
this day the misfortunes with which that year ended are bewailed;
and together with that the beauty of the edifices that made Manila
celebrated among the most sightly cities, as its ruins, the shapeless
skeleton of its beauty, proclaim it at present. The origin of those
misfortunes is reserved alone for the divine judgment, but much
could be conjectured if one saw the hold that vices had taken on
this community. However, let us venerate the divine decrees, and not
examine the secrets of His divine justice.
The two ships "Encarnación" and "Rosario," which were expected from
Nueva España that year with the reënforcements, arrived as by a
miracle in July. The flagship anchored at the port of Lampón after
having escaped three Dutch warships which had sailed from the Hermosa
Island to take that prize. In order to assure their enterprise, they
were strung out from the cape of Espiritu Santo to the Embocadero
of San Bernardino. But the divine Mercy willed that they were not to
obtain their evil purpose, for our ships did not sight the cape. By
means of some advices which the alcalde-mayor of Leite sent in light
vessels, the flagship received notice and deflected its voyage to
Lampón. Some say that it discovered one of the hostile ships near
Palapag, and believing that some Spanish ships had come from Cavite
to escort them, the ship held on its course to the Embocadero. The
Dutch ship pursued it, by which Cristóbal Márquez de Valenzuela, who
was commander of the vessel, recognized them as enemies and prepared
to fight. The Dutch ship overtook them and fired a piece to make them
lower sail and surrender. Cristóbal Márquez having seen that, and
that there was no other recourse, waited until the enemy was nearer,
when he fired some pieces at it--with so great accuracy that the Dutch
vessel considered itself too weak to prosecute that undertaking alone,
and retired. Our flagship continued its fortunate voyage to Lampon.
The Dutch left that position with the purpose of assembling all
three ships together. During that time and ten days later, came the
almiranta, ignorant of what had happened. Having met an advice-boat
of the alcalde of Leite, which communicated the fact that the Dutch
enemy was in the Embocadero of San Bernardino waiting to catch them,
the almiranta put in at Palapag, and both galleons were saved as by a
miracle. Doctor Don Fernando Montero came to these islands in the said
flagship. He was a native of Burgos and the consecrated archbishop
of Manila; he was a man of great learning, and one celebrated as an
eminent preacher. He had been a preacher to his Majesty, and, while
he was exercising the honored post of chief chaplain of the royal
discalced nuns of Madrid, he was given appointment as bishop of Nueva
Segovia; but while in Nueva España, already consecrated and about to
embark, his promotion to the archbishopric of Manila arrived. But God
did not permit Manila to gain so great a prelate, for he died suddenly
in the village of Pila, located on the lake of Bay, when they were
awaiting in Manila to receive him with triumphal procession. His
dead body arrived, and was brought in by the same gate whence his
predecessor, Don Fray Hernando Guerrero, had gone in exile; and this
occurred on the same day of Thursday, and in the same month and at the
same hour, exactly nine years after that tragedy, which is still so
greatly bewailed. Thus the chimes, which were expected to be joyful,
were changed into sadness twice over, and all the preparation became
gloom. The church of Manila was widowed for eight years more, until the
year 1653, when Archbishop Don Miguel de Poblete entered. They buried
Archbishop Don Fernando Montero in the cathedral, above the steps of
the high altar, at the side of Archbishop Don Fray Miguel de Benavides.
A band of fourteen religious arrived at this province that year. They
had been conducted by the father lecturer, Fray Pedro de Quesada,
who died in Méjico. They entered Manila, and were received as sons
of this province on August 7, 1645.
Father Fray Luis de Amezquita, [59] a native of Alba de Tormes--a son
of the convent of San Felipe in Madrid, where he received the habit
of our holy order in the year 1641--came also on that occasion. He
was a religious of great virtue, and a man of the first magnitude;
and one could write many chapters of his marvelous life, his austere
penitence, his continual prayer, and his extraordinary death. I feel
great sorrow that the sequence of time cannot be anticipated so that
somewhat of the great favors that God gave to that grand servant of
His during this life can be published. During his life he was the
wonder of all who had known him in the years of his youth, when he
was more given to the pastimes of the world and the vigor of youth,
before God called him to the austerity and extraordinary mode of life
which he observed for ten years constantly until his death. That
event was hastened by the austere penance which he continued until
it came. God took him to himself in the forty-sixth year of his age,
June 26, 1667, he himself having pointed out beforehand the day and
hour of his happy transition.
[The balance of this chapter and the following one deal with the
disastrous earthquake of 1645, and earthquakes in general. Chapters
iv, v, and vi treat of the troubles with the Dutch. These matters
are sufficiently covered in VOL. XXXI (q.v.).]
CHAPTER VII
Of the provincialate of our father, Fray Diego de Ordás; and of
the second coming of the Dutch, and the ruin that they caused
in Abucay.
The father master Fray Alonso de Carvajal governed this province during
his triennium with general acceptation and credit, and he increased
the regular observance there by example rather than rigor. The time
having arrived for the new provincial chapter, it was held in the
convent of San Pablo in Manila, May eleven, one thousand six hundred
and forty-seven. Father Fray Alonso de Lara, senior definitor of the
preceding triennium, presided, as no letters-patent had been received
from our most reverend father-general to enable any one else to
preside. Father Fray Diego de Ordás was elected provincial with the
greatest harmony, by the fathers voting. He had been a minister for
many years in the province of Bisayas, and had come to these islands
in the year 1624. In the year 1635 he had brought a fine mission of
religious, as we saw in its proper place. The definitors elected were
father Fray Jerónimo de Paredes, [60] Fray Andrés de Fuentes, [61]
Fray Pedro Valenzuela, [62] and Fray Gaspar López. [63] The visitors
present were those of the preceding chapter, father Fray Juan Gallegos
and the father lecturer Fray Diego de Ochoa. For the near future were
elected fathers Fray Pedro de Mejía and Fray Tomás de Villanueva. [64]
Afterward, in a private meeting of the definitors, on May 18, father
Fray Martin García [65] was chosen procurator-general in España,
and definitor of this province for the general chapter of the near
future. He was given the authority to appoint a discreto. It was
determined to buy a hospice in Méjico for the care of the religious
who come to these islands on the missions that are conducted from
España. But that was not put into execution until many years after,
when father Fray Juan de Borja [66] obtained it by buying some houses
which belonged to Onofre de Lorenzana along the highway of Tacuba,
where the hospice is located at present. Neither did the embarcation
of father Fray Martín García take place, because the Dutch fleet was
in the Embocadero of San Bernardino, waiting both for the galleon
from España and for the one about to sail from Cavite for the port of
Acapulco. For the same reason the provincial was given dispensation
so that he was not required to go to visit the Bisayan provinces,
in order that he might avoid the same danger.
[The troubles with the Dutch in the year 1647 follow. They are
sufficiently treated in VOL. XXXVI. Diaz adds:]
This was the last exploit of the Dutch enemy in these islands, which
they had infested for many years with extraordinary pertinacity. It
may be that, tired of the little benefit that they secured from
their hostilities, and affrighted by the vast expenses caused by
the equipment of so many fleets and by the many men that they lost,
they were undeceived in thinking that the defense of these islands
does not rest with divine Providence, which preserves them more by
miracles than by human force.
The rebel Dutch arms derived no better success in the undertakings
that they had attempted during those times in Joló and Zamboanga,
guided by the chief Salicala (who was hostile to the Spaniards), and
bribed by a rich present of amber and pearls so that, the Joloans
being protected by their favor, the Dutch could take Joló as their
own, and the Joloans would not try to look for a better opportunity
for safety. The Dutch sent two well armed war-galleons from Batavia,
so that they might have more than enough forces to oppose the few
Spanish forces of whom Salicala had informed them. They reached Joló
in the middle of July, 1648, and after having dug their trenches they
demanded the surrender of the place from the sargento-mayor, Esteban
de Orella Ugalde, a brave Biscayan, who was governing that fort. He
was given a limit of four hours, but he replied with so great valor,
showing his intention to defend the fort, that the Dutch began to
bombard it with three pieces of artillery, on the twenty-seventh of
the said month. Our fortress, although small, played its artillery too,
so successfully that many of the Dutchmen were killed, and among them
the admiral of the expedition. The bombardment lasted for three days,
but their shots were unable to demolish our forts, although these
were so weak that our men afterward destroyed them with clubs. The
Joloan Moros, seeing the lack of advantage gained by their allies,
grew mistrustful of their patronage; and the Dutch withdrew, tired
and angry. The peace made by Don Francisco de Atienza with the king of
Jolo followed that attack; and on that pretext the fort was demolished
and the Spaniards retired, as it was a useless undertaking and one
of no advantage.
The Dutch greatly regretted the peace made between the Joloans and
the Spaniards; for they had already prepared for that undertaking,
and for the attack on Zamboanga seven of the strongest galleons armed
with picked men and many munitions of war. In order not to lose so
great reputation, they went to attack Zamboanga, where Don Francisco de
Atienza, a brave Toledoan, was governing; and they remained in sight
of the channel, in order to await the relief-boats for Ternate, which
were returning to Manila in charge of General Juan de Chaves. But,
having had contrary storms, those vessels arrived so late that the
Dutch had set sail eleven days before, in despair of succeeding in the
undertaking. Before leaving, the enemy tried to land men in Zamboanga;
but our artillery did them so much damage that they retired to the
port of La Caldera. Captain Pedro Durán Monforte followed them on
land with fifty Spaniards and many Pampangos, in order to prevent them
from disembarking; and the enemy, therefore, contented themselves by
destroying with their cannon the hills, on which they wasted more than
600 balls. They thought that their opponents' camp would be quite
demolished by that; and they assured themselves by landing their
small boats with some experienced men. But our men received them so
spiritedly that they made the Dutch retire to their ships, whence they
returned twice with new reënforcements. But all of them were driven
back with like slaughter, until they gave over their obstinacy, and
sought the shelter of their galleons with the loss of a hundred men;
while our men suffered no other loss in this encounter than a single
man killed when Zamboanga was bombarded--namely, Captain Don Luis
de Rojas, whose head was carried away by a cannon-ball. The Dutch,
despairing of being able to come out of the matter with credit,
retired to the port of La Caldera, and returned thence to Batavia
thoroughly scared.
Pitiful was the disaster that befell the father definitor, Fray Pedro
de Valenzuela, in the year 1648. Our father provincial, Fray Diego de
Ordás, had entrusted to him the annual visitation of the province of
Ilocos. If one goes there by land, he must inevitably pass through a
stretch of unsettled country for a day's journey, between the province
of Pampanga and that of Pangasinán, from the village of Magalang to
that of Malunguey. One cannot pass it with security without an escort
of Zambals, who are, like the Pampangos of those elevated villages in
that province, a brave people. The reason is, that all that unsettled
portion is exposed to the incursions of the blacks from the mountains
of Playa Honda, who are the cruelest of all that scattered nation.
Those blacks are the ancient inhabitants of this island of Luzón,
which is the chief and largest island where Manila is established;
for the other nations of the Indians are lately come from the adjacent
islands of Borney and Sumatra. They are not so black as those of
Africa, but have a color much clearer, although they are alike in
their curly hair. That race is especially wretched and unfortunate,
and cowardly and treacherous. They live in the mountains like wild
beasts, naked, and without villages or houses. They wander about
continually, and sleep on the ground in the open, or in the hollow of
some great tree. Their best shelter is formed of some leaves hastily
arranged. They excel in hunting, for deer, wild boars, buffaloes,
and mountain carabaos abound in these mountains. Their arms are the
bow and arrow, in which they are very skilful. Their paganism almost
amounts to atheism, for they have no idols or sacrifices, but only
some vain superstitions--in which they are so tenacious and blind that
if any of them would become a true Christian it would be regarded as
a miracle. They are so fond of that manner of living (in which they
are not at all different from the brutes) that not only do they not
desire to live in settlements like men, but some of them who have
been reared from childhood in Manila and other places, run away,
and return to the wretchedness of that life when they are grown,
and to their nakedness and poverty. [67]...
Among the evil inclinations of those unfortunate creatures, the
greatest is a ravenous appetite for killing people and cutting off
their heads--first of their enemies, but even of their friends and
relatives--and that for very slight cause. That cruelty is for them
honor, nobility, and estimation. But it is a greater glory to cut
off the head of a Spaniard; and, after performing their dances and
superstitions before it, they use the skull as a drinking vessel in
their greatest feasts.
The father definitor, Fray Pedro de Valenzuela, found himself among
those barbarous people in the most dangerous part of that wild region,
which is a site called Puntalón--a precipice between hills. He refused
to take an escort, for he was overconfident; and thus he paid for his
carelessness by being shot through with many arrows. Those people cut
off his head, which became the occasion of great banquets, dances,
and revels. But all the blacks concerned in that act of treachery were
overtaken very soon by the punishment of heaven; for they all caught
a disease which is called that of St. Lazarus [i.e., leprosy]....
That horrible disease has been inherited by their descendants, and
the blacks recognize and confess that it is their punishment for the
murder of Fray Pedro Valenzuela. From that time, they have not dared
to kill any priest; but they only rob them of what they carry. In my
time, a religious of St. John of God was able to escape death among
those blacks by uncovering his tonsure while passing that dangerous
and unsettled district.
Some years later, the same blacks killed General Don Felipe de Ugalde,
a brave Biscayan, in the same place, because he trusted in his great
valor. But the number of the enemy was greater, and they drove so
many arrows through him that he bled to death, after he had first
killed many of the blacks. They cut off his head, which they held in
high esteem as a trophy of such a victory, until it was possible to
ransom it and bury it with ecclesiastical rites. Many other Spaniards
have been killed by their carelessness and great confidence; and
consequently, that unsettled stretch is very dangerous.
CHAPTER VIII
Events of those times, and the provincial chapter of the year
1650. The insurrection of the Indians of Palapag, and their
pacification.
That whole triennium was very happy for our province, because of
the prudent government of our father, Fray Diego de Ordás, who was
one of the most perfect religious that it has ever had. He was very
observant in the rules of the order, and zealous for the welfare of
the souls of the natives; and he had been an excellent evangelical
minister in the Bisayan provinces of Panay, Ogtong, and Cebú. He was
very mild toward his subjects, but very austere toward himself. If
it were not my purpose in writing this history not to be prolix in
writing the lives of the religious, in order not to expose myself to
the belief that I dwell on my own order too much, the life of our
father Fray Diego de Ordás would furnish sufficient material for
several chapters. Those who had to do with him told me much of his
continual penitence and prayer, and especially of his poverty and
disinterestedness in temporal affairs, for which he was notable. His
presence in the choir in his extreme old age was the admiration of
the youngest and most robust. Consequently, he was always venerated
by all this province as a father. He was also much esteemed by the
other orders, and by the entire community of Manila.
But very different was the condition of this community during all
the term of the government of Diego Fajardo until the year 1653,
because of the calamities and troubles which occasioned the earthquake
on St. Andrew's day in the former year of 1645, and because of the
frequent comings of the Dutch. And although the divine Mercy willed to
humble their pride by giving us miraculous victories, yet the anxiety
and expenses were very great; and the burden of the provinces was
increased greatly, because of the cutting of timber for the building
of ships and galleys, and other precautions that had to be taken for
defense. But the greatest horror suffered by the community of Manila
was the internal war of fears and sudden surprises, of imprisonment,
embargoes, and exiles, which were continually occurring, and were
such that they exceeded past troubles.
Don Diego Fajardo was a gentleman of great valor and integrity, and
wholly disinterested and free from covetousness--qualities that would
have been sufficient to have made him a great governor, had it not
been for the counterweight of other peculiarities that rendered them
abortive. For he secluded himself so much that it became difficult to
hold communication with him, and he was very much feared; from this
it resulted that he was so rigorous in the observance of justice that
he would not allow mercy any play, as if the two virtues were opposed
to each other. That natural fondness for retirement, injurious to
so extensive a government as is that of these islands, forced him to
admit an associate for his negotiations, which is always a dangerous
thing in worldly affairs. Consequently, among those few who gained his
good-will, a rich citizen of Manila well related by marriage gained
great control over him. That man became so much the master of the
governor's actions that the latter neither did nor commanded other
than what his favorite desired. Since this name is given by the world
to the tyrants of the wills of princes, therefore I have desired to
suppress the name of that man for the sake of his honored posterity;
for, although it will be indelible in these islands, it may be at
least somewhat unknown outside them. [68]
The disposition of that favorite was very ambitious and proud, which
greatly resembled that of the harsh and austere governor. Consequently,
that sympathy [in characteristics] conciliated the will of the governor
to such an extent that he gave the favorite complete control of the
government--giving him more confidence than he ought, in order to
sink farther into his natural retirement. He decreed what this man
ordered to him, and executed only what was directed by the favorite's
influence. Thereupon the latter began with that license to avenge
certain passions and arrogated to himself all the grandeur, fear,
and respect which was due only to the supreme character of the
governor. Master Don José de Poblete, [69] who died as bishop-elect
of Nueva Segovia, wrote a printed relation at the order of the
supreme Council of the Indias, and in accordance with a decree of his
Majesty Don Felipe V, of happy memory, in which his Majesty ordered
that an exact relation be given of the condition of those islands,
in order that he might give notice to his chronicler-general, Don
Tomás Tamayo de Vargas, for the general history of the islands which
he was composing; therein he uses these words, when describing the
condition of Manila at that time:
"But although the decrease of wealth and the general poverty had
afflicted this kingdom, accustomed at other times to great opulence
and affluence in all things, yet that which most grieved the
minds of its inhabitants were the acts of violence, imprisonments,
embargoes, exiles, and other terrifying exhibitions of rigor which
began to be introduced into it after the year forty-four, as will
be told later. All this, being yet in its violent beginnings, kept
not only this city of Manila, where the thunderbolts strike nearer,
but all the islands of its jurisdiction, full of horror and gloom;
and there was no chink that was not closed to consolation, when all
gates were seen opened to misfortune." The author of this relation,
after having described the earthquake which happened in the year 1645,
proceeds as follows:
"All those plagues, penalties, and wretchedness above mentioned were
not the most grievous matters that afflicted this community. Worse
were the domestic afflictions and secret tragedies that it suffered
during these last years. Those were the hidden pest that infected men's
hearts and poisoned the blood, which instead of giving vital strength
to the members caused them mortal shocks. These were the slow fever,
which, insidiously taking possession of the principal part of the body,
destroyed the harmony of its actions and disturbed its powers. With the
progress of that disease, the hourglass was so disordered that there
was no hour for clemency and fortune, and all times were given over
to misfortune. Already so great was the number of those thrown into
prisons, dungeons, and obscure cells, that all the places set aside
by justice for the punishment of criminals were filled; and other
new and frightful places, sites, and methods of delayed punishment
were found inside the city. And when those places were also full, it
was necessary to divide the prisoners among the provinces, villages,
and presidios of these islands."
Thus far Don José Millán de Poblete, in the above-cited relation,
which was dedicated to the Conde de Peñaranda, president of the supreme
Council of the Indias. In matters so criminal and full of grief, I
have not been willing to trust to my own poor wit and lack of polish,
nor to leave my reputation to the judgment of others. The worst is,
that those disasters continued with greater rigor to the year one
thousand six hundred and fifty-three.
Those misfortunes were succeeded by another, causing universal sorrow
and pain, namely, the disastrous loss of the ship "Encarnación," which
was returning from Nueva España laden with very great wealth belonging
to the citizens of Manila. It sighted the land of Filipinas late, and,
very severe vendavals having seized it, it was driven ashore on a beach
of the island of Leite called Bula. Striking through carelessness on
a shoal, a storm overtook the ship, which made kindling-wood of it,
although it had been already lightened of much of its cargo, and all
the money was taken out. Afterward the artillery was taken ashore,
and much of the iron in its construction was used. But the loss of
that galleon was great, because our lack of ships kept these islands
threatened by the frequent coming of the Dutch enemy--who, protected
by their nearness in the island Hermosa, lost no opportunity to do us
all the harm possible. That misfortune was followed the next year by
the putting back to port of the galleon "San Diego," which was badly
injured by the storms that it had suffered in northern latitudes in
the month of October--which is the most dangerous month for navigators
in all seas.
The three years of the prudent government of our father, Fray Diego de
Ordás, having been concluded--to the general sorrow of this province,
which was desirous to reëlect him for the second time, and oftener
if possible--the fathers who had a vote assembled in chapter in the
convent of Manila, May nine, 1650, and elected as provincial for the
third time our father Fray Gerónimo de Medrano. The senior definitor,
Fray Gerónimo de Paredes, presided. As new definitors were elected
fathers Fray Lucas de Aguilar, [70] Fray Sancho de Moncada, [71]
Fray Dionisio Suárez, [72] and Fray Diego Tamayo. The visitors were
Fray Pedro Mejía and Fray Tomás de Villanueva. Fraternal relations
between our order and the fathers of the Society were settled at that
chapter, and the feasts of the two holy patriarchs were celebrated
alternately. It was accomplished by Ours saying mass on St. Ignatius's
day, while the same was done by the fathers of the Society in our
convent--they preaching and celebrating mass on the day of our father,
St. Augustine. That holy concord and harmony lasted for several years,
until the enemy of the peace destroyed it. [73]
As the father-procurator, Fray Martín García, had died on the voyage,
father Fray Juan Lozano, [74] apostolic missionary in the Bisayan
provinces--where the memory of his great virtue, acts of penance,
and contemplation still lasted when I went to the said provinces
in the year 1671--was appointed in that chapter meeting. But that
appointment failed to go through; for the father-procurator did not
embark, as he was prevented by Governor Don Diego Fajardo--or rather,
by his favorite who was governing; for the latter feared that he
was carrying reports denouncing his operations, which had thrown
those islands into the final degree of consternation. Accordingly,
father Fray Cristóbal Enriquez was appointed, and he sailed that
year. However, in the year 1652 they succeeded in sending father Fray
Juan Lozano as procurator to bring some religious, even if it should
be from the provinces of Méjico and Mechoacán, for the need that we
were suffering was very urgent; but he died on the way to Acapulco.
Our father Fray Diego de Ordás presented a petition to the definitorio,
yielding and renouncing the right that he held according to our
rules, as immediate outgoing provincial, to be able to assume the
government of the province in case of the death of the recently-elected
provincial, who was very aged. That resignation was accepted in order
to console him and because of the many entreaties therefor which
he proffered. All the fathers were edified at beholding him so free
from ambition, although they forced him in the following chapter to
receive the office of provincial, which he accepted very reluctantly.
Since the pacification of the insurrection of the Indians of Palapag
(in the province of Leite) in Pintados was finished in that year of
one thousand six hundred and fifty, I shall here insert some notice
of that insurrection, leaving the historians of the Society of Jesus
to deal with it more particularly--who as they were eyewitnesses of
it, will have more individual information about its events. [Diaz's
account of this insurrection will appear in another place.]
Another very considerable misfortune happened at that time, namely,
the loss of the galleon "Encarnación," under command of General Don
López Colíndrico. It was broken to pieces at a place called Balón,
because it left Acapulco late, and because, having lost the better
season of the brisas, the favorable winds, ran aground at Bagambog, on
the coast of Caraga in the island of Mindanao--a place where no ship
had passed since the year 1542, when General Ruy López de Villalobos
anchored there with his fleet. The governor sent orders to Andrés
López de Asaldigui, his chief lieutenant, to go to investigate the
loss of the galleon "Encarnación."
CHAPTER IX
Events of the years 1651 and 1652.
[Manila had been in distress for some years because of the loss
of various galleons, and because of the unfortunate temperament of
the governor, Diego Fajardo, and his consequent governing through
his favorite.]
That internal war lasted for seven years in the afflicted community of
Manila, and no one dared to undeceive the severe governor regarding
the injuries committed in his name by his favorite, who made him
hated in the community, and guilty of the imprisonment and exiles
that were executed not only on laymen but also on the secular clergy
and religious. For in order to have control of those whom the Church
exempted from his jurisdiction, he succeeded in removing the dean,
Doctor Don Juan Vélez, from the post of provisor and vicar-general
of the vacant see, and having it given to his intimate friend and
confederate, Doctor Don Francisco Fernández Ledo. With that same
diligence he contrived and obtained the exile of Doctor Don Diego de
Cartagena y Pantoja [75] and other secular clergy to Macasar.
Those who suffered most from his harsh and violent acts were the
[fathers of the] order of our father, St. Augustine, the cause of
his wrath being that they had refused to elect as provincial one
of their members who was acceptable and dear to him. Although the
abilities of that father made him merit the office, yet it was not
allowable that it be conferred by that method, so strictly forbidden
by the sacred counsels and canons. Consequently, his wrath was aroused
against the order of our father St. Augustine, and he sent malicious
reports against it to his Majesty in the royal and supreme Council
of the Indias, in letters apparently signed by Governor Don Diego
Fajardo--who, when he waked from that lethargy, declared under oath
that they were not his. At our petition, the following governor, Don
Sabiniano Manrique de Lara, made a full investigation before Auditor
Don Álvaro García de Ocampo, the commissioned judge, in January,
1654--which proved that all that was charged by the said favorite
against the order was false. He sent that report to the said royal
and supreme Council, and a copy of it is kept in our archives.
The divine clemency did not choose that the troubles of afflicted
Manila should go further. Therefore He encouraged and strengthened
our father Fray Jerónimo de Medrano--who had been provincial of
this province of ours for three terms, and was its true father--to
penetrate the deep retirement of the deluded governor (in whom the
father's virtue and age had inspired some affection and considerable
veneration). He informed the governor of the truth with efficacious
arguments, showing him the deceit in which the cunning of the favorite
had kept him buried, while he yielded to the violent operations of the
ambition and cruelty of that man, injuring his own reputation. Divine
Providence permitted him to open the eyes of the deceived governor,
because of the favorable idea that the latter had formed of the
accuser; and, seeing that his honor and his conscience were being
endangered, he made the investigations on his part that were necessary,
in order not to discredit his determination as being precipitate. He
found all that father Fray Jerónimo de Medrano had said, and much
more, to be true. Thereupon, he resolved to come to himself, for
the sake of the community of Manila, and had his favorite arrested,
September 16, 1651. Formulating legal proceedings against him for
the crimes that he had committed, he questioned him under torture,
in which the prisoner answered nothing--either because of his great
courage, or because he had taken some confection of opium, which they
purposely gave him to drink, and which has so narcotic a virtue that
it renders those who drink it insensible to pain.
Among many other injuries that the said favorite had done to the
citizens of Manila was this, that he caused the governor to hold back
the reward that his Majesty granted to General Don Pedro de Almonte,
[in appointing him] master-of-camp, with the bestowal of the habit of
Santiago, for his great services in Ternate, Mindanao, and Joló (some
of which we have mentioned before in this history). [Don Diego did so]
because that favorite had risen to the said post (the second after
the governor of Filipinas), as the regularly-appointed master-of-camp,
Don Fernando de Ayala--a brave soldier of Flandes in the time of the
count of Fuentes, who added so great luster to the Spanish arms--had
died in the beginning [of his term].
The governor surrendered the appointment to Don Pedro de Almonte,
and put him in possession of the government of the army as
its master-of-camp. Also, as a professed knight of the Order of
Santiago, he gave him his habit in the convent of Santa Clara for
the consolation of a daughter who was a nun there. The prior of our
convent of Manila, Fray Dionisio Suárez, was present at the ceremonies
that were celebrated at the said function.
Afflicted Manila began to take breath and that so long storm died
down. For although the governor was by nature so retiring, he was
very upright, and in the highest degree disinterested--a quality that
rendered his harsh rectitude tolerable. Many who had been exiled to
the presidios of Ternate, Zamboanga, and other forts in these islands,
began to come back to their homes. Many citizens were released from the
prison where they were confined, and returned to attend to the common
welfare, the governor substituting methods of more peaceful operation,
which tempered the austerity of his integrity. The favorite remained
in prison until the new governor, Don Sabiniano Manrique de Lara,
gave sentence in his cause. [76]
CHAPTER X
Of the election of our father Fray Andrés Verdugo as provincial;
and the arrival of Governor Don Sabiniano Manrique de Lara and
Archbishop Don Miguel de Poblete.
... The time for holding the chapter-session of this province
arrived. The voting fathers assembled in the convent of San Pablo in
Manila, on May three, 1653. The senior definitor, father Fray Lucas
de Aguilar, presided; and they unanimously elected as provincial the
father lecturer, Fray Andrés de Verdugo, a minister of the province
of Tagalos, a prominent religious, and one who was very learned,
prudent, and affable. He bore the name Verdugo [77] by antiphrasis,
according to his characteristics, which were suitable for the office
of father and superior. The definitors elected were the fathers Master
Fray Alonso de Carvajal, Fray Francisco de Madrid, [78] the lecturer
Fray Francisco de Villalón, and Fray José de la Cuesta, [79] who was
very learned in the Greek language. The visitors who were present
were fathers Fray Lorenzo de Figueroa and Fray José de Betoño [80]
(substitute for father Fray Tomás de Velasco, [81] who had returned
to España).
In a private meeting of the definitors which was held in the convent
of Tondo, December 22, father Fray Francisco de Victoria, [82] prior
of that convent, was appointed procurator to España with the same
commissions and authority which had been borne by father Fray Juan
Lozano, who died the preceding year on the voyage to Acapulco. But
father Fray Francisco de Victoria had the same fortune, for he embarked
the next year and died on the high sea, en route to Nueva España. That
voyage is very dangerous to those who are accustomed to the climate
of the Philippines, because of the great change which is experienced
as the galleon ascends to a high northern latitude (sometimes as high
as forty degrees), and then again descends to sixteen, in which lies
the port of Acapulco. Therefore, that so sudden change is the cause
of many dying on that voyage, which is the longest, most tedious,
and most dangerous in all the seas. It is undertaken in the most
stormy season, when navigation is denied to the rest of the world;
and, in that time, the months of October and November are the season
when our galleons are battling with the greatest tempests. If it were
not for the great strength of the galleons and the quality of their
timbers, that so dangerous navigation could not be performed; and
above all is their safety due to divine Providence, in whose charge
is the conservation of these islands, where there is so numerous and
excellent a Christian people. They apparently serve as a counterpoise
to the ingratitude of the European nations of the north, who, at the
same time when these islands were discovered, had been seduced by
various heresies, and denied obedience to the Roman Catholic Church
and their legitimate kings.
The ship "San Francisco Javier"--which had wintered at Acapulco,
as it had arrived late and very hardly used--left that port March
three; and, having had a very fortunate voyage by the help of divine
clemency, and having profited by the entire monsoon of the brisas,
arrived at so good a season that it entered the Embocadero of San
Bernardino June 26. The mail was sent on from the island of Ticao,
in order to rejoice Manila with the glad news of the treasure which
was coming in that galleon, to wit, the following persons.
As governor and captain-general of these islands was coming Don
Sabiniano Manrique de Lara, knight of the Order of Calatrava, a native
of Malaga, late castellan of Acapulco. He was a brother of the count
of Prigiliana, and uncle of his Excellency Don Rodrigo Manuel Manrique
de Lara, count of Aguilar and Prigiliana--who was a member of the
Council of State and governor of that of Aragón, viceroy of Valencia,
of Andalucía, the coasts of the Ocean Sea, and the royal fleet. He
is a gentleman worthy of eternal renown in these islands, since,
if he was not the best, he is not left behind by any of those who
are most remembered for piety, devotion, and zeal for the service of
God and their king. In all things he had a clear understanding and an
admirable eloquence; he was very jovial by nature, and easily pleased
all men. Accordingly, he left behind not only a lasting memory of his
eloquence and disinterestedness, but also of his discretion. [On his
return to Malaga he becomes a priest.]
Doctor Don Miguel Millán de Poblete, the consecrated archbishop of
Manila, also came. He was a native of the imperial city of Méjico,
and was an excellent theologian and canonist, doctoral canon of La
Puebla, magistral prebend in the cathedral of Méjico, and rector of its
university. He had refused to accept the bishopric of Nicaragua. He was
highly esteemed by Don Juan de Palafox, who consecrated him and gave
him the pallium.... With him he brought his nephew, Master Don José
de Poblete, who, after having been dean of Manila, died bishop-elect
of Nueva Segovia.
There came also the most illustrious master, Don Fray Rodrigo de
Cárdenas of the Order of Preachers, a native of Lima, preacher to his
Majesty, and consecrated bishop of Nueva Segovia. As it has been his
lot to be celebrated by the most skilful pen of the reverend father
master Fray Baltasar de Santa Cruz in the second part of the History of
the province of Santo Rosario, he does not need the rude tracings of
my pen. There came, elected and appointed as bishop of Cebú, the dean
of Manila, Doctor Don Juan de Velas; and as bishop of Nueva Cáceres
or Camarines, the very reverend father Fray Antonio de San Gregorio,
[83] lecturer and calificador and commissary of the Holy Office. He
was also provincial of that province of San Gregorio of the Order of
St. Francis, because of the death of Don Fray Antonio de Zaldivar, a
religious of our father St. Augustine, of the province of Méjico--who
died without having been consecrated, in the year 1649, after he had
governed that church for little more than one year, his death causing
great sorrow in all quarters because of his great virtues and learning.
As auditor came Licentiate Don Salvador Gomez de Espinosa, an eminent
jurisconsult; and, to act as his Majesty's fiscal, Don Juan de Bolivar
y Cruz, father of Doctor Don Pedro de Bolivar y Mena who was auditor
and came to an unfortunate end in our time; for his associates made
him an accomplice in the exile of the archbishop Don Fray Felipe Pardo
of the Order of St. Dominic. Two missions came in that galleon, one of
our Recollect religious, and the other of the Society of Jesus. Some
very notable people came, so many that those who came in that galleon
amounted to six hundred persons. Their journey was so propitious that
only three persons died on the voyage.
The devil was very angry at the great war that he would have to wage
because of the holy prelates and religious who came on that galleon
"San Francisco Javier." Accordingly, what he could not do on the high
sea he managed to do from the Embocadero to Manila. For the winds
rebelled against the ship at the island of Mindoro, and so frightful
a tempest arose that the galleon was all but lost, and in danger
of going to pieces on some high reefs about that island. They cast
anchor, and the archbishop conjured the storm, which immediately
calmed itself. That galleon suffered three similar storms among
the islands before they reached the bay of Manila and cast anchor
at Cavite, July 23--although the governor and archbishop landed the
day before that in a falúa which was sent to the middle of the bay
by the castellan of Cavite, the commander Lorenzo Orella y Ugalde,
so often mentioned in this history.
[The governor causes the archbishop to disembark first, in order that
he might bless the land; as if in return for this, the sardines,
which had deserted the bay of Manila at the exile of Archbishop
Guerrero, again entered that bay. The governor, disembarking on the
twenty-second, pays homage to the archbishop. The latter makes his
public entry into Manila on the twenty-fourth and the governor the next
day. The Recollects bring a holy picture (an Ecce Homo) which becomes
an object of veneration in their convent of San Nicolás at Manila,
where the new governor attends. The first work of the latter is to take
the residencia of his predecessor, which is entrusted to the direction
of Auditor Sebastián Caballero de Medina. The charges preferred are
those of harsh conduct, but he is so free from covetousness that "it
is recounted of him that he only drew for his expenses five hundred
pesos monthly out of the pay of thirteen thousand pesos granted
to the governors of these islands; and accordingly, the balance, a
considerable amount, was afterward paid to his heirs." He appeals from
all the charges to the Council of the Indias, and is sent to Spain,
but dies during the voyage, over seventy years of age. Fajardo's
favorite is condemned to be beheaded, to vast fines, and to the
confiscation of his property. He appeals to Spain, but the sentence
is there confirmed. Before the execution of the sentence, however,
he dies in prison, in poverty. His money and movable property are
confiscated by the treasury and his houses on the square opposite
the cathedral are used later as the governor's palace. The prelate
and the governor work hand in hand in the regeneration of Manila.]
The first employment of Don Sabiniano Manrique de Lara in the
beginning of his government, was to appoint the brave Francisco de
Esteybar governor of the forts of Ternate, [84] and the commander Don
Francisco de Atienza of those of Zamboanga, for the credit of the
arms of España against the Dutch and against the king of Mindanao,
Cachil Corralat. He sent Father Magino Sola, of the Society of Jesus,
to the city of Macan as his ambassador, to make a treaty of commerce
and trade. [85] He set a galleon upon the stocks, but he was unable to
do as his great zeal wished because the royal treasury was exhausted
by the lack of supplies from Nueva España, and because the trading
galleons, which communicate vital strength to all these islands,
had put back so many times.
[The people of Manila recognize that the evils that have been visited
upon them are due to their sins, and accordingly an appeal is made to
the pope, Innocent X. The latter absolves them from all the censures
and interdicts they may have incurred, and concedes them plenary
indulgence and absolution for their sins; "and he blessed the land,
and ordered the archbishop to perform in public the ceremony of the
solemn benediction." The archbishop, who has brought that despatch with
him, sets the twenty-second of March for those ceremonies; and before
that date a great religious fervor sweeps through the city and its
suburbs. "On the Sunday assigned, the mass was chanted in the cathedral
before the holy sacrament, and the archbishop preached a learned
and fervent sermon, such as the season demanded--which was afterward
printed, as it was worth being published to all the world." In the
afternoon, the blessing of the land and the benediction in the name
of the pope follow. At the governor's request, the archbishop also
blesses the "fatal gate called Puerta de los Almacenes ('the gate of
the magazines'), through which Don Fray Hernando Guerrero had gone
into exile." The governor lives in great harmony for the ten years
of his service in the Philippines.]
CHAPTER XI
The archbishop tries to visit the missions of the religious,
but suspends that effort, and builds the cathedral of Manila.
The archbishop, Don Miguel Millán y Poblete, came here with the firm
determination to pursue the plans of Don Juan de Palafox y Mendoza,
bishop of La Puebla de los Ángeles, who had consecrated him. Those
plans had caused great disturbances in Nueva España because of
their novelty, and had divided that country into the two divisions
of Palafoxistas and Palancas, [86] who were no less mischievous than
the Guelphs and Ghibelines in the time of Federico Barbarroja [i.e.,
Frederick Barbarossa] when determinations issued forth to combat with
understandings. Don Juan de Palafox tried to reduce the ministries of
the missions (which the orders had possessed in Nueva España since the
conquest) to regularly-appointed curacies with canonical institution
and collation, so that they could be administered by ordinary
jurisdiction, to the suppression of the delegated jurisdiction. This
was done in order that the ecclesiastical hierarchy might be one
whole in its proportionate parts; and that the episcopal dignity might
possess entire dominion over the shepherds of its sheep, by visiting
them and sitting in judgment on their excesses in the office of parish
priests, which they exercised by virtue of the concession of St. Pius
V and other worthy pontiffs. His great perseverance obtained that
in the form established at present among the orders, who desired to
retain some ministries of the missions--leaving others, because that
subjection to the bishops did not seem to them to be in harmony with
the institutes of the orders. I shall not mention the disturbances
and scandals that the common enemy of souls compassed during that
time for the ruin of many--which filled the world with gloom, and
gave perfidious heretics the opportunity to blaspheme against the
Catholic priests--for they are very well known.
The archbishops of Manila tried to establish that kind of
ecclesiastical hierarchy in Filipinas, but as he was so holy,
and only desired to promote the greater honor and glory of God (Qui
cogitationem pacis et non aflictionis habet) [87] he found considerable
inconveniences and even impossibilities in effecting what he was
attempting. For Don Juan de Palafox had a great plenty of secular
priests who were very suitable in learning and virtue for choosing and
presenting for the missions, which the orders were abandoning, because
they refused to submit to the rigor of the canonical collation in the
appointments to the missions. But the archbishop found a great lack of
secular priests in these islands, for scarcely are there enough in this
country to fill the choir of the cathedral of Manila, with prebendaries
and chaplains for the royal chapel, and some few curacies which the
clergy hold in this archbishopric. For the Spaniards in this country
multiply but slowly, and very few of their sons apply themselves to
following the ecclesiastical life, either secular or regular. That
is so true that the orders could not maintain themselves if it were
not for the continual missions that are brought from the kingdoms of
España. Thus, the clergy is composed of the sons of the Spaniards of
this country, and with these is maintained a cabildo in this cathedral
of Manila, so distinguished that it might belong to one of the first
churches of España; for most of them are doctors in sacred theology,
after having graduated first as masters of arts. He who has the
least degree is a master. All of them are very learned and of known
virtue, which is a cause for admiration, as they live so far from
reward that one rarely passes from the sphere of the dignities of the
said cabildo. For although some have attained the episcopal dignity,
these are very few--as, for instance, this year their dean, Doctor
Don Domingo de Valencia, was promoted to the bishopric of Camarines,
[88] but at such an age that he cannot obtain the dignity for a long
time. However, in order to comply with his obligation, and to give
the orders an incentive to represent in judicial form what they
had to allege, the archbishop resolved to place the visitation in
execution. He began with the mission at Binondoc, outside the walls
of the city of Manila, belonging to the religious of St. Dominic,
who immediately abandoned that mission; and the same was done by the
other orders, who left the missions in their control in the hands
of the governor as vice-patron. The latter referred the consultative
vote on a so great and weighty matter to the Audiencia in the royal
assembly. It was thoroughly discussed by the auditors of the Audiencia,
who were all very eminent jurisconsults; and they, recognizing the
impossibility of placing in execution in these islands what Don Juan
de Palafox had established in Nueva España, as the system in vogue
in these regions is very different, despatched a royal prohibition
to the archbishop, ordering him to hold his right in reserve, and
to suspend what he had begun until the royal and supreme Council of
the Indias should be informed, and should take suitable measures. The
archbishop was notified by the first and the second royal prohibition;
and he obeyed it, and suspended the visitation, after making his
protests. From that time the orders found him a most loving father
and protector. He referred the case to the royal Council; the orders
also [did the same], by the authority which they gave to the most
reverend father master Fray Juan Polanco of the Order of Preachers,
the procurator of the province of Santo Rosario at court. All the
orders renounced the missions in their charge. The president [of
the Council] was the count of Peñaranda, Don Gaspar de Bracamonte y
Guzmán, a minister of great talent and experience in very difficult
negotiations, as he showed in the peace of Nimega, [89] where he was
the plenipotentiary of Don Felipe IV. That most erudite senate having
examined the matter, and having penetrated like lynxes the most hidden
difficulties, imposed silence for the time being on that innovation.
The perverse spirit of discord which had in charge the incitement of
that litigation in which the prince of darkness profited by a great
number of scandals, discords, and tumults, was suspended and remained
as if asleep for forty-four years--until it awakened, in the year 1697,
because of our sins. Archbishop Doctor Don Diego Camacho y Avila,
[90] a native of Badajoz and former magistral canon of that holy
church, and fellow of the chief college at Cuenca in Salamanca, came
to these islands [in that year]. He was a great prelate, and very
vigilant in his pastoral office. He died later (the year of 1712)
as bishop of Guadalajara and was well remembered for his zeal and
integrity. [Here follows an account of the attempt of Archbishop
Camacho to enforce the visitation of the regulars, which we omit in
this place, as it will be sufficiently noticed later.]
In the beginning, the provinces of América were founded entirely
in accordance with the regular institutes of communal houses and
convents, with a great number of conventuals; they did not need to
take these from the provinces of España, as they could choose plenty
from the country. On the contrary in Filipinas we have no more than the
convents of Manila, Cebú, and Guadalupe as communal convents--although
only the convent of Manila preserves that character; while the others,
more than seventy-four in number, are only missions where one single
religious lives, and, in a very few, two ministers, according to the
size of the village and the ability of the province. The latter is wont
often to consist of as many priests as missions, until reënforcements
of religious come from España; and if that reënforcement is very slow,
then there are generally more missions than religious as priests. What
I say here of our order is the same of all the others. It is not so in
América, Perú, and Nueva España, where the convents are established
totally independent of the missions. They have plenty of religious,
and those who belong to the land itself, so that they do not have
to send to España for them. Those convents have their incomes by
which they are sustained, so that they do not need any of the fees
of the missions; and consequently, the orders who wished to retain
some missions subject to the ordinary could do so very easily, by
assigning some religious to that mission who knew the language of
those villages. Such religious are presented to the vice-patron, who
presents them to the bishop. The latter examines them, and gives them
the collation of the curacy in regular appointment. They administer
that office in subjection to the priors of the convents, and to their
visitation and correction in matters concerning the order; and in
subjection to the bishops, who hold jurisdiction and visitation over
them in regard to any transgressions in their office as curas. Those
religious are maintained perpetually in their offices, and the chapters
cannot change them to other convents; for they cannot leave their
curacies without the intervention of the vice-patron and bishop, who
are very loth to change them because of the investigations demanded
by the presentation, examination, and collation. Those religious
(who are very few) having been dedicated to that office of curas,
the others, who consist of almost all the religious of the province
who are exempt from that occupation, hold their chapters and change
their priors according to the constitutions of the order.
It is not so in these Filipinas, where, as I have said, there are so
few religious. Supposing that the plan of Don Juan de Palafox were
to be inaugurated, and that all the religious submitted to receive
the canonical collation of the curacies in proprietary appointment,
the conservation and continued supply of religious would cease. The
chapters would cease, for they could not remove the religious from
the villages where they were acting as proprietary curas; and it
would be necessary to keep them where they had their parishes. Very
great difficulties would ensue from that. The province would cease
to send procurators to España to bring back religious; and if the
generous motive of coming as apostolic missionaries ceased, they
would leave their provinces and fatherland--all the more because of
being subject to the bishops, a burden so far from the exemption of
the regulars that we watch so carefully. That subjection would have to
be not only to the bishop but also to the ecclesiastical governors of
a vacant see. There have been so many of the latter in these islands,
that in Manila they had them for fourteen years; and in Cebú, Cagayán,
and Camarines, for twenty years. The provincials would have nothing
left but that name, and would not have entire control over their
subordinates. The above and many other representations were made to
Archbishop Don Millán de Poblete, and they availed so well with him
that he suspended his resolve. The same things were represented to Don
Diego Camacho, and these same reasons moved the gentlemen of the royal
Council of the Indias to moderate that subjection--leaving it only in
the visitation, with the limitations already mentioned, thus enjoining
perpetual silence, in regard to erecting the missions into curacies,
and to allowing the orders to abandon the ministries of those missions.
The archbishop having put aside his doubt in regard to undertaking
the visitation of the regulars, dedicated himself, as a true prelate,
to his other obligations. The first one was the building of the
cathedral, because of the ruin that occurred in it on the fatal night
of St. Andrew in the year 1645; the church of the girls' school of
Santa Isabel was being used as a cathedral. He placed his shoulders
very earnestly to that so chief obligation, although the poverty
of the times made it difficult for him. He set about collecting
materials, and the order of our father St. Augustine lent him the
lime-kilns of Birabira, where the best and strongest lime of all
the islands is made. The pious and Catholic governor, Don Sabiniano
Manrique de Lara, was the one who conquered the greatest difficulties
by collecting a generous alms from the citizens of Manila, and by
giving his aid to the archbishop. The building was commenced, and,
after the trenches for the foundations had been made, the archbishop
clad himself in his pontifical garments and on the twentieth of April,
1654, blessed the first stone, which was carried by General Don Pedro
de Mendiola. The master-of-camp, Don Pedro de Almonte, carried on a
rich tray a bronze plate with the inscription of the erection of the
church. Captain Don Nicolás Sarmiento carried on another tray five
silver coins, and Captain Diego Castellanos a box of lead. All went
in procession to the place where the stone was to be placed, and the
governor and archbishop set it in position, while the litanies were
being chanted. In a hollow already made in the stone were placed the
plate and coins. The inscription on the plate is as follows:
"While Innocent X was governing the Church, King Felipe IV the
Españas, and Don Sabiniano Manrique de Lara, knight of the Order
of Calatrava, the Filipinas Islands, this stone for the building
of this holy cathedral--its titular being the Conception, and its
patron St. Andrew the apostle--was placed in position by Don Miguel
de Poblete, metropolitan archbishop, April 20, 1654."
The building of that cathedral proceeded, as the time, which was
very full of troubles, allowed; accordingly it lasted for many years,
two or three years having passed without any work; and its dedication
services were held on September 8, 1671. It is of Doric architecture
and has three naves, and is very strong, as it is built of heavy
stone. It has a reredos of the finest sculpture in these islands. It
was completed by Archbishop Don Diego Camacho y Ávila, who built a
very beautiful high tower that contains some very fine bells. [91]
He also built the sacristy and other parts which were wanting for
the completion of the cathedral, and adorned it with a quantity of
wrought silver and very rich ornaments and lamps, which he sent from
Guadalajara, for he was not forgetful of his first spouse.
CHAPTER XII
Wreck of the galleon "San Diego;" the mission that arrived from
Nueva España; and the feast of the Conception of our Lady.
This province of ours was very deficient in religious to fulfil its
charge of the instruction and teaching of so many villages, which
were commended to our care as the first spiritual conquistadors of
these remote islands. Nine years had already passed since the last
mission had reached this province (in the year 1645), during which
sixty religious had died; and, besides, the procurators who had been
sent to España to get new missions had suffered the same fate. Father
Fray Cristobal Enriquez, although he reached Madrid, and presented
himself before the royal and supreme Council of the Indias for
that purpose, did not obtain a favorable despatch. For, permission
having been given him to conduct thirty religious to these islands,
and trusting to that and having assembled and conducted many from
the provinces of España to Sevilla (in which he had spent the little
that he had for that purpose), a new decree was issued in which he
was ordered to suspend the transportation of the thirty religious
who had been allowed to him, under pretext of inability to equip
them because of the many war expenses of that time. The religious
who were assembled in Andalucía returned to their provinces; and
father Fray Cristobal Enriquez, having spent all his supply money,
died in the city of Cáceres, which was his birthplace.
With these losses the province found itself in the greatest need
because of the lack of workmen for the missions in its charge,
until the arrival in 1654 of the galleon "San Diego" in charge of
the commander Pedro Villarroel de la Cuesta--which was wrecked in
the beginning of June near the harbor and bay of Manila, as it went
aground on an unknown shoal. However, only the hull of the ship
was lost and all the men and the cargo were saved. That galleon
brought fifteen religious, who had been sent by the provincial of
the province of Méjico, by virtue of the authorization given him by
the last procurator of this province, Fray Francisco de Victoria, who
died in Méjico. The said religious were admitted into this province
at a private meeting of the definitors held on June 13 of the said
year 1654. They are as follows:
Father Fray Gerónimo de la Serna, who was in charge of that mission,
forty years old, and twenty-five in the habit. He had been a prior
with vote three times in his province, and died in the year 1668.
Father Fray José Polanco, a theologue. He was an excellent minister
to the Tagálogs and Ilocans, and served in this province for many
years with great credit, for he was an able minister and skilled in
both languages. He died in the year 1681, in a grievous manner; for,
when coming in a champan from the province of Ilocos, where he was
prior of the convent of Bauang, the vessel went to pieces and he was
drowned together with sixteen persons in the same boat.
Father Fray José de la Cruz, minister of the province of Pampanga,
where he rendered much service to the order, and left a lively
remembrance of his zeal in the churches of Candaba, Betis, and México,
which he built from the foundations with great beauty and strength. He
died in the year 1695.
Father Fray Francisco Jordán, an excellent theologue, who was afterward
given the title of lecturer. He was a successful minister to the
Ilocans, and a good preacher. He died in the year 1666.
The father lecturer Fray Lorenzo de Cisneros, who had taken the habit
after he had been a secular priest for many years. He was an able
theologue, and had been one of the household of Don Juan de Palafox,
whom he had served considerably in his litigations with the regulars of
Nueva España. That religious was minister to a Christian village some
time in Ilocos; but afterward his mind failed him, and he lived so for
many years, suffering the troubles and hardships that so troublesome
an infirmity causes. I knew him for many years, and he was never
furious, but very mild and gentle. Consequently, he was always left
unshackled, and gave no other sign of the infirmity from which he was
suffering than his outbursts of greatest nonsense. He was ever very
affable and courteous. A few days before his death, he recovered his
mental faculties; and, after having received all the holy sacraments,
he died in great calm in 1662, at an age of more than seventy.
Father Fray Pedro de la Plaza, fifty-three years old, an excellent
theologue, who had also been a secular priest for many years, and
only had three years of profession. He died in 1665 in the convent
of Manila.
The brother chorister, Fray Antonio de Quesada, twenty-two years old,
a student in the arts. He seems to have been a minister in the province
of Pampanga, and very skilful in that language. He died in 1661.
Brother Fray José de Sotomayor, who was a minister in the province
of Ilocos, and died in the year 1665.
Brother Fray Bartolomé de la Torre, twenty-two years old, who had
completed his studies. Afterward he became lecturer in arts in the
convent of Manila, and was sent to the province of Bisayas, where he
was an able minister, definitor, and vicar-provincial. He died in 1684.
Brother Fray Marcos Zapata, a theological student, twenty-two years
old and five in the habit; he was a minister in the province of Ilocos,
where he died in 1673.
Brother Fray Francisco Flores, of the same age and [length of time in
the] habit, was minister in the province of Tagalos, and died in 1675.
Brother Fray José de Mendoza, twenty years of age, was minister in
the province of Ilocos, and a fine preacher in that language. He died
in the convent of Manila in 1678.
Brother Fray Luis de Montujar [or Montufar: Pérez] twenty years old,
was an excellent minister in the province of Tagalos, definitor,
president of the chapter, and my predecessor in the office of
commissary of the Holy Office of the Inquisition. He was a very
observant religious, and died in 1690.
Brother Fray Domingo de San Miguel, twenty-four years old, a student in
the arts. He was a fine religious, of much modesty and great virtue. He
served much and well in the province of Ilocos. He became visitor,
and died in the Manila convent in 1677.
Brother Fray Miguel de Quesada, nineteen years old. I can find no
notice of the province in which he was minister, or of his death.
Fray Antonio de Salcedo (or San Nicolás), a lay-brother, of great
virtue and simple humility. He served the Manila convent well, and
died in 1690. [92]
All those religious were natives of Nueva España, and sons of the
province of Santísimo Nombre de Jesús of Méjico. Before admitting them
as sons of this province, many and great difficulties were experienced.
[Continuing, the author discusses these difficulties, with citation
of various authorities. The religious of Nueva España and Peru
administer the sacraments by authority of the ordinary; while in the
Philippines it has been delegated by the popes to the definitors,
who sub-delegate it to the various religious. In order to go to the
Indias, the consent of the general and of the king is necessary, and
is obtained through the royal Council of the Indias. The difficulty
arises, then, because these religious have not been previously
presented in the above Council. Necessity, however, rules the day,
and they are admitted--although the precaution is taken by the heads
of the order in the islands to state their intention of obtaining,
within six years, the consent and approbation of the royal Council
of the Indias to that admission.]
The loss of the galleon "San Diego" was felt keenly, as there was a
great lack of ships in these islands because of the repeated shipwrecks
of preceding years. But all knew that it was apparently permitted
by divine Providence so that they might not have a ship which was
built by so many extortions on the natives. That is an irremediable
difficulty in the shipyards and in the cutting of timber in these
islands, as was seen in the building of that galleon "San Diego,"
which was built in the time of the most disinterested governor, and
one who had the cleanest hands that can be imagined; such was Don
Diego Fajardo, who was a wonder in that way. Also as superintendent
of its building was appointed the commander Don Pedro de Mendiola,
a man as creditable in this particular as the governor. Yet with all
that vigilance, great vexations, wrongs, and expenses were heaped
on the natives. The chief cause was the foreman and master of the
building, who was a Moro named Nadir, who assuredly was the very
opposite [93] from the disinterestedness of Don Pedro Mendiola. This
man, from one thousand two hundred Indians who were drafted monthly
from the provinces of Tondo, Bulacán, Balayán,and Tayabas, occupied
scarcely four hundred in the work, and sometimes five hundred. The
[service of the] remainder he reduced to money, in which they redeemed
their oppression. A curious person, having reckoned the cost of that
galleon, found that it had cost the king sixty thousand pesos, and
the natives more than one hundred and fifty thousand. This is an evil
that has been seen to be irremediable; for it is impossible to build
galleons in any other way, because the cutting of the timber must be
managed by sailors--a class of men who lack pity, and have too much
greed--and because the Indian natives are so weak and so hostile to
work that they prefer their ease to all advantage to themselves. This
has been the cause of the tumults and insurrections, such as that of
Palapag in 1649, and that of the province of Pampanga in 1660; and,
in the time of Governor Don Juan de Silva, that of 1614, because of
the considerable felling of timber which was occasioned by so much
shipbuilding as was caused by the undertaking against the Dutch. Then,
most of the provinces of these islands mutinied and almost rose in
insurrection; and there was danger of a general outbreak, had not
the religious who were ministers in the provinces reduced the minds
of the natives to quiet; for they, overburdened by so heavy a load,
were at the point of desperation.
[In December of 1654 is celebrated the feast of the Immaculate
Conception of the Virgin--which was formally proclaimed as a dogma
of the Roman Catholic Church, December 8, 1854. The celebrations in
Manila extend over a number of days, and all take part in them. The
papal permission for the feast has been obtained from Innocent X by
the entreaty of Felipe IV.]
CHAPTER XIII
Wreck at Boronga of the galleon "San Francisco Javier;" and the
election of our father Fray Alonso Quijano as provincial.
[The loss of the galleon "San Francisco Javier" in the port of Boronga,
in the island of Leyte--one of the best harbors in the Philippines--is
keenly felt in the islands; and, together with the putting back in
1655 of the two ships "Victoria" and "Santiago," which had sailed
for Nueva España, is provocative of much misery. The people of the
first-named vessel are all saved, but all the cargo and money are
lost. The Filipinos along that coast are the only gainers of the wreck,
for they recover much of the money. The loss is investigated by the
auditor, Francisco Samaniego Cuesta, who shows himself unnecessarily
severe in his investigations. The wreck is looked upon by people
generally as a punishment from Heaven for the cruelties practiced
on the natives in the building of the "San Francisco Javier." The
islands are reduced to a wretched condition "both for the lack of
money (although some was recovered from the 'San Francisco Javier'),
and because the reënforcements of infantry were delayed which the
governor had requested from the duke of Alburquerque, "who was
governing Nueva España; as well as through the fact that trade with
China had greatly fallen off, because of the lack of the food which
preserves it, namely, Mexican pesos."]
Our father provincial, the lecturer Fray Andres Verdugo, finished the
term of his governorship to the universal satisfaction of all because
of his great prudence; and all were desirous to reëlect him after the
six years had passed, which is the length of time assigned by our
rules before the provincial as well as the definitors and visitors
can be reëlected. The time for the chapter meeting having arrived,
the fathers assembled May 6, 1650, in the convent of Manila. Father
Fray José de la Cuesta, the only definitor (as the other three first
ones had died) presided over the chapter. As provincial they elected
our father Fray Alonso Quijano, a native of Corral de Almaguer in La
Mancha, a minister of very long standing in the provinces of Visayas;
he was a man of great prudence and wisdom, and great knowledge, and
very skilled in the difficult science of commanding. As definitors were
elected Fray Dionisio Suárez, the lecturer Fray Baltasar de Herrera
[94] (who afterward joined the Order of St. Francis), the father
master Fray Lucas Ortiz, [95] and father Fray Juan de Torres. [96]
The visitor of the preceding triennium, father Fray Alonso Clemente
[97] and Fray Pablo Maldonado, were present. They passed acts very
suitable to the excellent administration of the missions in our charge,
and for the better observance of our rules.
After that chapter had been concluded, not only our order but also
the fathers of St. Dominic and our discalced Recollects (who had
celebrated their chapters on the same day) were confronted by a
great exigency. [This is an order by the governor and royal Audiencia
requiring the presentation of the lists of the chapters, as is done in
the other parts of the Indias. The Audiencia being petitioned allows
the orders to continue their former practice in this regard, after
sending an account of the matter to the Council of the Indias. After
a digression called forth by this exigency, the author proceeds:]
As soon as the new governor, Don Sabiniano Manrique de Lara assumed
his office, and had performed his first duties, and had taken the
residencia of his predecessor and given sentence in the cause of the
latter's favorite, he devoted himself with great activity to carrying
out such measures as were possible for establishing the prosperity
of his government. He found the community of Manila greatly afflicted
and weakened by its past troubles and wars, and its wealth exhausted
by the lack of commerce with Nueva España, because of the so repeated
return of the ships in distress and the wrecking of the galleons. In
that year of 1654 was lost a large galleon which was being built
in the kingdom of Camboja at great expense to the royal treasury;
it was dashed to pieces near Luban, fourteen leguas from Manila,
when it was coming here after having been completely finished.
[The remainder of the chapter is concerned with Mindanao affairs,
which will be sufficiently noted elsewhere.]
[Chapter xiv treats of the Chinese pirate Kuesing, and of the answer
sent him by the governor of the Philippines; chapter xv of the
earthquake at Manila, August 20, 1658, and the embassies from Siam
and other kingdoms to the governor; and chapter xvi of Mindanao and
Joló affairs, all of which will be noted hereafter.]
CHAPTER XVII
Second election as provincial of our father Fray Diego de Ordás;
loss of the galleon "Victoria;" and insurrection in Pampanga.
During all his three years in the government of this province, our
father Fray Alonso de Quijano proved himself a prudent and devout
superior--and such were needed in times so calamitous as were those of
which we are writing; for a great deal of misfortune fell to the lot of
our province, as we were very short of religious to serve in the hard
work of the missions. For as an offset to the small reënforcement that
had come in the year 1654 from Nueva España, twenty had died--among
whom were the former provincial fathers, Fray Jerónimo Medrano
and Fray Andrés Verdugo, who were equivalent to the loss of many,
as they were two firm columns of this province. The procurator who
was sent during the past years, Fray Cristobal Enriquez, had died
in Cáceres, his birthplace, before obtaining a mission, because of
the many difficulties that he had to encounter, and that is the main
cause of his early death. Father Fray Juan de Torres, who had been
despatched after him, died in this Southern Sea while sailing toward
Acapulco. Thus did this afflicted province find itself reduced to so
short a number of religious that they were unable to sustain so great a
weight. That lack of religious was suffered not alone by our province
but by all the other orders, who complained of the same affliction;
for the loss of so many galleons, and the difficulty in securing
despatches in España because of the many war expenses, delayed the
reënforcements necessary for the aid of the missions. The worst was,
that as they were so few and carried the work of many, more of them
died; for they were worn out by the too heavy load which necessity
laid upon them. All those adversities were tempered by the wisdom and
great prudence of our father Fray Alonso Quijano during his afflicted
triennium; for his peaceful countenance quieted the most severe storms,
and gave proofs of the great wealth of prudence and sagacity which
reposed in his breast, so that he left all the province desirous of
again placing him in the foremost place of the command whenever they
had an opportunity of making so wise a choice--as happened in the
year 1665, which will be related in its proper place.
When the term of the three years of his government had expired, the
day assigned by our rules for the celebration of the new provincial
chapter in the Manila convent of San Pablo arrived, namely, May three,
1659. Father Fray Dionisio Suárez, senior definitor of the former
chapter, presided. Our father Fray Diego de Ordás was elected for
the second time as provincial, by universal accord; but with many
objections on his side, for he made as many efforts as possible to
escape the election. But the urging of all the capitulars--or, to
speak more truly, the great prudence and religious zeal with which
he had governed the first time when he was elected, in the year
1647--was opposed to his resistance. This province has always been
very cautious in not handing over the helm of its government to new
pilots, even when it has possessed such, skilled and experienced;
for more often the election results with but little satisfaction
if one trusts to appearances, which are wont to be costly to good
government.... The system and composition of this province is very
different from those of the others in Europa, and needs another kind
of competency than what they demand; and so one learns by the road
of experience, in which there is usually less error. There is no
greater assurance for victory than having already conquered. [Some
further reflections similar to the above follow.] As definitors were
elected fathers Fray Pedro Mejia, Fray Pablo Maldonado, Fray Juan de
Borja, and Fray José Duque. [98] The visitors elected were the father
lecturer Fray Antonio Carrión [99] and Fray Isidro Rodríguez. [100]
They enacted some very useful ordinances for the good government of
the province, and the better prosecution of gospel preaching, to the
observance of which great attention was paid during their triennium.
["All the ten years' term of the government of the prudent and
magnanimous governor, Don Sabiniano Manrique de Lara, were a fatal
period of troubles and disasters, such as these islands had never
suffered, so great and continued were they." A eulogy and partial
sketch of the governor follows. Losses of ships, men, and money,
and the scanty reënforcements sent from Nueva España--only a hundred
soldiers having arrived, while as many have died on the way--are
dwelt on. "In addition to that, four galleons had been wrecked, which
buried more than five hundred men in these seas--a loss which was the
final blow to the prosperity of these islands.... One million pesos
was all the aid that Don Sabiniano received in ten years, although
in years when there were fewer demands on the treasury five hundred
thousand were sent from Nueva España annually. And the least cost of
the construction of a galleon is sixty thousand, and they are very
frequently wrecked because of the turbulence of the seas." The author
mentions a number of disastrous shipwrecks occurring at various times
in the islands, describing especially that of the "Victoria" in 1660,
which had been sent to Zamboanga and Ternate with reënforcements of
men. That wreck occurs while sailing from Iloilo to Zamboanga, and all
hands are lost--among them being three Jesuits, Father Francisco Roa,
[101] the provincial of the Society, Father José Pimentel, [102]
and the lay-brother, Lorenzo de Alba. [103] The chapter closes
with the beginning of the insurrection of the Pampangos in 1660,
"the most warlike and noble people in these islands, and near Manila."]
[That insurrection is continued in chapter xviii, and that chapter and
the two following deal also with the insurrection of the Pangasinans
in 1660-1661. Chapter xxi deals with the raid of the Pangasinans and
Zambals into the province of Ilocos in 1660-61, and the insurrection
of the latter people is continued also in the three following
chapters. All of these insurrections will be dealt with later in
this series.]
CHAPTER XXV
Second election of the father provincial, Fray Alonso Coronel,
and of the events concerning the pirate Kuesing (Pompoán).
(1662)
Under the mild and pacific government of our father provincial Fray
Diego de Ordás, this afflicted province was able to lift the burden
of so many troubles as the adversity of the times and the great lack
of religious occasioned. That lack increased to the pass that many
were giving out under the heavy burden that necessity forced them
to assume; for those most privileged by their age and by sickness
carried burdens that were enough for two, and most of them the burden
of three, so that many succumbed and made the lack greater. With
these disasters came the time for the celebration of a new chapter,
to the great sorrow of all the province at taking farewell of the mild
and prudent government of our father Fray Diego de Ordás. They also
grieved because there were few experienced persons to substitute in
his place; for a time so full of dangers needed a pilot experienced
in the government of a province so assailed by its adversaries.
The capitular members assembled in the Manila convent, and all were
unanimous in [their purpose to] elect as provincial father Fray José
de la Cuesta, prior of Bulacán, an able religious. He was very learned
and experienced in the Greek language, which chair he had filled by
substitution in the university of Salamanca, because of the death of
his father, Master Andrés de la Cuesta Olmedo, the regularly-appointed
professor of that subject. But that hope was frustrated, for God
had taken him to himself two days before the chapter, to the general
sorrow of all the province--especially of our father Fray Diego de
Ordás, who had brought him from his province of Castilla in the fine
mission that entered this province in the year 1635. Accordingly, the
chapter was convened under the presidency of father Fray Juan de Borja,
the third definitor, because of the deaths of the [two] others, Fray
Pedro Mejía and Fray Pablo Maldonado. Our father, Fray Alonso Coronel,
[104] a religious of great virtue and prudence, and such an one as
the times needed--also of the said mission conducted by our father
Fray Diego de Ordás--was elected, April 29, 1662. The definitors
elected in the chapter were fathers Fray Gonzalo de la Palma, [105]
Fray Luis de Medina, [106] Fray Isidro Rodríguez, and the lecturer Fray
Antonio Carrión, and the visitors, father Fray Juan de Vergara [107]
and Fray Juan de Isla. [108] They passed the acts necessary for the
efficient government of the province and for the administration of the
doctrinas where were missions of new reductions of people, especially
on the outskirts of the province of Ilocos--which is also the farthest
[from Manila] in this great island called Luzón. There father Fray
Benito de Mena [109] was progressing finely with the conversion of
the Indians of Aclán and Vera in the mountains contiguous to Cagayán,
of which we shall treat more fully hereafter.
[All the past dangers and difficulties are now overshadowed by the
attempts of the Chinese pirate Kuesing, the recital of which takes up
the rest of this chapter and the following one. Chapter xxvii deals
principally with the rising by the Chinese of the Manila Parián, and
their punishment (1662-63); and chapter xxviii, with raids of the
Joloans and Mindanaos among the Visayas (1662-63), in which father
Fray Francisco de Mesa, O.S.A., [110] loses his life. These various
topics will be sufficiently treated hereafter.]
CHAPTER XXIX
Arrival of the new governor, Don Diego Salcedo; and of the mission
of religious which came the same year.
(1663-64)
It was the will of divine Providence that, after so many and continual
returns of the galleons to port, as aforesaid, the ship "San José"
which had left the port of Cavite in the past year of 1662 under
charge of Commander Francisco Garcia del Fresno--a native of Cadiz,
and very skilful on the sea; and afterward artillery general for
his Majesty--should reach Nueva España in safety. The viceroy of
Nueva España was the conde de Baños, Marqués de Labrada, [111]
who, after he became a widower, left the vanities of the world,
took the discalced Carmelite habit, was ordained a priest, and died,
bequeathing fine examples of virtue and admonition. His example was
later followed by his son, Don Juan de Leiva, who received the habit
of a lay religious of our father St. Augustine in the convent of San
Felipe in Madrid. The successor of Don Sabiniano Manrique de Lara,
namely, the master-of-camp Don Diego Salcedo, a native of Bruselas--a
son of a Spanish gentleman (a native of Cuenca) and a Flemish lady--was
then in the city of Méjico. He had been a very brave soldier in the
Low Countries for many years, and for his services had been made
master-of-camp of an army of Walloons. [112] For that reason, and
because he was a favorite of Don Juan de Austria, whose captain of the
guard he is said to have been, he was granted the government of these
islands. On account of the fact that so many galleons had put back
[to these islands] he had been detained in Méjico for several years.
In the same city was also found father Fray José de Paternina, [113]
a son of the convent of Badaya, who had been detained for three years
with a mission of ten religious who had been sent from the province of
Castilla by the procurators of this province of Filipinas, the father
masters Fray Gaspar de Lorenzana and Fray Francisco de Aguilera. That
mission was conducted with the money which was left owing to this
province by its procurator and definitor, Fray Cristóbal Enríquez,
who had died in the city of Cáceres, his native place.
At that time our most reverend father-general of all the Order
of St. Augustine, the master Fray Pablo Luquino, was at the
court of Madrid. He had gone to visit the provinces of España and
Portugal. Moved by his great zeal, he aided greatly with his authority
in the collection of that mission, which was small because of the
scarcity of means for its transportation, but large because of the
great lack of religious in this province. As his vicar and prelate
of that mission, he appointed father Fray Diego de Jesús, a son
of the convent of Salamanca and a native of Béjar, and then master
of novices in the convent of San Felipe in Madrid. But the latter
having petitioned our most reverend father-general to be excused from
it, because of legitimate reasons that he had, father Fray José de
Paternina, a native of the town of Álava, and son of the convent of
Santa Catalina in Badaya, was assigned for that duty in his place. He
conducted eleven religious of the province of Castilla and of this
province, as they were given the habit in order to pass thither. [114]
They reached Méjico, where they were detained three years because of
the lack of the galleons from these islands, as we have related.
At the same time Don Andrés de Medina, with a Peruvian gentleman, a man
most skilful in astrology, mathematics, and cosmography, had arrived
at Méjico from Madrid. He had offered to his Majesty to discover the
islands called Salomón because of their great wealth. [115] These are
the islands which Adelantado Alvaro de Mendaña y Neira went to discover
in the year 1595, with four vessels which he took from Callao in April
of the said year. His chief pilot was Pedro Fernández de Quirós, who
is mentioned in the first part, book 3, chapter 16, page 476. [116]
After having endured many hardships, and after the adelantado had died,
his men reached the port of Cavite under command of the adelantado's
wife, Doña Isabel Barreto, in February of 1596, and later returned to
Nueva España in the galleon "San Gerónimo." Mention of that discovery
will be found in the relations of Doctor Don Antonio de Morga, which
I omit here, as it is foreign to our subject. Don Andrés de Medina
brought royal decrees ordering the viceroy of Nueva España to give him
vessels in the South Sea, and men, for that discovery and conquest;
but it was impossible to do so at that time, because of the lack of
ships, which is constant on the said sea. However, in order to content
him, because of the letters and decrees that he bore, the viceroy,
Conde de Baños, appointed him commander of the galleon "San José,"
after removing its commander, Francisco Garcia del Fresno, who had
brought the galleon from Filipinas. That was contrary to the royal
ordinance, which prohibits the viceroys to change the commanders
(unless the commander has died), and those who have the future
succession to the governorship of the Filipinas.
When the time arrived, Governor Don Diego de Salcedo embarked, taking
with him the most distinguished train of people that has been seen on
any occasion. For of captains alone there were twenty-six, and I think
it advisable to inscribe their names here, because of the great honor
and prestige that they brought to the community of Manila. They were
as follows: Don Antonio Sanchez de Quirós, ex-captain of cuirassiers
in Flandes; Juan Martinez Corrionero, alférez and adjutant in Flandes;
Don Francisco de Moya, Don Juan de Briones, and Don Tomás de Castro
Andrade; [117] Don Pedro de la Peña Maceda, a soldier of Flandes; Don
Antonio Xigundi; Don Francisco and Don Martín de Tejada, brothers;
Don Luis Matienzo, Don Juan de Guzman, Don Pedro Mendiguerren,
and Don José Alsara; Don José Cornices, and Don Gonzalo Samaniego;
Juan de Alquica, a brave Vizcayan; Juan de Palomares Castro, Don Juan
de Pimentel, Don Feliciano Velázquez, and Don Joaquin Ramírez; Don
Francisco Vanderváez, Don Alonso Valdés, and Don Juan Giménez; Don
Pedro de la Mancha, Don Diego Castañeda, and Don Miguel de Alegría;
the chief pilot, Leandro Cuello; and others. Two auditors embarked,
namely, Licentiate Don Francisco de Coloma Maceda, and Licentiate Don
Francisco de Mansilla Montemayor; and many other persons of account.
Father Fray José de Paternina, whom the Inquisitors of Méjico had
appointed commissary of the Holy Office for the city of Manila,
embarked with eleven of our religious; and father Fray Cristobal de
Santa Mónica, of the discalced religious of our father St. Augustine,
with another fine and more numerous mission--among whom was that
virtuous and erudite preacher, Fray Isidoro de Jesús María, one of the
best preachers of that century, whose sermons might arouse admiration
in Europa. Where he surpassed, moreover, was in those that he preached,
for twenty consecutive years, on the sorrows of most holy Mary. But
his sermons did not have the good fortune to be printed, except the
first on that subject, and a few others on other festal occasions.
Governor Don Diego was very angry at the affront that the viceroy
had put upon the commander, Francisco García del Fresno, without any
authority for it beyond the mere authority of viceroy. Therefore, as
soon as the galleon left the port of Acapulco and had lost sight of
land, he ordered the drums to be beaten, and deprived the commander
Don Andrés de Medina of his office, which he restored to Francisco
García. When that was learned in the royal and supreme Council of the
Indias, his Majesty approved of it, and issued a new decree ordering
the viceroys of Nueva España not to change the commanders or those
who were to succeed in the second place [as governor]. Don Andrés
de Medina, being a wise and prudent man, made no resistance, except
that he retired to the quarters of the boatswain, from which he did
not emerge until the galleon after many months cast anchor at Cavite.
The galleon "San José" sighted these islands late, and, as the
vendavals had set in, could not make port in either Palapag or
Lampón. After having suffered many storms they were obliged to
make port in the most remote and unsuitable harbor--namely, that
of Pasipit, in the province of Cagayán, which lies in 19 degrees
north latitude. The governor, the auditors, and the two missions
disembarked, and after many hardships traversed five provinces by
land, three of which (Ilocos, Pampanga, and Bulacán) were in our
charge, and two (Cagayán and Pangasinán) in charge of the religious
of St. Dominic. Our small mission was so unfortunate that three of
them died in the province of Ilocos: namely, father Fray Tomás de
Villanueva, a religious already aged, of the province of Castilla;
brother Fray Bartolomé de Grecia, a native of La Mancha; and father
Fray Juan de Ezquerra. The other eight reached Manila after so long
a journey; and these were received there [with the demonstrations]
that the great lack of religious in the province demanded. They were
as follows:
The father-commissary of the Holy Office, Fray José de Paternina,
son of the convent of Badaya, forty years old. He became prior of
Manila and Guadalupe, and died at sea in the year 1674.
Father Fray Juan García, of the convent of Burgos, and a native of
Álava. He was an excellent and efficient minister in the province of
Ilocos. He went to España and Roma as procurator for this province,
whence he returned with a plentiful mission of religious in the year
1679. He returned to the province of Ilocos, where he died in the
year 1699 with the reputation of great virtue.
Father Fray Pedro Martínez, son of the convent of Burgos and native
of Las Encartaciones; [118] an able minister in the province of
Ilocos, where he was vicar-provincial, and came to be definitor
of our province. He was a religious of great virtue, mildness, and
peaceableness. His death occurred in Manila, in the year 1683.
Father Fray Juan de Guedeja, native of Salamanca, son of that convent,
and thirty years old. He was a minister in Pampanga, and very skilful
in that language. He was a religious of various capacities, and was
greatly beloved for his gentleness. He was occupied in honorable
posts in this province, and died in the year 1689.
Father Fray Francisco Muñoz, son of the same convent of Burgos and
native of Álava, thirty years old. He was a zealous minister in the
province of Ilocos, where he died in the year 1687.
Father Fray Diego Gutiérrez, native of Madrid, son of the convent of
San Felipe, twenty-eight years old and eight years in the habit. He
was an excellent minister in the province of Tagalos, and died in
the year 1676.
Father Fray Nicolás de la Cruz, native of Zalaya, son of the convent of
San Felipe, twenty-eight years old. He was a minister in the provinces
of Bisayas, and died in Cebú in the year 1675.
Brother Fray Diego de la Puente, native of Madrid, son of this
province, twenty-one years old. He was a minister in the province
of Pampanga, and very fluent in that language. He was a religious in
whom were reposed great hopes, which were disappointed by his early
death in 1677.
Brother Fray Juan de Ibarra, native of Durango, son of this
province. He was a minister in Ilocos for a short time; most of his
life (which was very long), he passed in the convent of Manila, where
he was an example of poverty and humility, and where he died in 1713,
aged 75. [119]
Of the two auditors the senior in rank, by concession of his
Majesty, was Don Francisco Coloma. But Don Francisco Mansilla,
as he was stronger and younger went on ahead in forced journeys,
and took possession of his seat in the royal Audiencia. After a
considerable time, Don Francisco de Coloma arrived, and demanded the
seniority that belonged to him by precedence in their appointments as
auditor. Don Francisco de Mansilla alleged the act of prior possession;
and that gave rise to a suit that caused great trouble, as will be
seen later. [120] The sentence was sent to the supreme Council of the
Indias, and the preference was given to Don Francisco de Coloma, in
whose favor the declaration from España came after a number of years.
[One of the first acts of the new governor is the taking
of the previous governor's residencia which is entrusted to
Auditor Coloma. Many complaints are made by the citizens; for
the government of Filipinas "as it is more absolute, is more apt
to create dissatisfaction," arising from the governor's severity,
or from envy. He is, however, cleared of all charges in Spain; and
60,000 pesos that he has been compelled to deposit are returned to
him from the treasury of Mexico.]
Don Diego Salcedo commenced his government with the disaster of
the return in distress of the ship "San Sabiniano," under charge
of Commander Juan de Chaves. That caused great affliction, since
no galleon had succeeded in making its voyage to Nueva España in
safety. But divine clemency willed that better success should be
experienced by the first galleon that he despatched during his
government, namely, the "San José"--the vessel in which he had
come, and in which Don Sabiniano Manrique de Lara returned to Nueva
España. That galleon was the most fortunate of all that have been
built in these islands, for it never had to put back in distress,
and lasted for many years. It brought two governors to Filipinas,
Don Diego de Salcedo and Don Manuel de León; besides taking back in
safety the other, Don Sabiniano.
[Andrés de Medina, who had been deposed by the new governor on the
high sea from his ill-gotten command, obtains permission from the
latter after their arrival in the islands to go wherever he wishes,
to secure treatment for the illness from which he is suffering. He
has a ship prepared secretly, and goes first to Bolinao, "where he
discharged and paid the rowers. With the aid of father Fray Juan
de la Santísima Trinidad--a discalced Augustinian religious who was
minister of that village, and afterward provincial of that province
of San Nicolás--ship's-stores and all else needed for the voyage were
prepared, and they crossed the sea toward the west to the mainland of
Cochinchina, where it appears that they arrived; and where the natives
of that country murdered them for the sake of robbing them." Some of
their merchandise, and some of the mathematical instruments belonging
to Medina are afterward offered for sale to some Portuguese who go
to Cochinchina.]
Governor Don Diego de Salcedo was a man of great intelligence and
wisdom, and commenced to govern to the satisfaction of all. His first
measure was to place on the stocks the galleon "Nuestra Señora de la
Concepción" a work of the great master, Juan Bautista Nicolás. He sent
ambassadors to the surrounding kingdoms to build up the commerce which
is the mainspring of the community of Manila and all these islands. He
sent the commander Don Juan de Vergara to the kingdom of Camboja,
accompanied by Captain Fernando Quintela, to discuss the building
of galleons in that kingdom. That mission had no effect, however. He
sent Don José de la Vega, a native of Manila, treasurer of the royal
exchequer, a man of great intelligence and capacity, to the kingdom of
Banta; and Don Francisco Enríquez de Losada to the kingdom of Siam. All
complied with the obligation of their duty, which was directed to
the establishment of commerce and friendly relations. He also sent
Don Juan de Zalaeta to Batavia to buy anchors for his galleons, as
there were no smithies in Filipinas where they could be made of the
size demanded by those galleons. That commerce was very good in his
time, and Captains Juan de Ergueza, Diego de Palencia, and others made
repeated voyages, and brought back quantities of cinnamon and spices
which are very profitable to the commerce of Nueva España. In these
and other arrangements and provisions the whole year 1664 passed during
which time no event of consideration, or any worth writing, occurred.
CHAPTER XXX
Second election as provincial of our father Fray Alonso Quijano;
conversion of the villages of Aclán and Vera; the undertakings
of Admiral Pedro Durán against the Igolotes; death of our father
the ex-provincial Fray Diego de Ordax; and other events.
(1665-67)
Our father Fray Alonso Coronel having completed the term of three
years of his government--which was filled with fears and hardships,
because of the unfortunate events that we have just related in the
threats of the pirate Kuesing Pompoán--the time assigned for the
celebration of the chapter in the convent of Manila arrived, namely,
April 25, 1665. The senior father definitor, Fray Luis de Medina,
presided at that chapter, in which our father Fray Alonso Quijano was
elected for the second time, as he was a person of whom this province
had experienced the worthiness of administering the government of
it; for he had ruled so efficiently during the triennium when he was
provincial the first time. As definitors were elected the following
fathers: Fray Tomás de Villanueva, Fray Cosme de Hiz, [121] Fray
Francisco del Moral, [122] and Fray Enrique de Castro. [123] The
visitors of the past triennium were present, fathers Fray José de
Mendoza, [124] and Fray Francisco de Medina de Basco; [125] and as
new visitors were elected the father lecturer Fray Cristobal Marroquí
[126] and Fray Carlos Bautista. [127] They passed very useful acts
for the efficient government of the province, and such that one
recognizes the care and vigilance that were taken in preventing the
slightest neglect in matters pertaining to the regular observance,
and in the care for better administration in the office of parish
priest. In that chapter was renewed once more the urgent request of
the governor for the list of the appointments of prior-ministers. But
it was resolved not to establish such a precedent and they were aided
in that by the fathers of St. Dominic, who also held their chapter on
the same day--when they elected as their provincial father Fray Juan de
los Ángeles, who was worthy of that name because of his many virtues.
The new provincial, seeing the lack of religious from which this
province was suffering, on account of its failure to receive large
missions, which would furnish abundant workers for the maintenance of
so many and remote convents and missions as were in its charge--for,
although diligent efforts had been made to remedy that lack, three
procurators who had been sent to España had died; and the third, father
Fray José Botoño, after having been forced to put back to port twice,
died during the voyage, the third time when he embarked--appointed
for that duty father Fray Isidro Rodríguez, a native of Madrid and
minister of the province of Pampanga, of whom we have given a memorial
in the [relation of the] insurrection of the said province. That
was an excellent appointment, for he made his voyage successfully,
having embarked on the galleon "Nuestra Señora de la Concepción,"
under command of the commander José de Zamora. He brought back the
most numerous mission that had thus far entered these islands.
On June 17, 1665, the fortunate galleon "San José" arrived at the
port of Cavite, with the most illustrious bishop of Cebú, already
consecrated, the master Don Fray Juan López, of the Order of Preachers,
native of Martín-Muñoz de las Pasadas. He was a prelate who gave
great consolation to the Christian people of these islands--both
in the bishopric of Cebú, where he remained for seven years; and in
Manila, where he died archbishop-elect in the year 1674, after having
suffered many cares. He was a very learned and affable prelate, and
was accordingly greatly beloved by all. In the same galleon came
also the auditor Licentiate Don Juan de Peña Bonifáz, a native of
Segovia, of whom there will be much to say in due time, because of
his beginning to govern the military department in the year 1668,
which was the origin of great disturbances.
Near the boundaries of the province of Ilocos, in the mountains of Cape
Engaño, near the province of Cagayán, belonging to the mission of the
convent of Bacarra, the conversion of the natives of the villages of
Aclán and Vera (now Bangbanglo) was commenced that year by the ardent
zeal and diligence of father Fray Benito de Mena, a native of Manila
and son of our Manila convent San Pablo; he was a religious of great
virtue, and one very fluent in the tongues of Ilocos and Cagayán. Those
villages are more than twenty leguas distant from the central town
Bacarra; and their people are a barbarous and spirited nation, and for
that reason are feared by the Indians round about. They are known by
the name of Payaos. [128] That nation had not received the light of
the holy gospel, because of the ruggedness of their mountains. They
were living in the darkness of their blind paganism, protected by the
inaccessibility of those lofty mountains, and exempt from the yoke
of subjection--the only means by which one is able to introduce the
evangelical preaching among barbarous nations. For since they are the
last nations whom the Celestial Paterfamilias invites to the banquet
of glory, which so many noble and civilized nations have despised,
in them is verified the command to make them enter by means of force:
Compelle intrare, ut impleatur domus mea. [129]...
Father Fray Benito, moved to piety by his great zeal at seeing how
difficult it was for those natives to receive the knowledge of our
faith in that way, as they were remote and invincible, having first
consulted with God in prayer, determined to enter those mountains,
accompanied, in order to remove suspicions, by only the few whom
he could take. He went to the village of Bañgui, the last visita
of Bacarra, where he established a military base [plaza de armas]
for that spiritual conquest. Bañgui is distant four long leguas from
the first settlement of the Payaos,and one must ascend a river with
a strong current. Wisely repeating his entrances by means of that
river, he introduced himself gradually among them, and preached the
holy gospel to them, which they heard without any difficulty, as they
are a people who have but little tenacity in holding to their heathen
ceremonies. They only practice various superstitions, auguries, and
a servile worship to the souls of their first progenitors--whom they
reverenced not as gods, but like the Indigetes [130] of the Romans,
to whom the people offered sacrifices to keep them propitious. This
method of worshiping deceased ancestors is very common in these
Filipinas, and very difficult to stamp out, even in those who are to
all appearances faithful Christians. For in this regard fear has a
great influence over them; and most of them believe that it is not
opposed to the Christian faith to place on one and the same altar
the ark of the testament and the idol Dagón.... But scarce a trace
of this malign belief is to be found in the villages near Manila.
[Many miracles and prodigies influence those rude people to receive
baptism. Especially efficacious for the faith is the resurrection of
a child who has died, and who after receiving holy baptism dies again
(five hundred and two persons becoming baptized in consequence). A
leper is also healed with the ceremony of baptism. The chief seeks
salvation in the holy waters before his death. The new converts
prove exceptionally clever in learning the prayers and the Christian
doctrine, a night or a day often sufficing.]
Great were the troubles that father Fray Benito de Mena suffered
in that conversion, because of the steepness of the mountains, and
because there was no lack of ministers of Satan among the Payaos
who endeavored to dissuade the people from what that religious was
teaching them. But he, persevering in teaching them the truth until
the year 1668, attained the fruit of his fatigue; for he converted
so many that he was able to found the three villages of Aclán, Vera,
and Bangbanglo, which were administered in the church that he built in
the village of Aclán under the advocacy of St. Catherine, virgin and
martyr. Those villages are today a part of the ministry of Bañgui,
the most remote of all this island of Manila. A settled minister is
assigned to it when there are plenty of religious in this province
for such work. When there is the greatest lack of religious, the
administration is under the charge of the prior and minister of the
village of Bacarra.
The villages of Aclán and Vera are very useful as frontiers opposed
to the Calanasas, a cruel heathen nation; and for that reason the
governors of Manila have exempted them from paying tribute. That
religious Fray Benito de Mena was an able evangelical minister, and
obtained much fruit in the province of Ilocos. He was much given to
prayer and mortification; and a long chapter could be written of his
life, if the notices of the curious prodigies that happened to him
had not been lost--events in the conversion of the Indians of the
mountains of Aclán and Vera, and in other villages of that province,
where he died holily as prior of the convent of Bacarra in 1676.
Don Diego de Salcedo, having heard of the remote nations who were
living free from the yoke of political subjection in the larger
and better part of the island of Manila, and who possessed the best
lands of the fertile forests of Ilocos--the worst thing being that
they were living in the Cimmerian darkness of paganism, and that so
many souls were being lost because of our neglect and carelessness;
and seeing that the islands, harassed for so many years by the
insurrections of those natives and the threats of foreigners,
seemed to be quiet (for the gates of the temple of Janus were shut
in his time, which had been open during all the terms of his three
predecessors): planned to undertake some conquest that would result
to the honor of God and extend the Spanish government. He assembled
the most experienced and skilful captains of those islands and the
provincials of the orders, as they were the ones who would have the
greatest part in the preservation and continual increase of what would
be conquered. All thought that the best field of conquest in which to
employ their arms with some profit was the mountains of Ilocos, where
the Igolotes lived in broad and fertile lands, abounding not only in
food but in minerals rich in gold--which the natives themselves bring
in great plenty to Pangasinán and Ilocos to barter for clothes, salt,
and other things which they need.
The Igolotes [131] are a barbaric race of scanty intelligence. They
are of lighter complexion than the other natives, both because
they are born in a cooler climate and because they are descended,
according to their own traditions, from Chinese who were shipwrecked
on those coasts long before the Spaniards arrived in those islands,
as say their barbaric and confused accounts. That assertion is proved
by the closeness with which their customs approach those of the Chinese
although they are not provided with a regular government, or civilized,
as are the latter. For they are deceitful, cunning, and cruel, a sign
of their cowardice. Accordingly, they never undertake any warlike deed
unless it promises them perfect security; and to such an extent is
that true that it is sufficient for one to fall to make them all seek
safety in flight. Therefore they do considerable harm in the villages
of Pangasinán and Ilocos alone, by setting fire to them, or by means
of very safe ambushes. They have but little adherence to their false
religions, but are very superstitious and practice divination. In
that respect they greatly resemble the Payaos and Calanasas [132]
above mentioned. They are opposed in all their customs to the Abacaes
[133] and Italones [134] of the mountains of Santor in Pampanga. They
practice bigamy [sic] for they marry many women; and they regard
theft as great cleverness. Their usual weapons are arrows, and some
chiefs carry lances and balaraos [i.e., daggers] which they buy in
other villages with their gold. Father Fray Esteban Marin, [135] a
religious of Ours, suffered martyrdom among that race in the year 1601,
as is mentioned in the first part, book 3, chapter 22, folio 502. [136]
Having made the preparations for that conquest, the governor appointed
Admiral Pedro Durán de Monforte, a brave and experienced soldier
(of whom repeated mention has been made in this history) the chief
commander of it. He gave him the title of lieutenant captain-general,
and a sufficient number of soldiers, both Spanish and Pampango. The
sargentos-mayor Blas Rodríguez and Don José de Robles Cortés
accompanied him, as did also Captains Gabriel de la Jara, Francisco
de Espinosa, Don Pablo de la Piedra, and Lorenzo Rubio, and Adjutants
Pedro Bravo, Juan de Mercado, and Francisco de la Jara--all leaders and
veteran soldiers. He asked our father provincial, Fray Alonso Quijano,
to appoint evangelical ministers to go to the preaching and teaching of
the villages which would be conquered. The provincial appointed father
Fray Lorenzo de Herrera [137] (former prior of Narbacán in Ilocos),
father Fray Luís de la Fuente, [138] and Fray Gabriel Alvarez, [139]
for that mission. The governor also appointed the commander Don Felipe
de Ugalde as purveyor and paymaster for those troops, giving him four
thousand pesos for that purpose. Don Felipe, however, did not accompany
the army, but went later; and his self-confidence was the cause of
his death. For at the point of the uninhabited district the Zambals
went out against him; and, although he defended himself with great
valor, a valiant Zambal named Tumalang killed him. That man became a
Christian after the event of Pignauén, and was named Don Alonso. He
cut off the purveyor's head, as we have mentioned in another chapter,
[treating] of the year 1656.
Pedro Durán marched with his men by short stages, because of the
inconvenience to the infantry and baggage, and for fear of the ambushes
which could be set against him in the many defiles that offered along
the road. He always had spies who knew the roads, and Pampanga scouts,
and friendly Zambals together with Sargento-mayor Blas Rodríguez and
the adjutant Francisco de la Jara, and some Spaniards. Without the
occurrence of anything worthy of consideration, they arrived at the
first two villages of the Igolotes--called Cayang, [140] of one hundred
and fifty houses; and Lobing, of a few less. They found these deserted,
but they remained there to await the rest of the convoy. The site
of Cayang was very pleasant, and suitable for a military post, as it
was the nearest to the villages that had been subdued. Consequently,
Pedro Durán determined to build a fort for his defense until, by
means of the Zambals and Ilocans, the Igolotes should become quieted
and reduced to their houses. He treated the natives well, and the
soldiers who might transgress by offering them the least injury
he punished. Gradually many of the chief Igolotes came, and showed
themselves to be obedient, and friends of the Spaniards, and well
inclined to profess the evangelical law and be baptized. A church
was built of such materials as could be found in those mountains,
because of the difficulty of finding bamboo near there. The same and
greater difficulty was experienced in building a fort of palisades
and a terreplein; for all that land was bare, and had no forests of
timber. Therefore it cost the soldiers considerable labor to find
timber and bring it from afar, as they did, without any disaster
having happened to them.
That exploration was made near the end of 1668, the time when the
Spaniards were in those parts. Of their doings in detail, only very
short and confused accounts have remained. It is only reported that
they explored one hundred and fifty villages, from the heights of
Cayang to the mountains of Cagayán. Most or them are located on
the shores of large rivers, all of which flow into the great river
of Cagayán, which empties [into the sea] at Lalo. It is the largest
river that is known in all the Filipinas Islands; and is said to be
larger than the Danubio [i.e., the Danube.]
The Spaniards did not neglect to look for gold-mines, for the
working of which they took along miners and plenty of tools. But
although they found mines in the latitude of 17 degrees, from
which the Igolotes extract very fine gold, our miners could not
obtain any in all the assays that they made; for all went up in
smoke. That was one of the reasons that made that conquest drag on,
as it was very costly and very remote. The names of the villages which
rendered obedience were the following: Cayang, Lobing, Masla, Sumader,
Anquiling, Balugan, Maguimey, Tadián, Balococ, Caagitan, Otocan, Bila,
Cagubatan, Guindajan, Banaao, Pingar, Pandayan, Naligua, Singa, Banao,
Payao, Agava, Lobo, Madaguem, Balicoey, Bilogan, Balicnon, Biacan,
Pangpanavil, Gambang, Mogo, Leodan, Dugungan, Sayot, Calilimban, Sanap,
Sabangan, Alap, and a valley called Loo, with nine villages. But those
which paid something as recognition were Peglisan, Tanon, Maynit,
Guinaan, Amtadao, Malibuen, Bucog, Balignono, Balián, Malibcon, Dingle,
Datalan, Agava, Malibuen, Talabao, and others--whose names I omit, as
they are of little importance, and which exceed one hundred in number.
The governor, in order that that conquest might be made more easily,
ordered that the fort of Pignauén be established in Zambales, with a
sufficient garrison of soldiers and some small pieces of artillery. As
its commandant he appointed Sargento-mayor Blas Rodríguez. Afterward,
in the term of Governor Don Juan de Bargas jurisdiction was given to
the commandant who then was Captain Alonso Martín Franco; he is still
living to govern the villages of Zambales, Nuevo Toledo, and others,
in which he places justices and governors. That fort is the check
that restrains the raids of the Zambals of Playa Honda, a cruel and
barbarous race, who consider their highest good the cutting off of
heads, which is their great badge of nobility.
The fruit obtained by fathers Fray Lorenzo de Herrera, Fray Luís de la
Fuente, and Fray Gabriel Alvarez in that conquest was considerable,
for they reduced entire villages to the knowledge of our holy faith;
in the beginning, they succeeded in inducing many children and
old people who were about to die to have the good fortune to die as
Christians. But they bore themselves with great caution and prudence,
for they feared that it would be very difficult to preserve that
field of Christendom unless those people were reduced, and removed
to a more suitable site, secure from the continual wars which some
villages waged against others. Thus many were led to settle in the
villages of Ilocos, and others in those of Zambales. But what most
hindered that so important reduction was the frustration of the hopes
for the rich gold mines which so incited greed; for all those who went
on that expedition were boasting that they were already Croesuses and
Midases. It is certain that there are very wealthy mines and placers
in the rivers, whence the Igolotes get the great quantities of gold
which they have brought down to sell to the provinces of Ilocos and
Pangasinán; but it appears that divine wisdom does not choose that
they shall fall into our hands, for it was very certain that we would
make an ill use of that benefit....
[Great sorrow is caused to the province by the death of Fray Diego de
Ordáx, August 12, 1666. He was a native of the city of León, and had
come to the islands in 1635. He became a missionary in the Bisayas, and
was twice prior of Manila, and twice provincial. Most of his life in
the islands was passed in the convent at Manila. In 1666 are celebrated
the funeral ceremonies for Felipe IV, who died September 17, 1665.]
Governor Don Diego de Salcedo, considering the many oppressions that
were experienced by the provinces near Manila from the continual
cutting of timber and building of galleons--a necessary evil, and
one in which the wrongs that are committed in it can be obviated
only with great difficulty--very prudently determined to build the
galleon "Nuestra Señora del Buen Socorro" in the province of Albay. He
entrusted its execution to the commander Diego de Arévalo who was
most experienced in maritime matters. He appointed him alcalde-mayor
of the adjoining province of Camarines, for the better expedition
of the timber-cutting, putting him under greater obligations [to
do well] by the future reward of commander of the galleon which
he was about to build. In order that that galleon might be built
more quickly and finished sooner, he sent as chief overseer his
lieutenant master-of-camp, Don Agustín de Cepada Carnacedo, who was
then master-of-camp of the army of these islands for his Majesty,
in order that he might live in the port of Albay. He did that with
so great care that in little more than one year the largest and best
galleon that had yet been seen in the islands was built--and very few
so large have been seen in European seas, and extremely few that are
larger. For that purpose the woods of Filipinas are the best that can
be found in all the universe; because for the inside work, the ribs
and knees, the keel and rudder molave is used--which is the hardest
wood known; and at its disintegration it is converted into stone by
being kept in the water. Lavang [141] is used for the sheathing outside
the ribs; it is so strong and of such a nature that no artillery ball
will pass through it; and the greatest harm that the ball can do is to
stick in the wood without entering inside the ship. On account of that
advantage the galleons of these islands are so formidable to the Dutch;
for each one is a strong castle in the sea. When the galleon "Nuestra
Señora del Buen Socorro" was finished, it sailed from Albay, August
28, 1667, under command of Diego de Arévalo, with Juan Rodriguez, a
Portuguese, as its chief pilot. The patache "San Diego" left Cavite
to accompany it, under charge of Admiral Bartolomé Muñoz. They had
a fortunate voyage, and arrived in due time at the port of Acapulco.
The ship "Concepción," which had sailed from these islands in the
previous year of 1666, in charge of Commander Don Juan de Zalaeta--who
remained in Nueva España, where he took the habit of Santiago, and was
alcalde-mayor of the city of La Puebla de los Angeles, and castellan
of Acapulco--also arrived in safety at these islands. (Afterward Don
Juan returned to these islands, in the year 1684, as judge of the
residencia of Governor Don Juan de Vargas Hurtado. That residencia was
very tedious and occasioned that judge great troubles.) On that voyage
he had taken with him the famous and valiant commander Francisco de
Estéybar who also remained in Méjico, where he lived blind for many
years.... On its return trip that galleon carried Doctor Don Diego de
Corbeta, his Majesty's fiscal, and Doña María Jiménez, his wife. A
mission of the discalced religious of our father St. Augustine also
came. The galleon was in great danger, for some of the criminals who
were being sent in it for the galleys and presidios of these islands
tried to mutiny; but this was checked in time, and the guilty were
punished.
Those and other like troubles have occurred in Filipinas because so
many criminals and persons who have committed various crimes have been
sent from Méjico, and form in these islands the sink [of the iniquity]
that prevails here. For those who sometimes merited the punishment
of the gallows are confined here, under pretext that they are sent
to serve in the galleys, of which we generally have none. And since
the need of men is so great, because of the lack of Spaniards, the
authorities are compelled to enlist them as soldiers; and from that
they continue to advance to the highest military rank, for they are
the ones to whom Fortune is more favorable than to others who are
more worthy of taking precedence of them.... It is true that there
is some relief from that abuse at present. For, on petition of the
governors of these islands, the viceroys of Nueva España now send those
condemned for such crimes to the conquest of Pansacola [i.e., Florida],
which was discovered in the time of the Conde de Galber [i.e., Galves].
That year the galleon "Buen Socorro" sailed from Albay after it was
completed, under its commander Diego de Arévalo and its chief pilot
Juan Rodríguez. It sailed August 28, and was in great danger for it
ran aground as it left the harbor; but it was gotten off easily by
the great energy and skill of the commander. The galleon was the best
that was ever built thus far in these islands; and its size, beauty,
and swiftness were amazing. It had two tanks of water, so large that
one of them was more than enough for the entire voyage to Acapulco,
and the other served for the return, and a quantity of water was
left--a great convenience for the sea, when one suffers so great lack
of water. From this it is inferred that the water of Filipinas does
not become foul, either going or coming, as the English say of the
water of the river Támesis of Londrés [i.e., Thames, of London]. The
patache "San Diego" left the port of Cavite, under command of Admiral
Bartholomé Muñoz,to go in its convoy--the fortunate Argo that was to
conduct those chosen heroes, the apostles for the Marianas Islands,
the associates of the venerable father Diego Luís de San Vitores.
[The following chapter contains the biography of the Augustinian
father Fray Luís López de Amezquita, who died June 26, 1667.]
CHAPTER XXXII
Election of our father provincial Fray Dionisio Suárez; of
the mission that arrived that year; and the imprisonment of
the governor.
(1668-69)
The time assigned by our sacred rules for the election of a new
provincial came. The fathers who had votes, having assembled in
the Manila convent, held their chapter on April 21, 1668, under the
presidency of father Fray Tomás de Villanueva, as he was the senior
definitor of the preceding chapter. He was assisted by the rector
provincial, our father Fray Alonso Coronel. Our father Fray Dionisio
Suárez a celebrated minister of the provinces of Tagalos, son of the
convent of Salamanca, who came to these islands in 1627, was elected
provincial, to the general satisfaction of all. As definitors were
elected fathers Fray Juan de Vergara, Fray Francisco de Medina Basco,
Fray Andrés de Salazar, [142] and Fray Pedro de Mesa. [143] The
visitors, Fray José de Mendoza, and Fray José Duque, were present--in
whose place were elected fathers Fray Cristóbal Marroquí and Fray
Carlos Bautista.
They enacted ordinances and statutes of great utility for the better
administration of the missions in our charge, and for the better
government of the province, which, as they were so good and proved so
useful, have been reënacted in many subsequent chapters. At that time
this province was in great need of religious to serve in the ministry
of the missions. Consequently, it was necessary to pile work upon them
till they were overburdened (that addition being the most grievous
part of the load); and therefore many fathers were entrusted with two
districts, and only one was placed in other large districts that needed
two or three. The other orders were suffering from the same diminution,
and the secular clergy was almost a cipher. Consequently, there was no
recourse but to abandon some missions, so that those which remained in
our charge might be better administered. But divine Providence hastened
to our relief in that great affliction with an abundant reënforcement,
the greatest that this province had obtained since its origin.
In the middle of July 1668, the galleon "Nuestra Señora del Buen
Socorro," in charge of the commander Don Diego de Arévalo, sighted
the first land of Filipinas, namely, the cape of Espiritu-Santo. That
vessel carried seventeen religious who were sent from España by
the father procurator of this province, Fray Isidro Rodríguez as
part of [a band of] fifty priests and choristers, and in addition
three lay-brothers of the mission, whom he had obtained from the
queen-mother, who was acting as ruler. They were not all able to
embark, partly because the fleet which was to sail to Nueva España
had been broken up, and partly because the religious could not be
accommodated in two ships of the windward fleet--which was in charge
of Don Agustín de Yustigue, knight of the Habit of Santiago, its
commander--which were to carry back quicksilver for the mines. For
Don Diego Espejo with his family was crossing [the ocean], with the
appointment of corregidor from Méjico; and he presented a royal decree
ordering that one-half of the poop, in which some of the religious
had to come, be given to him. For that reason only twenty-two could
embark in the flagship, where they suffered great discomfort. Two
of them died in Nueva España and some remained there sick, so that
only seventeen sailed in that ship "Buen Socorro." In the following
year of 1669, father Fray Isidro sailed with the rest. The patache
"San Diego" took Father Diego Luís de San Vitores and his associates
to the islands of Marianas to begin that spiritual conquest. He was
an apostolic man, and even to look at and talk to him infused an
inner joy and consolation--as I confess happened to me in Acapulco,
where I had the good fortune to know and talk to him. Two Dominican
religious [also came], namely, father Fray Antonio Calderón, who came
as chaplain, and father Fray Arcadio del Rosario; besides father
Fray Antonio Godinez of St. Francis, who came as his associate and
secretary, [144] to visit this province of San Gregorio.
I cannot refrain from mentioning what happened to that galleon when it
was at Capul, an island of the Embocadero of San Bernardino; namely,
that when the nineteenth of July dawned the galleon was joined by a
craft of peculiar shape--somewhat like those used by the Indians of
the Marianas Islands, painted with the same color of vermilion earth,
but larger than four of their boats. It held six persons, whose entire
bodies were painted [145] black. But they were so weak that they
seemed to be living skeletons, except one of middle age who was fat
and robust, tattooed, and with a long beard. They ascended into the
galleon without showing fear or distrust; but no one understood their
language, although we had a sailor who knew the language of Marianas
well, as he had been shipwrecked in the galleon "Concepción" in the
year 1636, and had lived for some time in those islands. It could only
be conjectured from the signs that they made that they had come from
the south. They remained in the galleon, where they were relieved in
their necessity, which was lack of nourishment. They ate nothing that
had touched the fire; but rice and fish, all raw. All of them died
except the boys, of whom the commander and pilot took charge. After
some years, when they knew our language, they said that they came from
an island near Nueva Guinea--without doubt the Garbanzos, Columnas,
Jardines, or others which the maps show; or the islands of the Palaos,
in the discovery of which Father Andrés Serrano of the Society of
Jesus toiled so much, until he lost his life by drowning, with other
religious and many Spaniards, in the year 1711, after having gone to
Roma, Madrid, and Paris, to negotiate the affairs of that discovery
and the conversion of those souls. But he will have already received
the reward for his holy zeal and great labors.
The religious of the mission disembarked at Capul July 20, and
the flagship "Buen Socorro," after weathering many storms, made
the harbor of Lampón. The religious reached Manila in groups all
through the month of August, after making their voyage by land, and
receiving the greatest attentions from the religious of the Order of
St. Francis--in whose vigilant care are the provinces of Camarines,
Tayabas, and Laguna de Bay; and they showed the fervent charity which
was left them as an inheritance by their seraphic patriarch.
That mission was a great relief, although it was small; for most
of the choristers were very soon ordained, dispensation for their
age being granted through the omnimodo authority conceded by his
Holiness Adrian VI to the prelates of the mendicant orders of Indias
in his famous bull given at Zaragoza in 1522, the first year of his
pontificate. That privilege has been very useful for the conversion and
instruction of the natives of the Indias; and it is still in force,
as it was conceded to the emperor Carlos V, although foreign authors
have tried to destroy it by saying that it was revoked--authors such
as Angelo María Berrecili, Fagnano, [146] and others.
The death of our father Fray Alonso Coronel was regretted deeply in
this province (he died in Manila, August 9 of that year 1668), for he
was one of the prudent superiors that this province has had, and a very
learned and able religious. He was an efficient minister in Tagalos
for the period of thirty-three years that he spent in these islands.
Father Fray Manuel Quintero, [147] accompanied by the father visitor
Fray Antonio Godínez, his two associates, and father Fray Arcadio,
embarked in a caracoa to cross the Embocadero of San Bernardino,
to land in Bulusan. In crossing there one must leave affairs to the
disposition of the Indians of the country, pilots who know the time
when one must cross--namely, when the tide ceases to rise, and has
stopped--for then one can pass without the slightest difficulty. But if
one chooses another time, no ship of high freeboard, [even] with all
its sails and with a favorable wind, can resist the current, which is
so strong that it will cause the ship to spin round and round. Those
fathers being newly come, were unwilling to leave themselves to the
management of Indians, or to await the point of the tide, but obliged
the Indians to cross. In the midst of the passage the boat overturned;
and a Spaniard, the nephew of father Fray Manuel, named Don Gregorio
Quintero, and two other Spaniards were drowned. Father Fray Manuel
and the secretary of the father visitor, a Vizcayan, who were fine
swimmers, reached land with great difficulty. The father visitor,
his associate, and father Fray Arcadio did not abandon the craft,
and accordingly were saved by the Indian rowers; but they reached
land after being sadly buffeted about. The father visitor lost his
letters-patent and papers, and consequently did not make his visit. He
returned to Nueva España after having passed many seas and suffered
many troubles, and after having been obliged to put back to port in the
year 1669. He was later provincial of the province of San Diego. The
currents of that Embocadero are so terrible that the roar of the tide
when it is low can be heard for many leguas. [148] The reckoning of its
flow and ebb is so variable that great mathematicians who have given
themselves to that speculation have not been able to understand it....
Shortly after their arrival at the Manila convent, in the month
of October, the Lord was pleased to take to himself His devoted
servant father Fray Jerónimo de Ramos, 84 years of age, a native of
Castilla la Vieja, and son of the convent of Burgos, who came to this
province in the year 1627. [149] He was a Tagálog minister, and was
indefatigable in instructing his parishioners. He was much given to
mortification and prayer, so that most of his time was passed in that
holy exercise in the choir. For many years he had lived retired in
the Manila convent, without leaving the house; and he was the example
and wonder of that community. He suffered very patiently from a very
troublesome illness for the space of twenty years. No word was heard
from him except those of great edification and full of love of God,
and hence his death was like his holy life.
During all of Don Diego Salcedo's term of office, which lasted
for five years, there was little satisfaction for the community
of Manila, for the commerce of China which is the most necessary
thing was very slight, because of the wars which Sipuán, the son of
Kuesing, waged with the Tartars; and consequently the champan that
came from China was very rare indeed. The inhabitants of Manila were
very greatly dissatisfied with his government, for they thought that
he was hindering their interests by preferring his own--the ordinary
complaint against the governors. Since the merchandise was but little
in that time, all could not be satisfied--a matter almost impossible
for those who govern, and especially in these islands, where he who has
the supreme command is regarded as guilty of all the disasters. Added
to this, he had had disputes with the municipal corporation of the
city; for he tried to give his captain of the guard, Don Juan de
Ezquerra, a public seat with the cabildo, and he had arrested the
alcalde-in-ordinary, General Don Sebastián Rayo Doria, over that
matter. But what the citizens regretted most keenly was the loss
of their wealth--for the governor bought at wholesale most of the
merchandise, by the hand of his factor Gaspar Ruiz de Aguayo--and
the repeated voyages which Juan de Ezquerra made to Batavia at his
account, in which they had no part or profit. It is certain that a
fine intelligence was wasted in that gentleman; but his mind swelling
with pride on account of his great authority made the citizens despise
him, and from that he finally became hated. [150] Consequently he had a
fatal end, namely, arrest by the Holy Office of the Inquisition through
the father commissary, Fray José de Paternina. [151] And inasmuch as
I am in duty bound to mention that imprisonment, I shall only relate
what belongs to the matter, as my obligation includes nothing else.
At eleven o'clock at night on October nine, the father commissary of
the Holy Office of the Inquisition went to the governor's palace,
accompanied by brother Fray Juan de Panos. [152] In their company
they took Captain Francisco de Vizcarra, alguacil-mayor of the Holy
Office; the commander Sebastián Rayo Doria and Captain Don Nicolás
Muñoz de Pamplona, alcaldes-in-ordinary of the city of Manila;
Sargento-mayor Don Juan de Morales, and Captain Juan Tirado; Captain
Don Luís de Morales Camacho, Captain Don Tomás de Castro y Andrade,
and Captain Don Gonzalo Samaniego. Besides these, entered Captain
Miguel de Cárdenas, and Captain Diego de Palencia; Alférez Antonio
de Monroy, familiar of the Holy Office; the reverend father Fray
Francisco Solier, provincial of the Order of St. Francis; and fathers
Fray Mateo Bayón [153] and Fray Francisco de Pamplona of the same
order, of the Friars Minor. The master-of-camp, Don Agustín de Cepeda
Carnacedo, who had purposely placed on guard in the palace his nephew,
Don Miguel de Alegría, with his company, was there beforehand waiting
for them. They all went up to the sleeping-apartment of the governor,
while the master-of-camp remained in the guardroom and gave orders
to the soldiers not to stir even if they heard some noise above.
The father commissary, the alcaldes, the religious, and some of
the company went upstairs, while the others remained below with the
master-of-camp; and the former reached the sleeping-apartments of
Don Diego de Salcedo. They summoned a servant maid to open the door,
telling her that the factor Juan de Verastein, who was bringing the
silver from the ship "Buen Socorro" which was at Lampón, had arrived;
and the maid opened the door without mistrusting danger. [154] All of
them entered the apartment and, reaching the governor's bed, awakened
him. At the same time they cut the fastenings of the bed-canopy,
which, falling down upon the governor in his half-awake condition,
left him enveloped in it, and unable to make the slightest movement
of defense. They had planned to do this, in order that the governor
might not be able to make use of a rack well supplied with firearms,
which he kept loaded and ready at his bedside. At that juncture the
commissary arrived, and told the governor that he must surrender
to the Holy Office of the Inquisition, to which the governor in his
confusion had no other answer to make than "Yes," and saying that he
yielded himself a prisoner. A pair of manacles that they had prepared
were placed on him. As they were riveted home Don Diego de Salcedo
said "Do not hurt me;" to which one of the bystanders answered "Your
Lordship has hurt us more." That appeared very wrong to the others,
and they checked the lack of respect which that person showed. That
man, it is said, was the commander and alcalde-in-ordinary Sebastián
Rayo Doria. [155]
A hammock was brought, and, half dressed as he was, the governor was
placed inside it. Descending by a private stairway, and taking him
through a rear door quite remote from the guardroom, they took him
to the convent of St. Francis, [156] where he stayed one day. Next
day he was taken to the house of Captain Diego de Palencia, where
he was kept for some days until he was removed to the convent of our
father St. Augustine. There he was imprisoned in a high, large, and
comfortable room, which was used by the religious for the view and for
recreation. He remained there until he was embarked on the patache
"San Diego;" and while there his custodian, steward, and servant
was Captain Miguel de Cárdenas, who looked after his comfort with
great care. That captain embarked with him and tended him until his
death, which occurred in the year 1670, in the second voyage that he
made; for the patache "San Diego" had put back to this port, under
charge of Admiral Don Francisco de Vizcarra, alguacil-mayor of the
Holy Office. After the eve of the Nativity, the father commissary,
who was appointed prior of the convent--as the father-definitor,
Fray Pedro de Mesa, who had been prior, had resigned--ordered that
Don Diego be fastened to a chain. The reason for chaining him was,
that many signs showed that his servants and adherents were trying
to rescue him on the night of the Nativity. It was even reported,
but not believed, that poison was first to be given to the prior and
the commissary and to the religious of the convent, by means of a
splendid collation which was to be sent them.
Don Diego de Salcedo sustained that so grievous blow with so great
steadfastness that he caused admiration in all people; for he was
never heard to assign another reason for his imprisonment than that it
was a present which God was sending him for his many sins. For it is
considered certain that if he had cried out, when he was arrested,
to the halberdiers of his guard, and if they had called upon the
soldiers of the guardroom, a great disturbance would have happened,
however much the master-of-camp tried to restrain them. I am witness of
that, for I went often by order of the father commissary and prior to
amuse him when he was sick. I admired his great courage and prudence,
as well as his strong mind; and it seemed as if he had no resentment
that could give him anxiety. One may believe that so great conformity
to His most holy will was gained by the aid of God. That which I always
heard to be a fact must have been true, namely, that that gentleman
had great love and special veneration for the most venerable father
Diego de San Víctores, [157] of the holy Society of Jesus, whom the
governor aided considerably by coöperation [with him] in his entrance
into the Marianas Islands. It is said that he requested the said
venerable father to ask God to give him in this world his purgatory
for his sins. The venerable father replied that he should think well
what he was asking, for the Lord's aid is necessary when He bears down
His hand, in order that one may not refuse to endure His paternal
correction. The father told him that time after time, but Don Diego
de Salcedo always persevered in asking the same thing. The venerable
father must have obtained that heroic petition from God; for when he
bade farewell to him on going to the mission of the Marianas Islands,
it appears that he gave Don Diego de Salcedo to understand that the
Lord had granted his petition. Therefore, that very submissive spirit
and the prayers of the venerable father Diego Luís de San Vítores,one
can believe, were the cause of his great patience and resignation.
Such was the imprisonment of Governor Don Diego de Salcedo, and the
evil lot of that gentleman who possessed so great endowments of valor,
discretion, and urbanity, besides his personal qualities; for he was
tall and well-proportioned in all parts of his body, and his face
was handsome, serious, and modest. His flowing hair was very long
and white; and his mustache, a distinction in the men of that time,
was very black. His complexion was very light, and his eyes blue,
and all gave him a grave and noble appearance. Nothing could be seen
in him that was not very chaste, and only in his covetousness was any
transgression recognized in him. As covetousness is the root of all
evils, his lukewarmness in attending to many obligations belonging
to a Christian governor proceeded from that. The consequences of
his imprisonment lasted for twenty years, counting imprisonments,
embargoes, exiles, and refuge sought in the sanctuary by those who
took part in that imprisonment. The father commissary, Fray José
de Paternina, was summoned to Méjico by the Inquisitors; and the
reverend father master Fray Felipe Pardo, of the Order of Preachers,
afterward archbishop of Manila, was appointed in his place. Father
Fray José de Paternina died on the voyage to Acapulco, and we only
know that the tribunal of the Holy Inquisition of Méjico celebrated
public and honorary funeral services for him. The rest of the matter
does not concern me; it was my part only to refer to the fact of this
imprisonment, in order to follow the thread of my history.
The alcaldes-in-ordinary and the municipal corporation of the
cabildo informed the gentlemen of the royal Audiencia [of the arrest]
that same night, in order that they might fulfil their obligation,
which was to appoint the senior auditor to the government. The
auditors--Licentiates Don Francisco de Coloma y Maceda, Don Francisco
de Monsilla y Montemayor, and Don Juan Manuel de la Peña Bonifaz--and
Doctor Don Diego de Corbera, the fiscal, met in the assembly hall. They
discussed the question of who was the senior auditor; for Don Francisco
de Coloma had held that office longer, but had assumed the office
later, because Don Francisco Mansilla (as we have mentioned before)
had gone on ahead from Cagayán. The controversy waxed very bitter,
for neither would yield; and the third auditor, Don Juan Manuel, and
the fiscal sided with neither of the contestants. Finally Don Juan
Manuel treated the matter so ably and wisely that he made them agree
to give him charge of the government until the controversy should be
decided. The two other auditors and the fiscal assenting thereto,
the charge of military affairs was given to Don Juan Manuel de la
Peña Bonifaz; and the master-of-camp took possession of the army,
and the city received his oath.
On the same day, Don Juan Manuel arranged the camp to suit his own
pleasure. He appointed Don Juan de Morales Valenzuela sargento-mayor,
after removing Don Nicolás Sarmiento; he made his own son, Don
Juan Manuel, captain of his guard, and changed many of the infantry
captains. It seems that the two auditors Coloma and Mansilla feared
some violence; and for greater harmony retired, together with
the fiscal Don Diego de Corbera and the secretary of the chamber,
Tomás de Palenzuela Zurbarán to the college of the Society of Jesus,
and convened the Audiencia in the library of the said college. They
despatched a number of royal decrees ordering Don Juan Manuel to
govern and rule as they two determined, since it was they who owned
that right, which was still in litigation. But it appears that Don
Juan Manuel had no such intention, and so much was he able to do
by his sagacity and the interposition of grave persons (in which
intervened Fathers Javier Riquelme, [158] the rector, Miguel Solana,
and Pedro de Espinar [159] of the Society of Jesus)--and of lawyers,
such as Manuel Suárez de Olivera, Don Eugenio Gutiérrez de Mendoza,
and Don Juan de Rosales, that after many controversies, which have
no place here, the two auditors and the fiscal were confined to
their homes. When one would have thought them safest, Don Juan Manuel
arrested them all in their own houses. He sent Don Francisco de Coloma
to the village of Bay with an order to the alcalde-mayor Don Antonio
Quijano to watch over his person; and Doctor Don Diego de Corbera,
the fiscal, and his wife Doña María Jiménez to the island of Luban,
fourteen leguas from Manila--where he died in a few months, I know not
whether of sorrow or illness. He ordered Don Francisco Mansilla [160]
to embark in a champan for Octong, delivering the care of his person to
a brave mulatto--a native of Sevilla, and a soldier of Ternate--named
Simón de Torres, whom he made captain of the fleet of Iloilo, sending
a very stringent order to the sargento-mayor Francisco Prado de Quirós
not to allow Don Francisco to leave that presidio. He did so, and the
auditor remained there until the new governor, Don Manuel de León,
ordered that he be recalled thence. Don Francisco de Coloma remained
but a short time in Bay, for, like the good Christian that he was,
he submitted himself, yielding to the condition of the times, in
order to avoid scandal. Thus Don Juan Manuel withdrew him, and the
two ruled over political matters, Don Francisco Coloma signing first,
and Don Juan Manuel de la Peña governed in military affairs.
All that government of the usurper Don Juan Manuel was very peaceable;
for he was a wise and prudent man, and of very excellent intentions. If
the desire to command misled him into pushing himself into the
government, which did not belong to him, the fault ought not to be
attributed to him, but to those who allowed themselves to be deceived
because of their passions.... The first thing that he did was to bring
from Cebú that great soldier, so often appointed in past years, the
commander Don Francisco de Atienza y Báñez--who had retired, and was
passing his honorable old age in quiet; and Don Juan availed himself
of his counsels for military arrangements. He treated the soldiers very
well, and increased their pay, and paid them a sum of money on account
of what was due them for their services. In that way he exhausted the
royal treasury; and it was this which created most hostility against
him in the royal Council. He must have thought that his government
would last a longer time, for Don Diego de Salcedo had served five
years in his government, and, according to the length of time that his
three predecessors had governed, a long time was still left for Don
Juan. But this reckoning ended ill; for Governor Don Manuel de León was
in Méjico, because authentic information had reached the royal Council
of the Indias of the irregularities committed by Don Diego de Salcedo.
At that time the bishop of Cebú, Don Fray Juan López, arrived at
Manila on matters pertaining to his church concerning the result
of the visitation which he had made in the province of Ogtong. But
as he found the governor very busy in strengthening his intrusion,
while the royal Audiencia was much in need of ministers, he could
get nothing done except the issue of some pontifical acts regarding
orders and confirmations, and to return to his church.
However much Don Juan Manuel de la Peña tried by diligence to please
all, he was not without danger of his life through the malice of
assassins or the neglect of undisciplined soldiers. For while he was
one afternoon watching the marching of the companies which are changed
daily as guards at the gates of the city, it happened that when an
obsequious military officer was ordering that a general salute to him
be fired, a musket ball passed over Don Juan Manuel's right shoulder,
and was embedded in a brick wall of the window from which he was
leaning. Investigations were instituted in order to get at the cause;
but they were all in vain, as those who fired were so many, and it
could not be learned who had loaded with ball. The governors have
many such dangers because of the carelessness of the undisciplined
soldiers. Don Sabiniano Manrique de Lara was in danger of being killed
in another salute like that; and the ball passed clear through the
hand of Licentiate Manuel de Olivera, who was at the governor's side.
The pens of jurisconsults were not lacking to defend the government
of Don Juan Manuel de la Peña as legitimate. Among others, Licentiate
Don Juan de Rosales, a lawyer of the royal Audiencia and alcalde-mayor
of Tondo for the new governor, published a printed manifesto of which
many copies may be found in possession of persons who are curious. But
afterward, at a safe time, he published another manuscript against
his antagonist Licentiate Manuel Suárez de Olivera, in which he not
only accuses Don Juan Manuel of being a usurper, but also as guilty
of lese-majesty. Tot capita, tot sententiae. [161]
CHAPTER XXXIII
Coming of the governor Don Manuel de León y Sarabia; and arrival
of a plentiful mission of religious.
(1669-70)
The government of Don Juan Manuel de la Peña lasted for eleven months,
amid great quiet for the community of Manila, as he was very prudent
and peaceable, and, above all, disinterested--which appears to have
been lacking in his predecessor, on which account there was so great
discontent with the latter's government. [162] He despatched two
galleons to Nueva España--"Nuestra Señora del Buen Socorro," in charge
of the same commander, Diego de Arévalo; and the flagship "San Diego,"
in charge of Don Francisco Vizcarra, alguacil-mayor of the Holy Office,
who had arrested Don Diego de Salcedo. The latter was served by Captain
Miguel Cárdenas, Juan de Alquiza, and others. But neither of the two
ships made the voyage; for the flagship, which sailed from Lampón,
put back at Cavite, and the almiranta, which sailed from Cavite, put
back at Lampón. They placed Don Diego in the convent of Guadalupe,
whence, as he was sick, they took him to Los Baños on Laguna de Bay. He
left there the following year, in order to prosecute his voyage to
Acapulco; and he died in the northern latitude, very well prepared,
and as a good Christian--leaving behind great hopes for his salvation,
as one whom our Lord had brought back to obedience by the road of
tribulation, through so grievous a stroke.
The galleon "San José," which had left Cavite the year before,
returned from Acapulco in the month of July; and as the vendavals
had prevented its making that port by way of the Embocadero, it
was obliged to anchor, and to seek safety in the port of Palapag
in the province of Leyte. That galleon brought the new governor,
Master-of-camp Don Manuel de León y Saravia, a native of Paredes de
Nava, a valiant soldier from his youth in the countries of Flandes,
Galicia, and other parts. He had begun the rudiments of the military
art in the celebrated battle of Lutzen, in which died that thunderbolt
of the north, Gustavo Adolfo, king of Suecia, in the year 1632--who
caused so great destruction in Alemania [i.e., Germany] by his captains
Gustavo Hom, Bernardo de Veymar, Bautis Gratz, and other heretics until
the battle of Norlinguen, fought by the cardinal infante in the year
1634, [163] which battle also Don Manuel de León participated; and the
latter had been in other famous battles of those times. He had been
an infantry captain for fifteen years in Flandes, and was afterward
sargento-mayor and master-of-camp. He was moved from Flandes with his
army to the frontiers of Galicia to fight against Portugal in the year
1660. There he gave so good an account of himself that he was called
"the iron leader" because of his valor and daring. He was governor of
Munzón and Valencia in Galicia. While he was soliciting an office in
Madrid, the queen-mother and her associate governors tried to send
him to be governor of Cádiz; but he elected to come to Filipinas,
retaining the office of master-of-camp and the reward of the habit
of Santiago. We can believe that divine Providence made him desire
that charge so that he might be the consolation and remedy of these
islands; for in his time the islands enjoyed the greatest quiet,
happiness, and plenty that they had enjoyed for many years. For the
voyages from Nueva España were more secure and not a single galleon
was lost; and commerce with China and Macán was very flourishing,
as it was likewise with the coast of Coromandel, this latter being
established in his term. There were no wars with the Dutch, nor with
any other foreign nation; nor did any province revolt. The Mindanaos
did not make their usual raids, and there was perpetual peace because
of the quiet behavior and the death of Cachil Corralat. There were
only some incursions by the Camucones, who are thieving pirates
subject to Borney. The fruits of the earth were very plentiful,
and no earthquakes or other disasters occurred. The community of
Manila, which had been living for so many years in continual fear,
thought now of nothing else than of their trade and merchandise, and
of feasting and rejoicing. To that happiness was added the fact that
Don Manuel de León was by nature very benevolent, pious, simple, and
very even in disposition; and, above all, far removed from cupidity
and self-interest, and desirous that all should enjoy peace and
quiet. He brought an excellent household, who afterward proved of
great honor to the community of Manila. Among the more illustrious
were his nephew Don Alonso de León, who was an excellent citizen; Don
Tomás de Endaya, a native of San Sebastián, who was thrice commander
of the ships on the Nueva España line, and afterward master-of-camp
for his Majesty in these islands for many years, until the year 1715,
when he died; Don José de Medraza, native of Écija, twice commander
on the Nueva-España line, and regularly-appointed castellan of the
fort of Santiago in the city of Manila, Sargento-mayor Don José de
Castellar, native of Valladolid, his secretary; Captain Don Juan de
Cabrera; Don Agustín Crespo; and many others. In his company came
Don Laureano de Vera, factor, and Don Antonio de Egea, accountant,
of the royal treasury, able ministers, and zealous for the king's
service. The governor made his way through the provinces of Camarines,
Tayabas, and Laguna de Bay, and entered Manila to assume his office
on September 8, the day consecrated to the nativity of our Lady the
most holy Virgin, the mother of God.
In the company of that governor came the largest reënforcement
that had thus far arrived--namely, thirty-two religious, whom
the father-procurator, commissary, and vicar-general, Fray Isidro
Rodríguez, had brought with him. It was the balance of the mission
that he had sent the former year--which, all told, reckoning it as
one mission, was the most goodly and numerous mission that had come
to this province from its foundation; for it consisted of forty-eight
religious and three lay-brothers. They entered the convent of Manila
on October 4, the day of St. Francis.
As soon as Don Manuel de León assumed his government, Auditor Don
Juan Manuel de la Peña Bonifaz appeared as a refugee at the porter's
lodge of our convent of Manila, with which the suits that were expected
were avoided. [164] However, he was hardly safe here, for a strenuous
effort was made to drag him out of the sanctuary. For that attempt a
very criminal opinion was given by Licentiate Don Manuel Suárez de
Olivera; but the new governor, for greater assurance, referred the
matter to Doctor Don Francisco de Pizarra y Orellana, judge-provisor
of the vacant see of Manila, and formerly the consecrated bishop of
Nueva Segovia. He and the orders gave their opinion to the effect
that Don Manuel ought not to be taken from the sanctuary, as his
crime was not lacsae majestatis in primo capite [165] which Don
Manuel Suárez imputed to him for having usurped the government and
for the diminution of the royal treasury. Don Juan Manuel passed
considerable time in that retreat, until Death with his scythe cut
the Gordian knot of that litigation. Some years later, the resolution
of the royal Council of the Indias was received, in which all that
Don Juan Manuel had done was annulled, as also were the concessions
and military titles that he had conferred, as the rules laid down
in the famous law Barbaribus Philippus II de offic. Praetor had no
place. It is said that capital sentence came for him, but death had
executed it. His wife and children were left very poor; but that
has always been experienced with the children of auditors in these
regions. That plague or punishment is seen in the citizens of Manila,
for scarcely can one find a son who attains preëminence by inheritance
from his parents. In the daughters alone is that penalty found to be
diminished, but it is finally executed on the grandchildren. The suit
between the two auditors was also decided by the supreme Council of
the Indias in favor of Don Francisco de Coloma, and he accordingly
assumed the government at the first vacancy.
The community of Manila began to breathe under the peaceable and
disinterested government of Don Manuel de León, who tried throughout
to fulfil his duty. First he established order and discipline in the
camp of Manila, by abolishing many abuses. He appointed Don Juan de
Robles Cortés, a very noble citizen, as sargento-mayor, and veteran
soldiers as captains. He placed the galleon "San Antonio" on the
stocks, and constructed galleys for the fleet, as such vessels had
been of great service for defense on the occasions when Manila had
been invaded by the Dutch arms. [166] As commanders of the galleys he
appointed Pedro Lozano and Don José de Novoa, a valiant Galician. The
latter went out the second time to pursue the hostile Camucones,
in company with the valiant mulatto Simon de Torres, whose color
alone prevented him from being the commander of the galleys. But those
Camucones, as thievish enemies, carry out their enterprises in safety,
and trust their retreat to the swiftness of their craft, which is
remarkable. The governor ordered Don Pedro de la Peña to withdraw
from the presidio of Orori on the frontier of the Igolotes, as that
presidio was entirely useless and only an object of expense, without
any profit. For the Igolotes, who are today friendly and subject,
rebel tomorrow, and their villages disappear; and we controlled a
few only, who were gathered in the villages of Bauang, Bangar, and
Narbacán, where many souls of those who were baptized were obtained.
That year a function was solemnized which had not been performed
for many years, namely, the publication of the edicts of the Holy
Office of the Inquisition in the cathedral of Manila, on the first
Sunday in Lent. The father commissary, Fray José de Paternina, was
present, as were also all the officials and servants of the Holy
Office, who were but few in that time. The new governor and the royal
Audiencia were present, and father master Juan de Paz preached. On the
following Sunday the letter of excommunication [anatema] was read,
in the form usual to this holy tribunal, against those who have not
denounced within the term of one week those who had committed the
crimes against our holy faith which are mentioned in the edicts. That
solemn function was not again repeated every three years, as is
ordered by the Inquisitors; this was not done, not only within three
years, but not for forty-nine, and until the present year of 1718,
in which this history is written--the commissary being the reverend
master and father presentado, Fray Juan de Arichedera, of the Order
of Preachers; and the governor, the mariscal of the army, Don Fernando
Manuel Bustillo Bustamente y Rueda, in his first year. That religious
ceremony was performed with the greatest solemnity that has been seen
in these islands by the many ministers, commissaries, and calificadors,
belonging to the secular clergy and orders, whom the holy tribunal
had. The most eminent persons in the community acted as familiars;
at the order of the Inquisitors of Méjico, these were present not only
with banners, but also with the white and black cross (the insignia of
this holy office) on their capes and mantles--the religious wearing it
on their cowls, worked in gold and silver. On the evening of Saturday,
March 12, the procession marched through all the city, the standard
of the faith setting out from the convent of St. Dominic, carried by
Sargento-mayor Don Domingo Bermúdez, a citizen of Manila, who had been
alcalde-in-ordinary the preceding year. The regidors and most eminent
citizens accompanied him, dressed in gala attire and on gaily decked
horses, and followed by many lackeys wearing rich livery (which is less
costly in Manila than in other places). The father commissary rode a
mule with trappings, and was accompanied by the servants of the holy
tribunal, both ecclesiastical and lay, the alcaldes with their maces,
and the drums, and followed by the other officials, all on horseback.
The second Sunday of Lent, March 13, the same parade was held from
the convent of St. Dominic to the cathedral. The father commissary
was there, under a canopy in the chancel on the gospel side; and
the ministers of the Holy Office in the body of the church, on their
benches on the epistle side. The above-mentioned governor was there,
and was the head of the city, as there was no royal Audiencia. The
father secretary, Fray Francisco de Contreras, read the edicts, and the
father lecturer Varela, of the Order of St. Dominic, preached. After
mass the standard of the faith was returned, and the father commissary
and all the tribunal went to the convent of St. Dominic, accompanied
by the governor and captain-general, and by the rest of his retinue
of the preceding day.
The following Sunday, March 20, the father commissary and all the
tribunal left the convent of St. Dominic, and went afoot to the
cathedral, where the serious and fearful ceremony was performed
of reading the letter of excommunication against those who do not
denounce persons whom they know to have fallen into heresies and the
sins mentioned in the edicts. That is a ceremony that strikes fear and
terror into the hardest heart; its tenor and details I omit, as it
is long to tell and terrifying to hear. That ceremony was performed
with the greatest solemnity and gravity possible. Inasmuch as it is
not my intention, nor ought I, to come down to these present times
with my records [in this history], I have thought it advisable to
mention that matter in this place as a memorial of so holy a ceremony.
Our province was greatly advanced in that triennium by the great
prudence and affability of its provincial, our father Fray Dionisio
Suárez, who was more angel than man. With the abundant aid that had
arrived in that year and the preceding one, plenty of ministers were
appointed for all the convents; those convents which had been united
with others were separated, and ministers placed in them; and in the
large and populous places two [ministers were stationed]. The work was
so apportioned that it could be endured; for the overwork occasioned
by the lack [of ministers] had been the cause of many dying and
others falling ill. Divine Providence also assisted by communicating
grace to the newcomers, and facility in learning the languages of
our provinces. Therefore, after a few months many of the latter found
themselves sufficiently qualified in that respect to become ministers,
alone and without company, in the missions. This province became
renewed and flourishing with the abundance of religious, and the
study of the arts and theology was greatly assisted in the convent
of Manila. Ministers were placed in the missions of those who were
recently converted in the hill-country of Ilocos, in the villages of
Aclán, Vera, and Bangbanglo, father Fray Benito de Mena assisting
them all the days of his life--which lasted until the year 1695,
after he had founded the mission called Bangi, on the outskirts of
the province of Cagayán.
MANILA AND THE PHILIPPINES ABOUT 1650
[The following is translated and synopsized from Domingo Fernandez
Navarrete's Tratados historicos, [167] pp. 299-332.]
SIXTH TREATISE ON THE VOYAGES AND NAVIGATIONS MADE BY THE AUTHOR OF
THIS BOOK
[Chapter i relates the voyage from Spain to Nueva España, in 1646,
the ocean trip to Vera Cruz lasting sixty days. Thence journeying
toward Mexico City (chapter ii), they reached the Dominican hospice of
San Jacinto de Tacuba, outside the city walls. The last land journey,
the one to Acapulco, was undertaken November 3, 1647. In chapter iii
Navarrete gives a description of Acapulco. Its houses are all low, "the
best ones built of mud, and all thatched with straw. Notwithstanding,
for ours they demanded from us four hundred eight-real pieces. This
seems incredible; but for me, who paid the money, it is more than
certain." "The port is the best and safest in the world, as was
daily asserted by those persons who had seen many other ports. Of
all that I have seen, and those have not been few, there is not one
that can equal it. The fort is excellent, and has a battery of twelve
first-class pieces [apostolado], so that it is impossible for any
ship to enter the port without being sent to the bottom. The climate
is infernal, in accordance with the name that it bears." [168] After
much delay a patache was finally secured which was going to carry the
usual supplies to the Philippines, the religious (thirty in number)
embarking April 8, 1648. The usual discomforts of the voyage were
experienced, but the patache at last anchored at Lampon.]
At midnight the vendaval blew violently, and, as it came from the
land, our anchors dragged, and we were driven out to sea. One would
believe that a special providence of God sent that wind in order to
prevent the enemy from entering and seizing everything. Next day the
money was made safe, as were also the goods of his Majesty and those
of private persons; and an attempt was made to hide the patache back
of an islet so that the enemy could not discover it, even though they
might enter the same port. We [religious] set out for Manila, and along
the way heard of the singular joy caused by our unexpected arrival,
which had been hoped for or imagined by no one. That great joy was
somewhat tempered because the enemy quite accidentally discovered
the patache, and hastened against it with men and arms. Our men
being poorly prepared, and not in harmony, and the commander being
but a sorry soldier, they burned the patache before they ought to
have done so; and in one half hour his Majesty lost 36,000 pesos,
and those in the patache some credit and reputation.
[8]. We continued on our way for four days, on foot--not by the
road, for there is none, but over inaccessible high rocks, crags, and
passes. We crossed several rivers by swimming, and forded others with
the water up to our breasts. In the mountains (which are very high,
and covered thickly with trees) we found so many leeches that we could
find no relief or means by which to free ourselves from them, and there
was no one who did not lose blood from his body. I affirm with all
truth that I saw one which was burrowing, head first, half-way through
my shoe, and I cried out to some persons to look at that prodigy;
and in fact they did look at it in surprise at such a thing. The rain
fell in great streams from the sky. At the coming of night, we halted
where it overtook us. The Indians covered over some rude huts with
palm leaves, and there we slept upon the grass and the ground soaked
with water. On the last day we descended a hill two leguas in length,
although some said it was longer. Although it took us three days
to ascend that ridge, we descended it in one. It was very rough in
parts, and the rain came down steadily, so that we slipped at every
step without being able to do anything else. I assert that I saw some
of my associates who sat down and allowed themselves to be carried,
not a small distance, by the currents of the water. And yet they were
so joyful and happy that one cannot easily imagine their delight.
9. We reached Apanguiel (where there is a very fine convent of our
father St. Francis) so wet, dirty, tired, and hungry, that all the
welcome that was shown us there was needed in order that we might
remain men visible to human eyes. The reception accorded us was,
I presume, in accordance with the charity of those servants of
God. Next day two fathers came thither from Manila, and we had
thereupon another consolation. Another, the father guardian Fray
Lucas de N. took four of us to his convent. He had a very fine church,
and a good enough house, while the site was the best and pleasantest
that could be thought of or imagined. It is located on a height,
and the whole lake of Bay (which is thirty leguas in circumference)
and some islands in its midst, could be seen from a balcony. Land
and mountains could be seen on all sides, with thickets, palm-groves,
banana-groves, rivers, and creeks, which was wonderfully pleasing to
the sight. After that we visited other convents; and all that we saw
was novel and wonderful to us. We departed for Manila in two boats,
and, crossing the bay, spent the night at Binangoa, where the father
guardian, Fray Francisco N. gave us a fine welcome. Next night,
we continued our voyage to the entrance of the lake, where ten
boats from Manila were awaiting us, which were manned by Chinese,
mestizos, and Indians. We said mass, and, having embarked, descended
the river to the festal accompaniment of fire-crackers, small gongs,
and arquebuses. The gongs of the Chinese were very amusing to us;
for, though they were no larger than a barber's basin, they made as
much sound as a large bell. It is a wonderful instrument. The river
is one of the most beautiful in the world. That of Goa is wider and
deeper, but the former is more adorned with palaces, gardens, villages,
and churches. We entered some palaces which would be a wonder to any
European. We reached the bridge of Manila, which is a famous work. We
saw it filled with people of various nationalities. We entered our
convent amid the pealing of bells, and there we immediately visited
the most sacred and miraculous image of our Lady of the Rosary, the
consolation of all that community, and of all those islands also, in
all extremities and necessities. Its sight alone cheered our souls,
and made us forget all our past hardships. The father provincial
conceded to us, as a great treat and privilege, one week of matins. The
fathers of other missions say that only three days had been set aside
for them, so that the time given to us seemed very liberal. In truth,
some assisted in the choir that same night; but my spirit was not so
fervent that it ventured to so much.
CHAPTER IIII
Of my stay in Manila
1. Don Diego Faxardo Chacon was governor of the islands. That gentleman
had great gifts for government, for he had a horror of money and of
women. One day father Fray Andres Gomez, a religious of my order,
took him a bit of the lignum crucis [i.e., wood of the cross] set
in gold. He valued it highly, but refused to receive the relic until
the gold was taken away. He was very retiring, and gave ear to no one
save Manuel Estacio de Venegas. The latter grew so haughty by reason
of the favoritism and power that he possessed, that he dominated
everything as a despot. He was feared by all people, no less than
was Nero in his time; but well did he rue it afterward. Don Diego
Faxardo had kept Don Sebastian de Corcuera a prisoner already for five
years. Strange reversal of fortune that! Don Sebastian was the most
feared, and the most haughty and absolute governor that has ever been
in those islands. In his time happened that exile of the archbishop
which caused so much comment among all those nations. He undertook
the Jolo war, in which the nobility of Manila were destroyed. The
island of Hermosa was lost by his neglect and carelessness in sending
reënforcements, as was stated by all people there. He amassed untold
wealth. He was sent a prisoner to Nueva España, and then to Madrid,
where it is said that he negotiated advantageously. They were expecting
in Manila different news from that which arrived, of the condition
of his affairs. I know well that they have written that he was a
very disinterested man, but the author does not prove the statement
further than by saying so. I read in a document that Don Sebastian de
Corcuera purged himself of that charge by saying that he had amassed
his wealth with the pay given him by his Majesty. But another document
presents the following argument. First, that governors cannot trade
and traffic with the pay given them by his Majesty. Second, that it
is impossible to gain with his pay what he spent in the monstrance
which was recently taken to his Majesty; what was lost in the ship
wrecked at the Ladrones, and what was burned at Acapulco; and the
money that he possessed in Mexico, with the large sums taken from
him in Burgos. Nor can it be inferred that he was a good governor,
because he acted as a good Christian after he left the islands. Nor
does there follow any other inconvenience from making known the truth
with good zeal than the fact that those who do not wish to know it
are not pleased to hear it. While Estacio de Venegas was a citizen
of Manila, he was liked by all; but, when he became the favorite, he
was hated. It makes a great difference whether one is in the position
or not, in order that he may govern himself according to his natural
disposition. Don Sebastian was the one who instituted the vandalas
(this is a name given by the natives, and signifies repartimiento),
which have destroyed all the Indians. In order that one may understand
what they are, I will explain them here in a few words. I assume,
at the start, that it is a great piece of ignorance to attribute this
repartimiento to Don Sabiniano Manrique de Lara, or to make him its
author. When that gentleman assumed the government, the Indians must
have been paying the vandalas for fourteen or more years; then how
could he have originated them? For, in the term of that gentleman,
Pampanga rose in insurrection in order not to pay that tax. Someone,
or several people, new to the country, must have invented what was
afterward declared with the mouth. It is true that that insurrection
caused Don Sabiniano to give the Indians a great sum of pesos on
account of what was owing to them, as I was told afterward; but that
was to pay [their just due], which has nothing to do with saying that
he invented that imposition. In fine, after the Indian has paid his
tribute, helped in the cutting of wood, and rendered personal services
(which are numerous), levies on the provinces are made each year. For
example, Pampanga is assessed twenty-four thousand fanegas of rice
at the price of two or two and one-half reals per fanega, as it is
for his Majesty; and it is placed on credit until such time as God
pleases. [169] That quota [of rice] is apportioned among the Indians
of that province, and is collected with great rigor, and with many
deceits which the officials [170] who exact it practice. [This levy]
costs him to whom three fanegas are allotted at least one-half fanega
more than he gives in his measure; and him who gives six, one fanega
more, and so on. This is what is called vandala, and this is what they
[i.e., the Spaniards] have paid for so many years--whence it follows
that the Indians leave the islands, as I shall relate in another part,
and that they refuse to sow their fields, as I myself have heard. It
is an evident fact that if once in a while that assessment were to be
levied on the account of the tribute, or if they were exempted from
personal services, the Indians would be very happy and satisfied. But
how can this continue all the years? and how can there be money in
the treasury to pay the employees, officials, and leaders, and to
meet other expenses, when there is never any money to pay for what
is bought from the Indians? If the Indians die on account of this
and other things, of what use will that country be, and what will
the Spaniards do there?
3 [i.e., 2]. The greatest hardship that we religious endure in the
villages of the Indians is the sight of their sufferings, and the
effort to seek means and methods to console them. It happens (as
it happened in my time) that the rice-crop in a village was ruined
(this is a quite usual occurrence, because of the rats which eat it,
and at other times for the lack of water, and at others because the
sea rises and overflows their fields) so that it was impossible to
pay even the tribute. That was explained to the alcalde-mayor, and a
petition was presented to the governor. But nothing had any effect,
and the Indians had to purchase the rice at four reals per fanega,
and gave it to his Majesty on credit that would never be paid, at
two and one-half reals [per fanega]. Surely, the paternal compassion
of our most Catholic kings would not permit such things if they had
any knowledge of them. It would be better for the Indians that the
governors should support them, and that they should work during the
whole year for the tribute and vandalas, than that they should be
treated as they are today. It is a great misfortune that the Tartar
protects so well the Chinese, his vassals, while our people try to
escape from caring for the vassals of our king and sovereign, although
his will has been so often declared and charged upon them. It is no
wonder that those islands are so exhausted, although it is a land
which in every way is exceedingly good, abundant, and fertile.
[3]. If I were to mention special cases I would never finish. In my
time I know well that an alcalde-mayor of Ilocos squeezed fourteen
thousand pesos from his district in two years. In how good condition
must the Indians and their land have remained! It would be well for
those who write and have written from there to speak clearly and
specifically of things and persons, and not in general and in loose
terms, thus giving opportunity to blame the innocent or to clear the
guilty. That ought to be a special end or desire. Everyone knows how
disinterestedly our province lives and has lived in that land, and
that it has never allowed the slightest income as dues of the Indians
whom it administers. It has never received them, but has always been
satisfied with the alms which both the Spaniards and the natives of
the country freely give. In that way have they maintained themselves,
while with the alms given them by his Majesty (may God preserve him)
they have clothed themselves, and nothing has been wanting. It is
necessary to declare who does it, in order not to injure all....
4. One year a certain governor wrote against Ours of Pangasinan (he was
at one time affectioned to Ours and at another averse, for so wags the
world) that they had burned some forests whence wood had to be obtained
for the shipbuilding, etc. What effects would such a letter cause if
seen in the Council of the Indias, and one written by a governor? If
one wished to burn the hundredth part of one single forest with the
help of ten thousand Indians, he could not do it in a whole year;
to whomever has seen the forests of Philipinas this remark is not
only true but most true, and the proofs are more than evident. The
effect produced by the Negrillos who live in the interior of those
and other forests, although they are numerous and make fires daily,
is never noticed or heard of. In the island of Mindoro, where I made
two journeys, I saw with my own eyes what the Indians do there. They
have no lands for sowing. In order to get rice they set fire to a bit
of forest. After days of labor in it they continue to fell and cut
down the small trees together with the branches; then they again set
fire to it and burn it all. They set fires at the foot of the large
trees, until gradually the thick ones are consumed. As the trees are so
hard-wooded, it is necessary to take a week and even longer to arrange
and feed the fire. After an Indian has worked from morning to night
for two months, he manages to clear an obrada [171] of land. Then
how could a vicar and a few Indians burn whole forests? If this were
not so, I would not write it; but, since the case is quite forgotten,
I will refrain [from enlarging on] it--except that, for others that
may happen, it is advisable to know this one, so that no one may
inconsiderately believe what is in reality incredible. Don Sebastian
Cavallero de Medina, while fiscal for his Majesty in Manila, in order
to show his zeal or to gain reputation, wrote about the excessive
fees which the religious collected from the Indians. People here would
believe that such an offense was common to all. He ought to have made
known what was in it, and not place the innocent in danger of being
declared guilty by not explaining the fault of some persons.
5. A week after our arrival we were divided among various provinces
in order to learn the languages, and be able to minister to the
Indians. I remained in the province of Manila, where I learned the
Tagálog language in company with others without much difficulty. If the
grammar or other handbook were studied in Europa with the earnestness
with which we study languages there, any person would become learned
in a very brief time. Within five months we were all confessing
and preaching, and in one year we were very capable in both, and
in discussing the affairs of the Indians with them. During that
time, besides the occupations of the choir and church, we diverted
ourselves with no other thing. All that time we spent in humbling
ourselves to the elements and rudiments of extraordinary languages,
for the maintenance and advantage of those souls. If the temperature
were not so unlike that of our own country, we could have done twice
as much. In order to relieve ourselves from the excessive heat, we
made use of baths and of the fruits, which are very delicious; but,
as time went on, we experienced sickness. The Indians always seemed
fine fellows to me. They are not changeable and rough like those
whom we saw in Mexico, but tractable and urbane and of especial
intelligence and fine ability. Among them are some famous writers,
painters, and sculptors. They are very adaptable for any mechanical
work, and, above all, docile and very submissive to the priests. In
regard to understanding the precepts of our holy faith, they can
rival many here and surpass others. They possess fine books in their
language, which have been printed by the religious. They are fond of
reading in these, and to our labor and their docility is this fact
owing. The Indian women are very devout and composed, and frequent
the sacraments with great fervor. There is no feast, great or small,
at which there are not a large number of confessions and communions. I
said often that the fervor of the old [Christians] of Castilla had
passed to the Indians (both men and women) of Manila.
Often the Indians celebrate the feasts well. Rarely is one of
them found who does not dance beautifully. Consequently, they
have dancing and music in the processions; they play the harp and
guitar excellently. His Majesty furnishes eight singers in every
church. They have certain privileges, as they are busied in the divine
office. They sing excellently, and, as there are always candidates,
the number is always in excess. But only the eight who are assigned
enjoy the privileges conceded. The adornment of the churches is quite
sufficient, and is neat and tasteful. Since there are plenty of roses,
other flowers, and fragrant herbs throughout the year, these things
go far to furnish suitable adornment for the churches.
6. The Indians are much given to the use of the bow and arrow,
especially the Indians called Cambales and those who live in the
mountains. Their offensive and defensive weapons consist of such
arms. I heard the old priests tell of many acts of skill in the use
of them, which I was unable to believe until I had the opportunity
to see it thoroughly for myself. People should not be so ready to
believe whatever they hear, nor yet so obstinate as I have been at
times. One day I came across a band of Indians from the mountain,
among whom were four of seven or eight years of age or thereabout. I
took an orange (a fruit of which there is an infinite supply there)
and threw it up into the air as high as possible. Then said I, "There,
my lads, shoot me that orange." Instantly all four shot it in the air,
and it fell in bits. Another new religious and myself stood stupefied,
while the old one who had told us about it laughed at us. I saw that
with my own eyes in the small village called Abucanamataas. This is
a sufficient proof that they are good archers.
7. During my stay in the islands, I attended to whatever obedience
ordered me. I ministered to the Indians, lectured in our college and
university of Santo Thomas, and preached--although I was always in poor
health, for during two years the [climate of the] country affected
me terribly. During that time some remarkable things happened; but I
shall relate only a few of them, in order not to be too prolix. The
master-of-camp, Don Lorenço Laso--a fine and valiant soldier, and a
giant in presence and stature--was governor of Terrenate. He was not
liked by Manuel Estacio. He was accused of some traffic with the Dutch
(pure nonsense that); his arrest was ordered, and he died on shipboard
somewhat suddenly. His death was imputed to Estacio, and the latter was
charged with it; I do not know how he cleared himself. Don Lorenço's
death was felt keenly, and was suspicious. He was well liked by all
the community, and so feared and respected by the Chinese infidels
that he alone, with sword and shield, in the insurrection that
occurred during the term of Corcuera, held back a mob of Chinese on
the bridge, who were entering by that way, as did Horatius Cocles on
a similar occasion. Admiral Sebastian Lopez, a Portuguese and a most
brave soldier, was living in Manila; he had performed wonders in the
victories that we gained over the Dutch. He died very suddenly, and
apparently by poison. His death was also imputed to Manuel Estacio,
as were many other deeds that were current here.
8. As the Dutch had committed depredations in that land in preceding
years, and raided the districts of Batan (which are administered by
religious of my order), and, because of our lack rather than their own
valor, had taken possession of the churches, the government determined
to demolish these. The principal mistake consisted in having allowed
[the destruction of] those buildings already erected and finished;
for they could be of no use to the enemy, since they had no seaport
nor anchorage for their ships within one legua, nor yet a safe way by
land if they had tried to journey that way. Our cowardice allowed the
enemy to enter, and determined the ruin of those buildings, in which
the natives suffered great hardship; for not only did they work,
but all the timber (which was considerable, excellent, and their
own) was taken from them, without giving them a single maravedi for
it. Even of the stone Manuel Estacio made gifts. If the materials,
since they were theirs, had been left to the Indians, so that they
could have made use of them, they could have destroyed the churches
and had more than enough money and time for their sowing and ordinary
work. Many hardships came upon the poor wretches because of that;
the least was that the enemy took some of them captives, as well as
two of our religious, who were able ministers in the Tagálog speech.
When Don Lorenço Laso died, Don Lorenco de Ayala became
master-of-camp. He had been castellan of the fort of Santiago. He
was a very amiable gentleman, and there was no one in Manila who
did not love him dearly. Doña Ana Tellez, his wife, was a saintly
woman; and the couple were known as "the good married pair." Each of
them was more than seventy years old. Estacio was not satisfied at
that, for the proud fellow could not endure to have anyone ascend
higher than himself. He heaped troubles upon Don Lorenço and the
good old man ended his days to the general sorrow of all who knew
him. The staff of office then passed to Don Pedro de Almonte. For
some time past that gentleman had been exiled from Manila; he was
not of Estacio's following, and consequently, it was feared that he
would be cheated out of the office. But since the governor already
had his eyes on Estacio because the latter had done a bad turn to
Don Juan de Saraos, he summoned Don Pedro and gave him the command,
as well as the habit of Santiago which went with it. The community
was overjoyed at that, while Estacio was very sorrowful, and somewhat
anxious about his fortune; for since he had been so exalted, and that
with no small acts of violence, he could fear that a fall would follow
his steps.... On the day of the Holy Cross in September, a quiet rumor
spread through the city that he was arrested. All the people kept mute
and did not dare to move their lips; for, if it were not true, he who
uttered a single word would pay well for it. The news was confirmed,
and it was ascertained that he had been imprisoned in the fort of
Santiago. The city breathed and was relieved from so heavy a cross
that had rested on it for so many years. He commenced on that day to
take what God sent him; cum in honore esset non intellexit. [172]
He did not understand or know how to retain his power. [173] Much
of his property was seized, but he had hidden a vast quantity both
in Manila and in Mexico. He suffered and endured, and finally died,
after some years, in a dungeon. He would better have contented himself
with his first fortune as merchant and citizen of Manila, in which
every one liked him. He is the man who said he could stop the mouth
of any governor who might succeed Don Diego with one or two hundred
thousand pesos of eight. He deceived himself basely.
10. On Corpus Christi day of 53, a not small disaster happened to me,
namely, that a bolt of lightning fell on the house of Batan, where
I was then stationed. The Lord saved me and the other religious and
the men of the convent. One week later another fell and fired off
two muskets belonging to the house, killing a negro and an Indian
who had gone out hunting. That disaster caused me a great fear;
until then I confess that I had had little or no fear of thunder,
but since then I have feared it so much that I could not fear it
more. A little while after that, on the eve of St. Barnabas, when
we were taking our collegiates of Santo Thomas to their vacations,
as we were crossing the river the wind blew with great violence, so
that the boat overturned and we all fell into the water. The waves
were running so high that, as we firmly grasped the planks of the
small champan, for it was overturned, it dragged us forward as if
we were chaff. Our danger was great; and accordingly I was careful
to absolve all, although with great hardship and tribulation. I had
no one to absolve me, and almost no feeling or warning to lift my
heart to God. The people who were looking at us, without being able
to help us, were innumerable. It was God's pleasure that they should
launch some canoes; and, although these were also overturned, they
saved us. I was in the greatest danger, because of the weight of my
habit. Two negroes who came up to me were they who, next to God, saved
my life. We all returned to the wharf; our clothing and other things
were lost. But the flask of wine for the mass, with only a little
of its contents lost, was washed ashore, where it was recovered. Our
Lord was pleased to deliver me, by His mercy, from all those accidents.
11. At that time word reached us of a grievous misfortune which had
happened in Cagayan to one of my mission named Fray Luis Gutierrez,
a native of Almagro, and a most excellent religious. On the day of
the purification of our Lady in that year, he had said two masses in
different villages. There was another village three leguas away. For
the consolation of those Indians, and so that they might not be left
without the mass on so solemn a day, he determined to go thither
to say the third, and went by boat through a creek, which was most
dangerous because of the crocodiles. In a certain place it was seen
that one appeared disturbed. The Indians of the boat aroused themselves
and tried to force the craft forward and to make a loud noise with
voices and oars. But nothing availed them, for with two cruel blows
of its tail against the boat the crocodile overturned it completely,
so that they were all thrown into the water. The Indians, being lighter
and unhampered by clothing, were able to reach land easily. The poor
religious, weighted down by his habit and little used to swimming,
was left to be overtaken by that fierce and bloodthirsty animal. It
seized him, and the poor man was buried in its fierce entrails....
13. At times I saw most cruel and terrifying crocodiles--especially one
morning when, going down to say mass at a village, I was descending
the river to the sea. The Indians began to cry out "Crocodile,
crocodile!" I looked about me in every direction, but could see
none. They pointed it out to me with the finger, but even then I could
not be sure that it was one. It was a fact that I did really see it,
but, since it was so large and horrible, I could not persuade myself
that it was a crocodile, or that there was so large a crocodile in
the world as the mass that they pointed out to me. We approached
nearer, and I finally saw and distinguished it most clearly. It was
sleeping on a sandy islet near the mouth of the river. It seemed to
be as large as the mainmast of a ship, and I had before imagined that
mass to be some huge tree carried there by the current of that great
river. I saw others afterward, although they were not equal to that
one in size. Their aspect is most horrible, for they have four eyes,
two above and two below. There are a countless number of them in the
lake of Bai. During the dry season the larger cattle are pastured
near there, for that place abounds in fine pastures. When the bulls
and horses are feeding, and as they wander about in their grazing,
the crocodile comes out of the water and carries off one today and
another tomorrow with as great ease as the cat carries off a rat.
14. A short time before my arrival in the islands, a very peculiar
thing happened. Some Indians had been married, and, as they were about
to eat, the bride was desirous of going down to the river to wash her
feet, as they are in the habit of doing every day and every hour. The
house stood partly over the river, as is their custom. While she was
washing, a crocodile attacked her and carried her off. At her cries
and the noise, some of the people ran out and saw the poor girl in
the teeth of the crocodile, which was making off with its prey. The
bridegroom, who beheld with his own eyes such a spectacle, blind with
love and aroused by anger, with dagger in hand (but more rashly than
prudently) threw himself into the water, and followed the beast that
was carrying off his beloved prize. He overtook it and fought with
it; he recovered his wife and returned triumphantly with the spoil in
his arms, but she was already dead and lifeless. The bridegroom came
back a widower, and sad and mournful, and with tears was that wedding
ended. That was a notable and very memorable occurrence. Many Indians
have escaped from those monsters. It has been learned by experience
that they are very sensitive in the eyes. Consequently, those who do
not lose their presence of mind attack them in that part, on which
occasions the crocodile flees as best it can in order to escape. It
is said by all the people of that land that when the female lays its
eggs, it always goes to some place where there is a current of water
near by. The young animals having been hatched go down into the water,
where their mother is waiting for them with open mouth. As many as she
can catch she eats, but all that escape her, by one side or the other,
remain free and alive. This they say is the reason why not all the
rivers are full of those animals, although there are many rivers where
they abound. I shall return to the crocodiles on another occasion.
[The chapter closes with the account of the baptism of an infant who
had been abandoned and thrown into the sea by its mother.]
(To be concluded.)
BIBLIOGRAPHICAL DATA
The sources of the documents in this volume are as follows:
1. Events in Filipinas.--From the Ventura del Arco MSS. (Ayer library),
ii, pp. 643-692.
2. Dominicans in the Philippines.--From Baltasar de Santa Cruz's
Historia del Sant. Rosario (Zaragoça, 1693), pp. 44 et seq.; from a
copy in the possession of Edward E. Ayer, Chicago.
3. Augustinians in the Philippines.--From Casimiro Diaz's Conquistas
(Manila, 1890), pp. 444 et seq.; from a copy in the possession of
James A. Robertson.
4. The Philippines about 1650.--From Navarrete's Tratados historicos
(Madrid, 1676), pp. 299-332; from a copy in the Library of Congress.
NOTES
[1] While in Mexico on his way to Filipinas, Salcedo personally raised
the sum of 100,000 pesos, and spent it in procuring soldiers for the
islands--paid and voluntary enlistments, not convicts. "And in order
that the officials at Mexico might not hinder or obstruct the despatch
of the situado (which that year amounted to 220,000 pesos), he agreed
with them that they could deduct in their own favor 30,000 pesos, which
they were to invest in merchandise in Manila and China, and remit to
the persons who drew up the document, ... to which Governor Salcedo
had to accede, since in no other way could he have obtained the succor
[for the islands]." (Ventura del Arco MSS., ii, pp. 494, 495.)
[2] A dignity among the Franciscan friars, inferior to that of
provincial (Dominguez's Diccionario national).
[3] He came to Manila in 1666, as auditor. Although in Mexico he had
received two years' pay, he reached the islands so poor that he had no
money for paying the first third of his media anata; at this, Salcedo
pitied him, and compounded his debt with the royal officials. Bonifaz
then proceeded to scheme and intrigue for his own selfish ends,
occasioning much scandal and commotion in Manila. (Ventura del Arco
MSS., ii, pp. 512-516.)
[4] When Salcedo was arrested, all his property was seized,
and the commissary of the Inquisition took possession of all his
papers--including letters, royal decrees, and official documents--books
of accounts, and papers in lawsuits against various citizens. These
last the commissary, induced by gifts and bribes, surrendered to
the persons concerned without keeping any record of such suits. The
commissary gave many jewels and other valuable articles seized
from Salcedo to his relatives and friends, especially to the
usurper Bonifaz. The latter appointed Diego de Palencia, one of the
conspirators, as alcalde-mayor of the Sangleys and their Parián,
"which is the most profitable office that can be bestowed in these
islands," and royal depositary--in virtue of which latter office a
considerable part of Salcedo's wealth was placed in his hands, part of
it being placed in the royal treasury. Later, the commissary secured
possession of most of what Palencia held; and the usurper spent most
of what had been placed in the treasury for paying the soldiery and
securing the friendship of the citizens. (Ventura del Arco MSS., ii,
pp. 578, 579.)
It is possible that the author of this document is Francisco de
Figueroa, who was alcalde-mayor of Tondo in 1660 (Diaz's Conquistas,
p. 575).
[5] Rosales was a lawyer, whom the usurper released from jail, where
he was placed for crimes deserving death, and made an alcalde. He was
one of Bonifaz's most unscrupulous advisers and abettors. (Ventura
del Arco MSS., ii, p. 605.)
[6] The tyrant, fearful of attempts to deprive him of his usurped
authority, not only maintained a guard of bowmen--making his son,
ten or twelve years old, their captain--but stationed in his house two
companies of musketeers from the royal troops, each of a hundred men,
all being paid from the royal treasury, "something which no proprietary
governor had ever done." Besides this, he sent an escort of twelve
soldiers every day with his son to the school where he was learning
to read and write. (Ventura del Arco MSS., ii, p. 580.)
[7] All the military forces, both soldiers and officers, sided
with the usurper Bonifaz, except the commandant of Fort Santiago,
Lorenzo de Orella y Ugalde. Later, Bonifaz changed nearly all the
important military offices, conferring them on his favorites and
supporters. (Ventura del Arco MSS., ii, pp. 556, 557, 563.)
[8] In Ventura del Arco MSS., ii, pp. 619-625, is a copy of the
document by which Mansilla ceded (October 14, 1668) his right of
seniority to Coloma--followed by a notary's attested statement that
this cession was made effective. On pp. 627-641 may be found the
proceedings of the Audiencia thereon, in its sessions at the Jesuit
college, and its decree issued to the loyal citizens.
[9] This amounted to 400,000 pesos, although 500,000 were needed for
the expenses of the islands (Ventura del Arco MSS., ii, pp. 611, 617).
[10] Within less than six months the usurper drew from the royal
treasury 8,000 pesos as salary, and 9,000 in gold ingots from Salcedo's
sequestered property. (Ventura del Arco MSS., ii, p. 612.)
[11] "It is also suspected that, with the information and account that
the father commissary will send to the tribunal of Mexico, they will
seize there the great wealth which the said governor had during late
years sent to his correspondents, which, according to common report,
exceeds 200,000 pesos; and this consignment of funds entirely refutes
the suspicion that the said governor might intend or attempt to flee to
Holland by way of Batavia, as the father commissary and his accomplices
in the governor's imprisonment have tried (although without reason)
to induce people to believe, [as a pretext] for his arrest." (Ventura
del Arco MSS., ii, pp. 586, 587.)
[12] The royal officials of that time are accused of plundering and
defrauding the royal treasury--especially the treasurer, José Manuel
de la Vega, who drew from it 40,000 pesos, which he used in trading at
Batavia, making no return to the treasury--and altering entries in the
books, to cover their steps. These acts, however, were notorious to
the public, and the auditors and fiscal attempted to secure redress;
but the usurper Bonifaz (who aided the plundering officials) availed
himself of legal quibbles and public calumnies against the auditors
and fiscal to shut off proceedings by them. (Ventura del Arco MSS.,
ii, pp. 573-575, 591.
[13] The name sarasa is applied by Blanco to a shrub, Justicia
ecbolium, also called morado; he does not mention it as of use in
medicine, although he ascribes such properties to other species of
the same genus. The Official Handbook of the Philippines (Manila,
1903), pp. 395, 399, says that sarasa is the Tagálog appellation
of the Visayan pasao (Graptophyllum hortense); its leaves are used
"in topicals for the maintenance of fonticulus [a small artificial
ulcer]." If this be intended in the text, piezas may be translated
"packages;" but sarasas (evidently some product of Siam) here may
have some other meaning.
[14] Apparently referring to the technical use of this word
(VOL. XI, p. 43), the legal office of relator being transferred to
the ecclesiastical court.
[15] Mansilla's release was ordered by Coloma; and on Christmas eve
the superiors of the religious orders and the dean of the cathedral
went to demand it from Bonifaz. This excited the tyrant's fears, and
he determined to banish the imprisoned auditor. (Ventura del Arco MSS.,
ii, pp. 601, 602.)
[16] The above-cited document in Ventura del Arco MSS. states (p. 601)
that this post was held by Francisco de Figueroa.
[17] Mansilla was shipwrecked near Verde Island (between Luzón and
Mindoro), to which he escaped in a half-dead condition; on January 27
news of this was received at Manila, and champans were immediately
sent to convey him to Iloilo, where he was kept in prison under
guards. He managed to escape from this durance a few months later,
and found refuge in a Jesuit church there. (Ventura del Arco MSS.,
ii, pp. 602, 603, 613.)
[18] The commissary was accused of ill-treating Salcedo while in
prison--even going so far as to refuse him permission to draw up a
will, to confess, and to receive the sacraments, although Salcedo was
very ill, and his physician reported that he was in danger of death;
and during at least a part of his imprisonment he was kept in fetters,
and fastened to a chain. (Ventura del Arco MSS., ii, p. 590.)
[19] On St. Lucia's day, December 13, the usurper and the commissary of
the Inquisition arrested more than twenty persons of high standing,
who had disapproved of his illegal acts and had adhered to the
Audiencia. These men were fettered and placed in dungeons, and
their goods confiscated. They were proclaimed as traitors, and their
relatives and friends were regarded as suspects. Many other arrests and
acts of oppression were prevented by Coloma's interference. (Ventura
del Arco MSS., ii, pp. 594-600.)
[20] i.e., "Thus I will, thus I command."
[21] Apparently a sentence left incomplete by the writer after some
interruption of his task.
[22] Not only Pamplona, but Palencia and several others who entered
the governor's room used insulting and opprobrious language to him,
and even ill-treated him. (Ventura del Arco MSS., ii, p. 531.)
[23] The Order of St. Augustine, to which the commissary belonged,
laid claim to more than 100,000 pesos, which they said was due them
from Salcedo; if they gave him that money, it was that he might
overlook their lawless acts, and give them what they desired. Those
friars availed themselves of Salcedo whenever they chose to disobey
their provincials and other superiors; and in their chapter-meetings
their proceedings were controlled by his wishes and commands. (Ventura
del Arco MSS., ii, pp. 584, 585.)
[24] The burning of the Parián in the insurrection of 1630-40
rendered it necessary to build a new one; this was placed at La
Estacada (so called because the site was stockaded for this purpose),
farther from the gates of Manila, but within range of the guns of Fort
Santiago. Notwithstanding the inconveniences attendant on this measure,
and the risk of demoralizing the Indian converts, the government
refused to locate the Chinese elsewhere; but they remained there only
two years. One night when they were worshiping their ancestors, a house
accidentally caught fire; as a result the entire Parián was burned,
with great quantities of goods belonging to the citizens of Manila,
who had placed these there on sale. A great part of Binondo was also
destroyed by this fire. (Diaz's Conquistas, pp. 456, 457.)
[25] Accounts of Corcuera's residencia may be found in Domingo F. de
Navarrete's Tratados historicos (Madrid, 1676), trat. 6, ch. 4; Murillo
Velarde's Hist. de Philipinas, fol. 136 b-138; la Concepción's Hist. de
Philipinas, vi, pp. 188-195; Ferrando's Hist. de los PP. Dominicos, ii,
pp. 450-453; and Montero y Vidal's Hist. de Filipinas, i, pp. 265-267.
[26] Referring to the institution founded by Corcuera, styled
San Felipe, of which more detailed information will be given in a
subsequent volume.
[27] "In the acts of the said congregation [of 1650, held at Nueva
Segovia] is also mentioned a decree by the most reverend Marinis, which
expressly annulled the mandate of the most reverend Turco, providing
that the vicariates which possess votes in the chapter-sessions
shall last only two years. This law of the province has suffered some
modifications, according to the circumstances of the times. Since the
intermediate sessions or congregations were suppressed, the office of
vicar lasts four years--or, more correctly, the vicar is removable
at the pleasure of the superior of the order, because the reason
of his irremovability, which was the vote in the chapter, no longer
exists. From this modification, however, must be excepted the rector
of the college of Santo Tomás and the vicar of Cavite, who still
enjoy that right." (Ferrando's Hist. de los PP. Dominicos, ii, p. 608.)
[28] These generals of the Dominican order were, respectively. Fray
Tomás Turco and Fray Juan Bautista de Marinis.
[29] Alluding to Carlos Clemente Gant, who had been provincial
during 1637-41.
[30] A town in Nicaragua, on the Pacific coast.
[31] Twenty-seven, according to the list in Reseña biográfica.
[32] The term "jubilee" is adopted by the Catholic church from the
Jewish, and proclaims from time to time a "year of remission" from
the penal consequences of sin--a plenary indulgence granted to those
who repent and perform certain pious works. (See Addis and Arnold's
Catholic Dictionary, p. 488.)
[33] See sketches of the lives of all these friars in Reseña
biográfica, i, pp. 455-478.
[34] i.e., "Let each one abound in his own understanding."
[35] Thus in the text; but the list counts but thirty-six names,
including the four who remained in Mexico. See biographical sketches
of all in Reseña biográfica, ii, pp. 1-17.
[36] Referring to Fray Vittorio Ricci, the Dominican missionary who
carried to Manila the message of Kue-sing, the Chinese corsair.
[37] Salcedo is commended for having despatched the Acapulco galleons
so promptly, and so well equipped, that during his term of office they
made the voyage every year, without being driven back by storms or
compelled to winter at Acapulco; and the voyage to that port--formerly
eight or nine months, often with shipwreck and great loss of life and
property--was reduced to four or five months. (Ventura del Arco MSS.,
ii, p. 507.)
[38] That is, of the posts filled in the islands by religious, in which
they act as parish priests; the presentation of these lists to the
royal patron practically reduces the aforesaid religious to employees
of the government, and subjects them to episcopal visitation--a
procedure which the orders always strenuously opposed. This subject
is fully discussed by Santa Theresa, ante.
[39] Biographical sketches of all these may be found in Reseña
biográfica, ii,pp. 17-100.
[40] A port and village on the northern coast of Sámar--that is,
south of the Embocadero.
[41] Alluding to the process of canonization for the Japanese martyrs,
then before the proper authorities at Rome. For description of this
process, see Addis and Arnold's Catholic Dictionary, pp. 113, 114.
[42] Spanish, jura publicada. Felipe IV had died on September 17, 1665;
and he was succeeded by the infant Cárlos II, who reigned (under the
regency of his mother, Mariana of Austria, until his fifteenth year)
until the end of the seventeenth century.
[43] Spanish, amantisimo por extremo. Dominguez says (Diccionario
nacional) that amantisimo is used, in mystical and erotic language,
in the sense of muy amado ("greatly beloved"); our text here implies
that Poblete was very dear, on account of his purity, to God and the
Virgin Mary.
[44] The palm was a symbol of victory and triumph--in religious
language, especially of triumph over the infernal powers; and, by
extension, of virginity.
[45] i.e., the third part of the Dominican history, written by father
Fray Vicente de Salazar, O.P. (Manila, 1742), and treating of events
from 1661 to 1690.
[46] Juan de Trezo (so called by Pérez) was a native of Extremadura,
and became prior of the convents of Santo Niño de Cebú (1620) and
of Otón (1623). He ministered in the villages of Taal (1631), Sala
(1633), Taguig (1635), and Malolos (1636); and was definitor (1638),
president of the capitular province (1641), and minister of Otón and
Caruyan (1644-45). He died in 1650. See Pérez's Catálogo, p. 91.
[47] Pedro Mejia was a native of La Mancha, and professed in the
convent of Valladolid. He became prior of Guadalupe in 1621 and was
later definitor and visitor. He was also minister of Narvacan in 1611,
and of the Tagálog villages of Calumpit, Bauan and Guiguinto until
his death in 1659. See Pérez's Catálogo, pp. 94, 95.
[48] Diego Tamayo was a native of La Mancha, and professed in
Andalucia. He was subprior of the convent of Manila in 1635,
procurator-general in 1636, minister of Bacolor in 1638, prior of
Manila in 1647, and definitor in 1650. Pérez says that he was again
incorporated with his province in 1682. See Pérez's Catálogo, p. 109.
[49] Cristóbal Enríquez, a native of Cáceres, was minister in the
villages of Dumalag (1620) and San Pedro (Antique; 1627)--being
later transferred to the province of Tagálos, where he ministered in
Batangas, Tanaoan, and Baoan (1635, 1639, 1645, and 1648), passing
thence to Tambobong, Sala, Bigaá, and lastly to Malolos (1650). He
acted as definitor, assistant counselor (discreto) of the province,
and commissary-procurator in Madrid; and died in Trujillo in 1659. See
Pérez's Catálogo, p. 94.
[50] Manuel Estacio Venegas had been regidor of Manila, and became
later master-of-camp (see Pastells's Colin, pp. 487, 493). He became
the favorite of Governor Diego Fajardo y Chacón, who allowed him to
exercise great power, in which he proved himself to be an arbitrary
and cruel man. Finally the eyes of the governor were opened to
his character; and he was arrested September 16, 1651, and died in
prison. See Montero y Vidal's Hist. de Filipinas, i, pp. 266, 290,
291. See also Concepción's Hist. de Philipinas, vi, pp. 195, 297-301,
where a dark picture is drawn of Venegas's venality.
[51] Buzeta and Bravo say (Diccionario, ii, p. 219) that this edifice
was reconstructed about 1690, being greatly enlarged.
[52] Spanish, Guerrero--a play upon his name, which signifies
"warrior."
[53] Alonso de Lara was subprior of the convent of Manila in 1638,
prior of the convent of Guadalupe in 1641, definitor of the province
in 1643, procurator-general in 1648, and minister of Guagua in 1650. He
died in 1651. See Pérez's Catálogo, p. 109.
[54] Cristóbal de León was a native of Galicia, and went to the
Philippines in 1628. He was minister of Tagudín (1635 and 1638),
Narvacán and Batác (1642), and Laoag (1647). From the last village he
went to the villages of Bay (1650, 1659), Taal (1654), Tondo (1656,
1665), and Bulacán (1662). He was definitor and procurator-general
in 1641, and died in Manila in 1668. See Pérez's Catálogo, p. 109.
[55] Alonso Quijano, a native of Corral de Almaguér in La Mancha,
was an excellent linguist in the Bisayan, and served in the missions
of Dunangas (1632), Jaro (1633), Laglag (1635), and Panay (1638). He
was definitor in 1644, provincial in 1656, prior of the convent of
Guadalupe in 1659-62, and provincial again in 1665. His death occurred
in 1667. See Pérez's Catálogo, p. 108.
[56] Diego de Ochoa was a son of the convent of San Felipe el Real
in Madrid, and lecturer on sacred theology in his province. After
going to the Philippines he became minister of the villages of México
(1638), Macabebe (1641), and Betis (1644), being also visitor for
some time. He died in the year 1648. See Pérez's Catálogo, p.113.
[57] A reference perhaps to the grandson of Emanuel Philibert,
duke of Savoy (who died August 30, 1580)--who bore the same name,
and the titles chevalier of Malta, grand prior of Castile and León,
prince of Oneille, viceroy of Sicily, and commander of sea-forces
for the king of Spain, whose nephew he was. His death occurred in
1624 at the age of thirty-six. Moreri mentions no duke of Savoy by
this name in that period. See Moreri's Dictionnaire.
[58] The Dominicans resolved in a council called by their provincial
September 11, 1644, not to bring any charges against Corcuera, but
to pardon the affronts he had given them. "The friars hated Corcuera
for his partiality to the Jesuits." See Montero y Vidal's Hist. de
Filipinas, i, pp. 265, 266. Cf. Ferrando's Hist. de los PP. Dominicos,
ii, pp. 451, 452.
[59] Luis de Amezquita studied Greek under the Jesuits. He was admitted
to the Augustinian convent of San Felipe el Real where he took his
vows in 1641. Arriving at the Philippines in 1645, he labored in the
Tagálog villages of Bauan (1650), Tiaong (1654), Tanauan (1656),
Batangas (1659-65), Caruyan and Sala(1662), and again in Tanauan
(1666). He died at Manila June 26, 1667, at the age of forty-five,
leaving several writings, including a catechism in the native language,
sermons, and certain commentaries. The catechism has been printed. See
Pérez's Catálogo, pp. 119, 120.
[60] Jerónimo Paredes was a native of Castilla and professed in the
convent of Pamplona. He was prior of Ternate (1621-25), at the cession
of that island to the Portuguese Augustinians. On returning to Manila
he labored in Pampanga, in the villages of Pórac (1629), Apálit
(1632), Macabebe (1633), Guagua (1635), Aráyat (1638), and México
(1645). He presided at the provincial chapter of 1651, and had before
been visitor, prior of Santo Niño (1644), and definitor (1647). His
death in 1651 was universally bewailed. See Pérez's Catálogo, p. 93.
[61] Andrés de Fuentes, a religious of the province of Castilla, was
a notable orator, and the zealous minister of Calumpit in 1632. He
was procurator-general in 1635, minister of Barbarán in 1636,
and preacher-general in 1638. This last year he went to Malate,
but afterward ministered in San Pablo de los Montes (1641), Taal
(1644), Tondo (1645), Lipa (1650), and again in Malate (1653). His
death occurred in 1653. See Pérez's Catálogo, p. 106.
[62] Pedro Valenzuela was a native of Castilla la Vieja, where he
professed. After going to the Philippines he was assigned to the
villages of Bangui (1624), Santa Cruz (1627 and 1632), Narvacán (1630),
Purao (1636), and Dingras (1641). He was elected definitor in 1647,
and was appointed visitor of the Ilocan provinces by Diego Ordás,
meeting his death at the hands of the Zambals while attending to the
duties of the visitation. See Pérez's Catálogo, p. 100.
[63] Gaspar López, a native of Castilla, an eminent orator, and a
missionary in Tambobong (1630), Pórac(1633), Sesmoan (1635), Santor
(1638), Apálit (1639), Gapán (1641), México (1644), Macabebe (1645),
and Bacolór (1653), was definitor in 1644-47, and died at Bacolór
(1655). See Pérez's Catálogo, pp. 106, 107.
[64] Tomás de Villanueva was a native of Villanueva de los Infantes and
professed in the Burgos convent. Having been assigned to the Bisayas
Islands, he labored in Carcar (1627), Baong (1632), Tigbauan (1633-35),
Jaro (1636), Barbarán (1638, 1641, 1659, 1662), Panay (1644, 1656),
and Mambúsao (1671), and Candon and Dingras in Ilocos (1650-53). He
died in 1674 so poor that his burial expenses were defrayed by his
parishioners. He was visitor and master of novitiates in 1647, and
prior of Guadalupe in 1657. See Pérez's Catálogo, p. 95.
[65] Martin García professed in the convent of Arenas in 1629
and arrived in the Philippines June 29, 1635. He became preacher
and confessor in Manila whence he went to Santa Cruz in Ilocos
in 1641. In 1647 he was appointed procurator-general, but without
assuming that office, sailed for Spain May 18, 1647, with appointment
as commissary-procurator. His death occurred in Madrid in 1649. See
Pérez's Catálogo, p. 110.
[66] Juan de Borja, a native of Osuna, professed in that city. He
became fluent in the Bisayan tongue, and labored in the missions of
Mambúsao (1640, 1659), Barbarán (1644, 1656), Otón (1645), and Batan
(1653); being prior of the convent of Santo Niño (1657), definitor
(1659), president of the chapter (1662), and prior of the convent
of Guadalupe (1665). In 1665 he commissioned the founding of the
Augustinian hospice for the Philippines in Mexico, known as Santo Tomás
de Villanueva, of which he was superior until his death in 1683. He
wrote a religious treatise in the Bisayan language, while many of
his letters were preserved by the order. See Pérez's Catálogo, p. 112.
The hospice was actually founded in 1667, under the advocacy of
the Santo Limosnero of Valencia [i.e., "the charitable saint of
Valencia"--alluding to St. Thomas of Villanueva; he was bishop of
Valencia, and died in 1555]; it was used by the Augustinians until
it was confiscated by the Mexicans at the time of their revolution,
in 1818. See Pérez, ut supra, note.
[67] See VOL. XXXVI, note 33. See also Revue des deux Mondes for 1869,
vol. 81, article "L'Archipel des Philippines" (pp. 932-964), by Edmond
Plauchut. On pp. 937-939, is described an incident illustrating the
"unsubduable passion for liberty" of the Negritos. An infant of
three was once captured by the Spaniards, who was about to be buried
alive by his mother as she was impeded in her flight by reason of her
child. This Negrito, being taken to Manila, was adopted by an American
and baptized Pedrito. In due time the young savage was taken to Europe
and America by his adopted father, and learned to speak Spanish,
French, and English, returning after two years of travel. About two
years after his return, Pedrito disappeared, and joined his own
wandering tribesmen. He was seen later by a Prussian naturalist,
a relative of the famous Humboldt, who ascended the mountain of
Marivélez, and who talked with the "reclaimed" Negrito. This occurred
in 1860.
[68] The master-of-camp, Manuel Estacio Venegas (see ante, note 50),
who was a relative of the Recollect friar Juan de San Antonio. See
Montero y Vidal's Hist. de Filipinas, i, p. 265.
[69] José Millán de Poblete was a Mexican, and went to Manila with
his uncle, the archbishop of that name. He was head chaplain of the
troops in Filipinas, an advocate for prisoners in the Inquisition,
and finally bishop of Nueva Segovia in 1671, dying on June 25, 1674,
in his diocese. (Pardo de Tavera, Biblioteca filipina, p. 268.)
[70] Lucas Aguilar was a missionary in Ilocos, to the villages of
Purao (1620), Sinait (1621, 1626, 1644), Dingras (1624, 1638), Bauang
(1633), Bantáy (1641), and Narvacán (1647). He was appointed definitor
in 1650, and retired to the Manila convent, where he died in 1654. See
Pérez's Catálogo, p. 95.
[71] Sancho de Moncada, a native of Toledo, professed in that city
in 1613. He labored in the Tagálog villages of Bigaá (1636), Caruyan
(1638), Malolos (1641), Hagonoy (1644), Tanauan (1645), Taguig (1647),
and Calumpit (1653). His death occurred in 1656. See Pérez's Catálogo,
p. 113.
[72] Dionisio Suárez was a native of Porto Alegre, in the province of
Alentejo in Portugal, and professed in the convent of Salamanca. He
was one of the most illustrious men of his order in the Philippines
(serving as prior and rector-provincial in 1668 and 1672), and many
acts of great use to the order were published during his terms of
government; and many churches and convents were rebuilt, among them
San Pablo of Manila of which he was prior four times (1653, 1665,
1671, 1675). He was missionary to the villages of Taguig (1630),
Bauan, Parañaque (1638-50), Lipa (1656), Taal (1659), Tondo (1674),
and Malate (1677). His death occurred in 1679, and he left a Tagálog
MS. of three volumes. See Pérez's Catálogo, pp. 107, 108.
[73] In 1860 when the fathers of the Society of Jesus were again
installed at Manila, that amity was again established at their
petition, thanks to the hospitality that the Augustinians showed
them in their convent at Manila, and afterward in that of Guadalupe,
until they acquired a house of their own.--Tirso Lopez, O.S.A.
[74] Juan Lozano was an excellent Visayan preacher, and ministered in
the villages of Dumangas (1635), Jaro (1644), Panay (1647), and Passi
(1650). He died in 1659, according to Pérez's Catálogo, p. 108.
[75] Doctor Diego de Cartagena, a priest expelled from the Society of
Jesus, obtained from the king a prebend in the ecclesiastical cabildo
of Manila. The cabildo and archbishop opposed this, but, under pressure
of threats by Governor Salcedo, they finally admitted Cartagena under
protest. (Montero y Vidal, Hist. de Filipinas, i, p. 333.)
[76] "We omit the rest of this chapter, as it contains some information
referring to [the favorite's] evil acts, which although almost all
taken from official records and documents, cannot be sifted by a
severe and impartial critical review; while on the other side their
publication has absolutely no interest." (Tirso López, O.S.A.)
It is to be regretted that the above editor saw fit to curtail
this chapter, or at least that he did not give it in synopsis,
however short.
[77] Verdugo means, among other things, a hangman, executioner,
or very cruel person, hence the allusion in the text.
[78] Francisco de Madrid was a missionary in Ilocos, at Tagudin
(1623), Candon (1624), Dingras (1629), Batác (1633), and Matolos
(Bulacán; 1635). He served twice as definitor (1638 and 1653), was
prior of Manila (1650), and of Candon (1651, 1654), and died at the
Manila convent in 1654. See Pérez's Catálogo, pp. 92, 93.
[79] José de la Cuesta professed in the Salamanca convent, and was
an eminent Greek scholar. He was assigned to Ilocos, and ministered
in the villages of Bantay (1638), Pasig (1645 and 1647), Tambobong,
and Bulacán (1659). He was definitor and visitor in 1653. In 1639 he
defended the convent of Tondo against the Chinese insurgents. His death
occurred in 1662; and he left two MSS., one of mystical sermons and
the other on the study of Greek. See Pérez's Catálogo, pp. 111, 112.
[80] José Betoño was a native of Madrid, and professed in the
convent of San Felipe el Real. He labored in the missions of Minalin
(1647), Lubao (1651, 1659), and Gapán (1653). He acted as subprior of
Manila in 1650, visitor and prior of Lubao in 1652, and was elected
commissary-procurator for Madrid in 1660, but died while on his voyage
to Spain in 1664. See Pérez's Catálogo, pp. 116, 117.
[81] Tomás Velasco was from Andalucia, where he was a confessor and
preacher for some years. In the Philippines he was subprior of Manila
(1644), and worked in the missions of Baoan (1645), San Pablo de
los Montes (1645), Malolos (1648), and Quingua (1650). See Pérez's
Catálogo, p. 192.
[82] Francisco de Victoria took the habit in the Salamanca
convent. After going to the Philippines he became subprior of Manila
(1644, 1651), and was missionary in the villages of Tanauan (1642),
Calumpit (1645), and Tondo (1653). In 1653 he sailed for Spain as
procurator, returning to Manila in 1656, after which he labored
in Taguig and Tondo (1659). He died in 1661. Pérez's Catálogo,
pp. 112, 113.
[83] Antonio de San Gregorio, a native of Saelices de los Gallegos,
took the Franciscan habit March 10, 1611, and went to the Philippines
in 1621. The following year he was appointed a confessor, and in 1624
lecturer in the arts. Later he administered the village of Polo; and
was elected definitor (November 18, 1628), commissary of the Franciscan
tertiary order of Manila, and lecturer in sacred theology. In 1630 he
was in the village of Meycauayan, and was elected provincial January
17, 1632, the Chinese missions being opened in his time. He sailed
for Mexico in 1635, returning thence in 1639. September 16 of that
same year he was elected vicar-provincial, holding that office until
February 4, 1640. He then administered the village of Santa Ana de
Sapa until 1649, when he went to Polo. In January of that year he was
again elected provincial; May 8, 1649, he was appointed bishop of Nueva
Cáceres, which office he did not assume until some time before June,
1653. He died in 1661 at Naga. See Huerta's Estado, pp. 428, 429.
[84] Ecclesiastical affairs in the Moluccas had been in charge
of the bishop of Malacca. After the separation of the Spanish and
Portuguese crowns in 1640, that arrangement was deemed inexpedient;
the two Portuguese ecclesiastics in Ternate were taken to Manila, and
two Jesuits were left in their place, under charge of the archbishop
of Manila. See Conceptión's Hist. de Philipinas, vi, pp. 415, 416.
[85] Concerning the commercial relations with Macao, Concepción
(vi, pp. 416, 417) says: "The city of Macan had sent an hidalgo,
one Don Diego Hurtado de Mendoza, to Manila to establish mutual
commercial relations between the two nations [i.e., Portuguese
and Spaniards]. Don Diego Faxardo, either for the satisfaction of
common injuries, or because the negotiations seemed suspicious,
imprisoned, or rather, detained him. Don Sabiniano, more indulgent,
sent him back to his port of Macan. As soon as he arrived, the city
[of Macao] sent the Jesuit father, Maginò Sola, as Don Diego did not
wish to expose his person to new risks. The father obtained from the
kindness of the governor what the city desired."
[86] Referring to the controversies between Palafox (VOL. XXIX, p. 189)
and the religious orders, especially the Jesuits; these culminated
during the years 1647-49, ending in the peremptory recall of Palafox
to Spain. See account of these troubles in Bancroft's Hist. Mexico,
iii, pp. 120-133.
[87] "Who entertains thoughts of peace and not of affliction."
[88] Apparently meaning that he was placed on the list for promotion
at some future vacancy of that see--which he attained in August, 1715
(according to Buzeta and Bravo).
[89] The treaty of Nimwegen or Nimeguen was concluded in that city
(located in the Netherlands) in 1678-79, between France and the other
European powers; it marks the culminating point in Louis XIV's career,
and made France the leading European country. The peace between France
and Spain was concluded, September 17, 1678.
[90] The quarrel between Camacho and the friars waxed deep and bitter,
and many manifestoes were published on each side. This controversy
will be dealt with in a later volume.
[91] This tower resisted all the earthquakes, even the terrible one
of 1863, until 1880 when, as it was becoming dilapidated, it was torn
down in order to give new form to the cathedral.--Tirso Lopez, O.S.A.
[92] For notices of all the above Augustinians, see Pérez's Catálogo.
[93] Literally, "he was the nadir of the zenith" of Mendiola's
goodness--a pun on the Mora's name.
[94] Baltasar Herrera was a native of Extremadura and took the habit
in the Salamanca convent. He joined the Philippine province in 1642,
and afterward ministered in Sala (1644), Quingua (1645, 1656), Tanaoan
(1647), Calumpit (1650), and Parañaque (1653), and was definitor in
1656. He joined the Order of St. Francis, in which he held honorable
posts. His death occurred September 2, 1675, before his consecration
as bishop of Nueva Cáceres, for which he had been presented. He left
various sermons in the Tagálog speech. See Pérez's Catálogo, p. 183.
[95] Lucas Ortiz, a native of Salamanca, professed in the convent of
that city; and ministered in the Philippines in Bay (1641), Tambobong
(1645, 1657), Bulacán (1647), Pasig (1650, 1654, 1659, and 1665), and
Sala(1656). His conduct while definitor (1656) and prior of Manila
(1662), was such that the general of the order gave him the title
of Master of Sacred Theology in 1663. He died in 1667. See Pérez's
Catálogo, pp. 114, 115.
[96] Juan de Torres was a native of Navarra, and professed in the
Toledo convent. In 1641 he was subprior of the Manila convent;
in 1644 definitor and prior of Guadalupe; and among the Tagálogs,
minister of the villages of Taal (1644), Hagonoy (1647), Tambobong
(1656); and Tagudin, in Ilocos, in 1653. He defended the village of
Pasig against the Chinese insurgents of 1639. In 1656 he was appointed
procurator-commissary to Madrid, but died on shipboard in 1658. See
Pérez's Catálogo, p. 114.
[97] Alonso Clemente was a minister to the Bisayan villages of Tigbauan
(1629), Otón (1633, 1650, 1656), Laglag and Carcar (1645), San Nicolás
(1647), Dumalag (1653); and the Tagálog village of Parañaque (1659). He
died in the Bisayas in 1663. See Pérez's Catálogo, p. 109.
[98] José Duque,a native of Oropesa, in the province of Toledo,
professed in the convent of San Felipe el Real in Madrid. He labored
in Gapán (1650), Candaba (1653), Pasig (1656), Sesmoan (1659, 1677),
Guagua (1661, 1671, 1681); and was definitor in 1659, prior of
Guadalupe and Cebú in 1662 and 1668 respectively, and provincial four
times (1674, 1683, 1688, and 1692). He died in 1695. He had aided in
the pacification of Pampanga in 1660. See Pérez's Catálogo, p. 117.
[99] Antonio Carrión became fluent in the Bisayan, Ilocan, and Tagálog
tongues. He labored in San Nicolás de Cebú (1645), Tigbauan (1648),
Otón(1653), Dumangas (1656), Lauag (1657), Quingua (1662), and Batác
(1665). He was prior of Santo Niño (1650), and definitor and prior
of Manila (1660), and died in Ilocos in 1665. See Pérez's Catálogo,
p. 192.
[100] Isidoro Rodríguez was born in Madrid and took the habit
in Salamanca in 1639. He ministered in Macabebe in 1653, in
Guagua in 1656, in Sesmoan in 1662, and in Bacolor in 1665. He was
commissary-procurator to Madrid and Rome in 1666, returning to Manila
in 1669, when he was appointed definitor. He died in 1671. He was a
prudent missionary and did good service in the Pampanga insurrection
of 1660. See Pérez's Catálogo, p. 119.
[101] Francisco Roa was born in Mexico October 9, 1592, and went to
Manila at the age of fourteen. He entered the Society May 18, 1609. He
worked in the Bisayan missions, and was prior of the Manila convent for
six years. During his third provincialate for the Philippine province,
he set out (January 6, 1660) to visit the missions and colleges
of Zamboanga, but met his death by shipwreck. See Sommervogel's
Bibliothèque, and Murillo Velarde's Historia, fol. 267-268 verso.
[102] José Pimentel was born at Portillo, near Valladolid, September
20, 1607. He entered upon his novitiate April 24, 1624. While still
a scholastic he went to the Philippines where he taught grammar. He
became procurator of the province and rector of Cavite, Otón, and
Antipolo, and master of novices. His death occurred as above. He left
a Tagálog dictionary and other works. See Sommervogel's Bibliothèque,
and Murillo Velarde's Historia, fol. 268 verso-269.
[103] Correctly, Lorenzo de Iba. He was born in Caller de Cerdeña, and
arrived as a lay brother in the Philippines in 1651. He was twenty-two
years in the Society, and on account of his abilities had accompanied
Miguel Solana to Macao. See Murillo Velarde's Historia, fol. 269.
[104] Alonso Coronel was a son of the convent of Burgos, and after
going to the Philippines, ministered to the villages of Lipa (1639),
Guiguinto (1642), Caruyan (1648), Malate (1650), Bay (1657), and
Tambobong (1659), and was preacher in Cebú for some time. Elected
provincial in 1662, he founded new missions in the mountains on
the confines of Cagayán, and inspired his religious to oppose
Kue-sing. After his provincialate he lived retired in the Manila
convent until his death in 1668. See Pérez's Catálogo, p. 111.
[105] Gonzalo de la Palma was born in Toledo. He ministered to the
Ilocan villages of Santa Cruz (1636) and Bacarra (1638), and was
procurator-general in 1642. After having been appointed commissary
to Madrid in 1644, he returned to the Philippines, and was prior
of Cebú and of Sesmoan in 1653; was procurator-general in 1653,
and had charge of the villages of Malate and Batác in 1657 and 1659
respectively; of the priorate of Guadalupe, while definitor in 1662;
and of the villages of Betis (1666) and Lubao (1668). He aided in
the pacification of the insurgents of 1660, and wrote a book on
volcanoes. His death occurred in 1687.
[106] Luis de Medina professed in the Sevilla convent in 1630, and went
to Manila in 1650. That same year he was appointed procurator-general,
and afterward directed the ministries of Laoag (1654) and Dingras
(1662). He presided at the chapter of 1665, and died in 1667 of a
mental disorder. See Pérez's Catálogo, p. 122.
[107] Juan Vergara was born in Madrid and took the habit in the same
city. He labored in Agoó (1641), Narvacán (1644), Bantay and Batác
(1653 and 1668), Candón (1665), Lipa (1659), and Pasig (1662 and
1671). The office of definitor fell to him in 1668, and he was prior
of the Manila convent in 1669 and commissary of the Holy Office. He
died in Manila in 1675. See Pérez's Catálogo, p. 111.
[108] Juan de la Isla, native of Écija and son of the province of
Mechoacán, became a minister in Aráyat (1645), Sesmoán (1647), Batác
(1650), Candón (1653 and 1657), Candaba (1656), Bantay (1660), Bauang
(1665), and Tagudin (1666). In 1648 he was procurator-general in
Manila. He died in 1669. See Pérez's Catálogo, p. 112.
[109] Benito Mena Salazar was a native of Vigan, the son of a Spanish
encomendero, and took the habit in Manila, June 2, 1659. He ministered
in the provinces of Ilocos and Cagayán, being fluent in the languages
of those districts. He made many conversions among the Apayaos,
and founded the villages of Bangui, Adán, Vera, and Bangbang; and
ministered in the villages of Bacarra (1666 and 1671), Sinait (1668),
and Candón (1669 and 1674). He died in Bacarra in 1676. See Pérez's
Catálogo, p. 202.
[110] Francisco de Mesa was born in Mexico and professed in Manila
October 31, 1644. His field of labor lay in Dumalag (1656) and Laglag
(1659). He was killed in 1663 in Malonor, a visita of Laglag. See
Pérez's Catálogo, p. 199.
[111] Juan de Leiva y de la Cerda, marqués de Leiva y de la Labrada,
Conde de Baños (or, as he is also called, Juan de la Cueva Leiva y
Labrada) was the twenty-third viceroy of New Spain. He committed
various arbitrary acts, and otherwise proved his unfitness for
his position. His rule lasted, from September 16, 1660 (although he
arrived at Vera Cruz in July) to June 1664, when he was superseded by
Archbishop Osorio. See Bancroft's History of Mexico, iii, pp. 164-167.
[112] The body guard of the Spanish monarch was formerly of Walloons
and was known as the Walloon guard.
[113] José Paternina, a native of Bastida in the province of Álava,
professed in the convent of Badaya. In the Philippines he became prior
of the convents of San Pablo of Manila and of Guadalupe (1668). He
served as commissary of the Holy Office for some years, but was removed
from that post because the tribunal of Mexico censured his conduct
toward Governor Diego Salcedo (see account of his proceedings against
Salcedo ante, pp. 23-25). His death occurred in 1674, while en route
to Nueva España. See Pérez's Catálogo, p. 126. See also VOL. XXVIII,
p. 112.
[114] Before the foundation of the college of Valladolid,
the father-commissaries of the Filipinas admitted youths to the
religious habit, and placed them in the novitiates of España, until
they made their profession, which was received by the above-mentioned
father-commissaries.--Tirso Lopez, O.S.A.
[115] See VOL. XV, pp. 102, 103, note 66; and pp. 102-116.
[116] i.e., in San Agustin's Conquistas de las Islas Philipinas
(Madrid, 1698).
[117] In the Archivo general de Indias at Sevilla are two manuscript
plans (one of Manila and the other of Cavite) which were made
about 1762 by a man of this name, evidently a descendant of the man
mentioned here.
[118] These are certain villages in the mountains of Burgos, adjacent
to the domain of Vizcaya--the privileges granted to which are enjoyed
by these villages, in virtue of letters and concessions from the
kings. (Dominguez's Diccionario nacional.)
[119] For sketches of the above religious, see Pérez's Catálogo,
pp. 126-128.
[120] A long and unsigned document in the Ventura del Arco MSS. (Ayer
library) ii, pp. 493-618, gives minute details of these events in 1668,
and explains thus the controversy between the auditors: Salcedo's
galleon landed on the Cagayán coast, and it became necessary for him
and his retinue and soldiers to make the overland trip to Manila,
carrying thither the money and treasure that he had brought. The
trip was long, wearisome, and dangerous; Mansilla pushed ahead by
other routes to reach Manila first, and had his priority officially
recorded at once. Moreover, Mansilla bought up warrants for arrearages
of pay due the soldiers, and turned in these for his media anata (see
VOL. XXIV, p. 307) to the royal treasury; "and with less than 300 pesos
he made good his entire media anata, each third of which [alluding to
the payment of the year's salary in three instalments] amounted to
909 pesos 7 tomins." But the governor learning of this, obliged him
to make good the sum due, in cash. A suit for the priority claimed
arose between the auditors, which was decided in favor of Coloma.
[121] Cosme de Ays (sic in Pérez, not Hiz) was a native of Valencia,
and after going to the Philippines labored in the Ilocan villages of
Purao (1641), Agoó (1647), Tagudín (1650), Narvacán (1650-56), Bantay
(1659), Candón (1660), and Baoang (1662). He became definitor in 1665,
and probably died about the end of 1667, as no further mention is
made of him in the books of the order. See Pérez's Catálogo, p. 114.
[122] Francisco del Moral was a minister to the Tagálogs in Batangas
(1651), Bay (1654 and 1668), San Pablo (1656), Pasig (1666), and Malate
(1661); and died insane at Manila, in 1672. See Pérez's Catálogo,
p. 192.
[123] Enrique Castro was born in Madrid. His labors in the Philippines
extended to the villages of Pórac (1647), Candaba (1648), Apálit
(1654), Macabebe (1655), México (1656), Betis (1668), and Bacolór
(1671). He served as procurator-general in 1654 and was elected
definitor in 1665. His death occurred in 1676, and he left several
volumes of sermons in the Pampango language which are no longer in
existence. See Pérez's Catálogo, p. 116.
[124] José de Mendoza was born in 1634, and took the habit in 1651. He
ministered in the missions of Tanauan (1653), Hagonoy (1654 and 1666),
Parañaque (1656), Malolos (1657), Tambobong (1669), Bauan (1674),
Purao (1674), and Batác (1677). He was elected definitor in 1671,
and prior of the Manila convent in 1679, where he died that same
year. He was an excellent Ilocan orator. See Pérez's Catálogo, p. 125.
[125] Francisco de Medina Basco, a native of Toledo, performed
mission work in the Filipino villages of Pórac (1642), Lubao (1647),
Guagua (1650), Betis (1656), Candaba (1657), Bacolór (1659), and
Taguig. He served as definitor for the triennium beginning in 1665,
as provincial secretary in 1667, and as provincial in 1671 (being
confirmed in that office by the general of all the order, although
his election was contested by some as being anticanonical). He died
at Cebú in 1672. See Pérez's Catálogo, p. 112.
[126] Cristóbal Marroquín (sic) was born in Sevilla and professed in
the convent of Lima, where he became a lecturer. In the Philippines he
labored in Santa Cruz in Ilocos (1648); and in the Tagálog provinces
in Tiaong (1651), Bauan and Minalin (1659), and later at Parañaque,
Bay, Pasig, and Quingua. He died in 1674. See Pérez's Catálogo, p. 116.
[127] Carlos Bautista, a native of Mexico, professed in Manila,
October 25, 1642. Before his death at Tondo in 1681, he had labored
in Caruyan (1656), Sala (1657), Tambobong (1662), Malate (1663),
Parañaque (1665, 1674, 1676), Taal (1672), Quingua (1680), and Tondo
(1681), besides being definitor in 1680.
[128] These are the Apayaos, a non-Christian tribe living in
the district of Ayangan, in the comandancia of Quiangán (Census
Phil. Islands, 19O3, i, p. 469). Blumentritt (Tribes of Philippines,
Mason's translation) describes them as headhunters and living in the
northwestern portion of Cagayán in Luzón, and adjoining portions of
Ilocos Norte and Abra.
[129] Luke xiv, v. 23.
[130] Heroes elevated to the rank of gods after their death, and
regarded as the patron deities of their country.
[131] See Albert Ernest Jenks's excellent monograph "The Bontoc
Igorot," in vol. i of Ethnological Survey Publications (Manila, 1905).
[132] Probably one of the small collections of natives in North Luzón.
[133] Not mentioned by Census of Philippine Islands. Blumentritt
(Tribes of Phil.) says that they were originally a heathen Malay
tribe living in the dense forests of Carabello Sur in Luzón, who
were warlike and probably headhunters. They were christianized in
the eighteenth century, and although they have a distinct language
(Sawyer says it has died out), they have become thoroughly Tagalized.
[134] Blumentritt (ut supra) reports this tribe as a headhunting Malay
people inhabiting the mountain wilds of Nueva Vizcaya in Luzón. They
are heathen, only a small portion having embraced Christianity. Sawyer
(Inhabitants of Philippines, p. 268) says that they resemble the
Igorots in their customs and religion.
[135] Estéban Marín was a native of the City of Mexico, where he
professed. He went to the Philippines in 1584, and was sent to the
Igorots and Zambals, where he established the villages of Bolinao
and Masinloc and ministered in those of Batác, Laoag, Tagudin, and
Bantay. He was killed by the Igorots in November, 1601, having been
sent thither with the punitive expedition (under command of Matheo
de Aranda) by Governor Francisco Tello, while endeavoring to pacify
the insurgents by peaceful measures. He left a manuscript grammar
and dictionary of the Igorot language, a grammar of the Zambal and
Spanish, and several sermons in Zambal. See Pérez's Catálogo, p. 32.
[136] Referring to the Conquistas de las Islas Philipinas (Madrid,
1698) of Gaspar de San Agustin--of which history Diaz's is a
continuation.
[137] Lorenzo Herrera was a native of Mexico, and professed in Manila,
October 15, 1643. He worked in the villages of Agoó (1656), Bocarra
(1657, 1668), Purao (1659), and Narvacán (1665). He performed many
notable deeds on the expedition outlined in the text. Death met him
in 1671. See Pérez's Catálogo, pp. 198, 199.
[138] Luis de la Fuente was a Mexican, and professed in the Manila
convent, January 25, 1655. He ministered in the Ilocan villages of Agoó
(1659), Purao (1662), Sinait (1663, 1677), Dingras (1666), Bocarra
(1669), and Candón (1675). He was captured in the uprising of the
Pangasináns and Zambals in 1660, but was freed. His death occurred
in 1680. See Pérez's Catálogo, p. 201.
[139] Gabriel Alvarez was born in Manila, and professed there September
27, 1663. He was minister in the village of Sinait in 1665, when
ordered to accompany the expedition under Pedro Durán de Monforte,
returning thither in 1609 and dying in 1671. See Pérez's Catálogo,
p. 204.
[140] Since 1880 permanent missions of the Augustinians have been
established in Cayang and other neighboring tribes.--Tirso Lopez,
O.S.A.
[141] Lauan (Anisoptera thurifera: Blume) of the family of
Dipterocarpaceae, used for shipbuilding and house construction.
[142] Andrés Salazar ministered in Gapán (1647), Aráyat (1648), Pórac
(1650), Minalin (1653), Apálit (1656), Betis (1657), Caodaba (1662),
Macabebe (1665), Bacolór (1668), and Hagonoy (1674). He was elected
definitor in 1668. During the insurrection of 1660 in Panipanga, he
aided in the pacification of the insurgents. He died in the Manila
convent in 1674. See Perez's Catálogo, pp. 121, 122.
[143] Pedro de Mesa was born in Valverde in the province of Burgos
and took the habit in Valladolid in 1635. He labored in Carcar (1651,
1659), Guimbál (1654), Tigbauan (1656), Jaro (1663), Panay (1665-71),
Dumarao (1664), Lipa (1669), and Malate (1680, 1689). He was subprior
of the convent of Manila in 1662, prior of the same convent (1668),
visitor and vicar-provincial, and twice definitor (1668, 1678);
and died in the Manila convent, in 1692. See Perez's Catálogo, p. 118.
[144] So in the printed text; but there is apparently a hiatus,
a name being omitted--that of the visitor's companion. Cf. the
account here given by Diaz of the shipwreck suffered by Godínez,
in which his secretary was drowned. Huerta does not mention Antonio
Godínez. According to Reseña biográfica, the Dominican Calderon first
came to the islands in 1658.
[145] Spanish pintados; it may mean "tattooed."
[146] Perhaps the celebrated Prospero Fagnani, a canonist of the
seventeenth century who was regarded at Rome as an oracle on all
legal questions. He was secretary to several popes for about fifteen
years. Blindness seized him at the age of forty-four, but he composed
his Commentaria super quinque libros Decretalium (Rome, 1661) after
that time. He died in 1678. See Rose's New General Biographical
Dictionary (London, 1848).
[147] Manuel Quintero went to Manila in 1669, where he was appointed
conventual of Guadalupe. See Pérez's Catálogo, p. 185.
[148] Numerous currents are set up, through the passage among the
islands, by the great equatorial current which crosses the Pacific
from east to west, dividing east of the Philippines. Surface drifts
are also set in motion by the southwest wind in summer and fall, which
make the currents in various directions among the islands at certain
times of the year. These small currents have much influence on the
climate, those in the San Bernardino Strait affecting the peninsula of
Sorsogón and the north coast of Samar. Tides in the Philippines are
exceedingly irregular, varying greatly in different places, owing to
the directions in which tidal waves move, and differing also greatly
at different times of the month. See Census of Philippine Islands
(Washington, 1905), pp. 56, 90, 91.
[149] Jerónimo Ramos had labored in the missions of Taguig (1650),
Malolos (1653), and Bauan in Batangas (1654-62). In 1662 he retired
to the Manila convent, where he died in 1668. See Pérez's Catálogo,
p. 109.
[150] The previously-cited document in Ventura del Arco MSS. ascribes
(pp. 502-512) Salcedo's unpopularity to his being unable to satisfy the
extravagant expectations of persons who demanded from him offices and
opportunities for gain; dislike of him by the priests and friars; the
resentment of traders with whom his proceedings interfered; jealousy
of his Flemish dependents; his severe enforcement of certain decrees;
the plots and schemes of Bonifaz and others; and his own arrogance,
and self-will.
[151] Salcedo's enemies concocted the scheme of imprisoning him,
"on the pretext of his arrest being made by the Inquisition, and
on a complaint [of his acting] contrary to the Christian faith," as
this would silence all opposition or any attempt to rescue him. They
gained over the master-of-camp, Zepeda, who on the appointed night
stationed his nephew's company on guard at the palace, to which he
himself repaired--allowing the conspirators to reach the governor's
room unhindered. Through the friars who were concerned in the
plot, they summoned many of the leading citizens--under penalty of
excommunication for any one who should reveal the matter, or fail
to be present that night at the Augustinian convent at a set (and
unusual) hour--to assist the commissary of the Inquisition in the
arrest of a prominent but unnamed personage on charges concerning
the holy faith. In order to give further coloring of reason for this
arrest, they consulted beforehand the auditors Bonifaz and Mansilla,
and the Audiencia fiscal, Doctor Francisco Corbera y Mejia--"not as
officials of the Audiencia, but as lawyers"--all of whom were enemies
of the governor. (Ventura del Arco MSS., ii, pp. 528-531.)
[152] The lay-brother Juan Panés was born in Rota in the province
of Cadiz, and took the habit in Manila, May 3, 1652, being appointed
procurator in the Manila convent. He died August 6, 1695, from mental
disorder. See Pérez's Catálogo, p. 200.
[153] This man is thus characterized in Ventura del Arco MSS., ii,
p. 512: "In the same ship sailed [to Manila, 1666] also father Fray
Mateo Vallo [elsewhere Ballon], commissary of the band of religious
of St. Francis that it bore. He belonged to a foreign nation, and
had a turbulent disposition. After having roamed about the world
while he was a layman, he came to these islands as a trader, where,
during the government of Don Diego Fajardo, this man was sentenced
to the gallows. Having accidentally escaped that punishment, he took
refuge with the Order of St. Francis, where he assumed their habit;
and in course of time his order sent him to España, to bring over
the said religious."
[154] Montero y Vidal says (Hist. de Filipinas, i, p. 335): "Father
Patermina [sic] threatened with the terrors of the Holy Office an old
woman who looked after the governor's comfort, commanding her to open
the door of his chamber at a signal agreed upon."
[155] Cf. the account of Salcedo's arrest given ante, pp. 23-29.
[156] Salcedo was taken to the Franciscan convent, and immediately
the conspirators celebrated the event with suppers and the drinking
of toasts through the night, according to previous arrangements made
by them. "In this manner did the fathers of St. Francis return his
pious act, and the alms of 5,000 pesos which he had just given them
for the building of their church." Ventura del Arco MSS., ii, p. 532.)
[157] Diego Luis de San Vítores, S. J., was born at Burgos, November
12, 1627, and entered the Society July 25, 1647. After having taught
philosophy at Alcalá de Henares, he sailed for Mexico, May 14,
1660, and in 1662 went to the Philippines. He became the greatest
missionary to the Mariana or Ladrone Islands. He was killed April 2,
1672, at Guam. He left a number of writings. His life was written by
Francisco García and published at Madrid in 1683. See Sommervogel's
Bibliothèque; and Murillo Velarde's Historia, fol. 314-331 verso. The
evangelization of the Marianas will be treated separately in this
series if space permit.
[158] Xavier de Riquelme was born in Murcia in 1619, and became a
Jesuit novice at the age of fifteen. He came to the Philippines in
1643, and taught in the Jesuit college some ten years. He was rector
at Zamboanga three years, and held various official positions in
his order, among them that of provincial. He died at Manila, May 24,
1692. (Murillo Velarde's Hist. de Philipinas, fol. 369.)
[159] Pedro de Espinar was born at Toledo, March 27, 1630; at the
age of seventeen he entered the Jesuit order, and in 1653 he came to
the Philippines, where he professed in 1664. He ministered in the
Visayas during ten years, and was procurator of his province eight
years. Going to Madrid and Rome as procurator-general of the province,
he afterward exercised that office for the Indias--first in Sevilla,
where he spent eight years; and afterward in Madrid, where he died
in 1695. (Murillo Velarde's Hist. de Philipinas, fol. 369 verso.)
[160] On February 26, 1669, the minor children of Mansilla presented
a petition demanding their father's release. The usurper, suspecting
that Corbera, the royal fiscal, had drawn up this document, arrested
him and confiscated his goods; then brought suit against him, employing
false and bribed witnesses. On the night of March 2, Corbera, hearing
that Bonifaz was preparing to banish him, escaped through a window,
and fled for refuge to the Jesuit church at San Miguel, without the
walls of Manila, where he remained in the sanctuary. On June 25 he
died, his death being hastened by the anxiety and suffering caused
by Bonifaz's treatment of him. (Ventura del Arco MSS., ii, pp. 604,
605, 613, 614.)
[161] i.e., "As many opinions as there are persons."
[162] Of interest in the controversies aroused by the usurpation of the
governorship of the Philippines after the arrest of Diego Salcedo is
the following document, issued by the Franciscans of Manila. Similar
documents were issued also by the Recollects on June 10, and by the
Dominicans on June 11. All three originals are owned by Mr. Edward
E. Ayer of Chicago, and we translate directly therefrom.
"We, father Fray Pedro Bautista, calificador of the Holy Inquisition,
and provincial minister of the province of San Gregorio of the
Philipinas Islands of the discalced religious of the glorious father
St. Francis, and father Fray Juan de Jerez, lecturer on sacred
theology, and guardian in this convent of Manila of the same order,
testify that we personally know Licentiate Don Francisco de Montemayor
y Mansilla, member of his Majesty's Council, and his auditor in the
royal Audiencia and Chancilleria resident in the islands. He is very
upright and disinterested, and shows great prudence and energy in the
despatch of all causes and business. On all occasions he manifests the
great facility that his long study and experience have acquired for
him. He is modest and peaceable in behavior, and thus of easy access
to all who go to him. He gives an ear to their affairs very willingly,
and with all justice, for with his Grace nothing is more esteemed than
justice. Consequently, his able and honest method of procedure in
the duties in his charge, and especially his close attention to the
duties of the Audiencia and the other things in his care, make him
beloved by all the community. In the many commissions that have been
charged to him, we have seen him despatch them with great expedition
and maturity of judgment. We have heard all the above declared by
several persons on certain occasions; and, inasmuch as we feel what
all men feel we most solemnly asseverate it, and attest that thus
we do believe. We give the present with our signatures attached,
in Manila, June nine, one thousand six hundred and fifty-five.
"Fray Pedro Baptista, provincial minister.
"Fray Juan Xerez, guardian of Manila.
[Portion of signature illegible.]
"In testimony of truth,
"Nicolas de Herrera,
public and royal notary."
This is followed by a notarial attestation, signed by three notaries,
declaring the validity of all documents that pass before Alférez
Nicolas de Herrera.
[163] The battle of Lützen, in which Gustavus Adolphus of Sweden was
slain, occurred on November 16, 1632. That of Nördlingen was fought
(September 5-6, 1634) by the Swedish troops under Gustav Horn and
Bernard, duke of Weimar, against Ferdinand of Hungary, son of Emperor
Ferdinand II and Fernando of Spain, a brother of Felipe IV--a cardinal
in the Church as well as a prince (infante) of Spain. At Nördlingen
the Swedes were defeated with great loss, including the capture of
their leader Horn.
[164] The new governor, Manuel de Leon, reached Manila on September
24, 1669. He at once recalled all the refugees and exiles. Mansilla
came back December 6, and promptly made complaint before the governor
against the usurping auditor and his accomplices. Bonifaz accordingly
took refuge in the Franciscan convent, where he continued to cause
disquiet and commotions among the people. (Ventura del Arco MSS.,
ii, pp. 614-617.)
[165] i.e., "Lese-majesty in the first degree".
[166] The usurper, with little experience or ability in matters of
government, accomplished little that was of use, but spent much money;
but "he oppressed and burdened more than ever the provinces and the
Indians, under pretext of cutting timber for building ships and for
making the port of Cavite secure with palisades--a task of the utmost
hardship for the poor wretches." (Ventura del Arco MSS., ii, p. 581.)
[167] The translation of the title-page of this book is as follows:
"Historical, political, ethical, and religious treatises on
the monarchy of China. A brief description of that empire and
curious instances regarding the emperors and magistrates of that
country. Accompanied by a diffuse narrative of various events and
singular things in other kingdoms, and various voyages. The pontifical
decrees and propositions authorized in Roma for the Chinese mission
are added, and a bull of our most holy father Clemente X, in favor
of the missionaries. By the father master Fray Domingo Fernandez
Navarrete, professor of morning classes in the college and university
of Santo Thomàs of Manila, apostolic missionary in Great China,
superior of those of his mission, and procurator-general in the
court of Madrid for the province of Santo Rosario of Filipinas,
of the Order of Preachers. He dedicates his work to the most serene
Don Juan of Austria. Year 1676. With license. Madrid, in the royal
printing-house. Printed by Juan Garcia Infançon. At the expense of
Florian Anisson, bookseller."
Domingo Fernandez Navarrete, a native of Peñafiel in the province of
Valladolid and diocese of Palencia, and a son of the convent at the
same place (December 8, 1635), after having studied in the college at
Valladolid became lecturer on philosophy in the same institution. On
arriving at the Philippines he was first assigned to the Tagálog
missions, and immediately appointed lecturer in theology in the
college of Santo Tomás of Manila; but he was sent to the province
of Bataan because of his poor health. Soon, however, his superiors
were compelled to reappoint him to the chair in the college, for the
same reason. Taking advantage of the summer vacation, the zealous
father went to the Mindoro missions, where he labored and suffered
considerably; and in 1653 he went to Macasar, whence he had to return
without accomplishing anything. His ill health continuing, he was
forced to try to return to his convent in Spain. He was detained for
some time in Macasar, and there, fearing the long journey ahead of
him, determined to go to China by way of Macao--reaching the city of
Fogan November 3, 1658, after many sufferings. Applying himself to
the study of the Chinese language, he mastered it in both the written
and spoken forms. Although he could have escaped at the outbreak
of the persecution of Christians in 1664, he refused to do so, and
was arrested in February, 1665. July 8 of that year he was taken to
Peking with other Dominicans. Being condemned to exile, he left Peking,
September 13, 1665, and remained in Canton until 1669, when he secretly
set out for Manila. On reaching Macao, he determined to return to
Europe instead of to Manila, finally arriving at Lisbon in 1672. He
reached Madrid in May of that year, and Rome (his objective point) on
January 6, 1673. After his return to Madrid (within sixteen months),
he exercised the duties of procurator-general for the Philippine
province. In 1677 he was appointed bishop of Isla Española, where
he arrived in 1678. He died in 1689, aged over seventy. He wrote
three volumes of his voyages, but only two of them were printed;
these appeared in several languages. He also wrote various things in
the Chinese language. See Reseña biográfica, i, pp. 455-459.
[168] Near the end of the preceding chapter, our author states that
the name Acapulco "means, in the language of that country, 'mouth
of hell.'"
[169] That is, the native has to supply the rice, and is (at least
nominally) credited with it on an account; but he receives no return
for it until the royal officials choose to pay.
[170] Spanish arraezes: a term applied to the captains of Moorish
vessels; here probably referring to the captains of the champans
or other small vessels sent to convey the rice, etc., levied from
the natives.
[171] As much ground as two mules or two oxen can plow in one day.
[172] i.e., "when he lived in honor, he did not understand."
[173] Spanish, assegurare en los estriuos--literally, "to keep himself
safe in the stirrups."
End of the Project Gutenberg EBook of The Philippine Islands, 1493-1898,
Volume XXXVII, 1669-1676, by Various
*** END OF THIS PROJECT GUTENBERG EBOOK PHILIPPINE ISLANDS, VOL 37 ***
***** This file should be named 47953-8.txt or 47953-8.zip *****
This and all associated files of various formats will be found in:
http://www.gutenberg.org/4/7/9/5/47953/
Produced by Jeroen Hellingman and the Online Distributed
Proofreading Team at http://www.pgdp.net/ for Project
Gutenberg.
Updated editions will replace the previous one--the old editions will
be renamed.
Creating the works from print editions not protected by U.S. copyright
law means that no one owns a United States copyright in these works,
so the Foundation (and you!) can copy and distribute it in the United
States without permission and without paying copyright
royalties. Special rules, set forth in the General Terms of Use part
of this license, apply to copying and distributing Project
Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm
concept and trademark. Project Gutenberg is a registered trademark,
and may not be used if you charge for the eBooks, unless you receive
specific permission. If you do not charge anything for copies of this
eBook, complying with the rules is very easy. You may use this eBook
for nearly any purpose such as creation of derivative works, reports,
performances and research. They may be modified and printed and given
away--you may do practically ANYTHING in the United States with eBooks
not protected by U.S. copyright law. Redistribution is subject to the
trademark license, especially commercial redistribution.
START: FULL LICENSE
THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full
Project Gutenberg-tm License available with this file or online at
www.gutenberg.org/license.
Section 1. General Terms of Use and Redistributing Project
Gutenberg-tm electronic works
1.A. By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or
destroy all copies of Project Gutenberg-tm electronic works in your
possession. If you paid a fee for obtaining a copy of or access to a
Project Gutenberg-tm electronic work and you do not agree to be bound
by the terms of this agreement, you may obtain a refund from the
person or entity to whom you paid the fee as set forth in paragraph
1.E.8.
1.B. "Project Gutenberg" is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement. See
paragraph 1.C below. There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this
agreement and help preserve free future access to Project Gutenberg-tm
electronic works. See paragraph 1.E below.
1.C. The Project Gutenberg Literary Archive Foundation ("the
Foundation" or PGLAF), owns a compilation copyright in the collection
of Project Gutenberg-tm electronic works. Nearly all the individual
works in the collection are in the public domain in the United
States. If an individual work is unprotected by copyright law in the
United States and you are located in the United States, we do not
claim a right to prevent you from copying, distributing, performing,
displaying or creating derivative works based on the work as long as
all references to Project Gutenberg are removed. Of course, we hope
that you will support the Project Gutenberg-tm mission of promoting
free access to electronic works by freely sharing Project Gutenberg-tm
works in compliance with the terms of this agreement for keeping the
Project Gutenberg-tm name associated with the work. You can easily
comply with the terms of this agreement by keeping this work in the
same format with its attached full Project Gutenberg-tm License when
you share it without charge with others.
1.D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are
in a constant state of change. If you are outside the United States,
check the laws of your country in addition to the terms of this
agreement before downloading, copying, displaying, performing,
distributing or creating derivative works based on this work or any
other Project Gutenberg-tm work. The Foundation makes no
representations concerning the copyright status of any work in any
country outside the United States.
1.E. Unless you have removed all references to Project Gutenberg:
1.E.1. The following sentence, with active links to, or other
immediate access to, the full Project Gutenberg-tm License must appear
prominently whenever any copy of a Project Gutenberg-tm work (any work
on which the phrase "Project Gutenberg" appears, or with which the
phrase "Project Gutenberg" is associated) is accessed, displayed,
performed, viewed, copied or distributed:
This eBook is for the use of anyone anywhere in the United States and
most other parts of the world at no cost and with almost no
restrictions whatsoever. You may copy it, give it away or re-use it
under the terms of the Project Gutenberg License included with this
eBook or online at www.gutenberg.org. If you are not located in the
United States, you'll have to check the laws of the country where you
are located before using this ebook.
1.E.2. If an individual Project Gutenberg-tm electronic work is
derived from texts not protected by U.S. copyright law (does not
contain a notice indicating that it is posted with permission of the
copyright holder), the work can be copied and distributed to anyone in
the United States without paying any fees or charges. If you are
redistributing or providing access to a work with the phrase "Project
Gutenberg" associated with or appearing on the work, you must comply
either with the requirements of paragraphs 1.E.1 through 1.E.7 or
obtain permission for the use of the work and the Project Gutenberg-tm
trademark as set forth in paragraphs 1.E.8 or 1.E.9.
1.E.3. If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any
additional terms imposed by the copyright holder. Additional terms
will be linked to the Project Gutenberg-tm License for all works
posted with the permission of the copyright holder found at the
beginning of this work.
1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.
1.E.5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.
1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including
any word processing or hypertext form. However, if you provide access
to or distribute copies of a Project Gutenberg-tm work in a format
other than "Plain Vanilla ASCII" or other format used in the official
version posted on the official Project Gutenberg-tm web site
(www.gutenberg.org), you must, at no additional cost, fee or expense
to the user, provide a copy, a means of exporting a copy, or a means
of obtaining a copy upon request, of the work in its original "Plain
Vanilla ASCII" or other form. Any alternate format must include the
full Project Gutenberg-tm License as specified in paragraph 1.E.1.
1.E.7. Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.
1.E.8. You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works
provided that
* You pay a royalty fee of 20% of the gross profits you derive from
the use of Project Gutenberg-tm works calculated using the method
you already use to calculate your applicable taxes. The fee is owed
to the owner of the Project Gutenberg-tm trademark, but he has
agreed to donate royalties under this paragraph to the Project
Gutenberg Literary Archive Foundation. Royalty payments must be paid
within 60 days following each date on which you prepare (or are
legally required to prepare) your periodic tax returns. Royalty
payments should be clearly marked as such and sent to the Project
Gutenberg Literary Archive Foundation at the address specified in
Section 4, "Information about donations to the Project Gutenberg
Literary Archive Foundation."
* You provide a full refund of any money paid by a user who notifies
you in writing (or by e-mail) within 30 days of receipt that s/he
does not agree to the terms of the full Project Gutenberg-tm
License. You must require such a user to return or destroy all
copies of the works possessed in a physical medium and discontinue
all use of and all access to other copies of Project Gutenberg-tm
works.
* You provide, in accordance with paragraph 1.F.3, a full refund of
any money paid for a work or a replacement copy, if a defect in the
electronic work is discovered and reported to you within 90 days of
receipt of the work.
* You comply with all other terms of this agreement for free
distribution of Project Gutenberg-tm works.
1.E.9. If you wish to charge a fee or distribute a Project
Gutenberg-tm electronic work or group of works on different terms than
are set forth in this agreement, you must obtain permission in writing
from both the Project Gutenberg Literary Archive Foundation and The
Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm
trademark. Contact the Foundation as set forth in Section 3 below.
1.F.
1.F.1. Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
works not protected by U.S. copyright law in creating the Project
Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm
electronic works, and the medium on which they may be stored, may
contain "Defects," such as, but not limited to, incomplete, inaccurate
or corrupt data, transcription errors, a copyright or other
intellectual property infringement, a defective or damaged disk or
other medium, a computer virus, or computer codes that damage or
cannot be read by your equipment.
1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg-tm trademark, and any other party distributing a Project
Gutenberg-tm electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.
1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you
received the work on a physical medium, you must return the medium
with your written explanation. The person or entity that provided you
with the defective work may elect to provide a replacement copy in
lieu of a refund. If you received the work electronically, the person
or entity providing it to you may choose to give you a second
opportunity to receive the work electronically in lieu of a refund. If
the second copy is also defective, you may demand a refund in writing
without further opportunities to fix the problem.
1.F.4. Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO
OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
1.F.5. Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of
damages. If any disclaimer or limitation set forth in this agreement
violates the law of the state applicable to this agreement, the
agreement shall be interpreted to make the maximum disclaimer or
limitation permitted by the applicable state law. The invalidity or
unenforceability of any provision of this agreement shall not void the
remaining provisions.
1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg-tm electronic works in
accordance with this agreement, and any volunteers associated with the
production, promotion and distribution of Project Gutenberg-tm
electronic works, harmless from all liability, costs and expenses,
including legal fees, that arise directly or indirectly from any of
the following which you do or cause to occur: (a) distribution of this
or any Project Gutenberg-tm work, (b) alteration, modification, or
additions or deletions to any Project Gutenberg-tm work, and (c) any
Defect you cause.
Section 2. Information about the Mission of Project Gutenberg-tm
Project Gutenberg-tm is synonymous with the free distribution of
electronic works in formats readable by the widest variety of
computers including obsolete, old, middle-aged and new computers. It
exists because of the efforts of hundreds of volunteers and donations
from people in all walks of life.
Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg-tm's
goals and ensuring that the Project Gutenberg-tm collection will
remain freely available for generations to come. In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg-tm and future
generations. To learn more about the Project Gutenberg Literary
Archive Foundation and how your efforts and donations can help, see
Sections 3 and 4 and the Foundation information page at
www.gutenberg.org
Section 3. Information about the Project Gutenberg Literary Archive Foundation
The Project Gutenberg Literary Archive Foundation is a non profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service. The Foundation's EIN or federal tax identification
number is 64-6221541. Contributions to the Project Gutenberg Literary
Archive Foundation are tax deductible to the full extent permitted by
U.S. federal laws and your state's laws.
The Foundation's principal office is in Fairbanks, Alaska, with the
mailing address: PO Box 750175, Fairbanks, AK 99775, but its
volunteers and employees are scattered throughout numerous
locations. Its business office is located at 809 North 1500 West, Salt
Lake City, UT 84116, (801) 596-1887. Email contact links and up to
date contact information can be found at the Foundation's web site and
official page at www.gutenberg.org/contact
For additional contact information:
Dr. Gregory B. Newby
Chief Executive and Director
[email protected]
Section 4. Information about Donations to the Project Gutenberg
Literary Archive Foundation
Project Gutenberg-tm depends upon and cannot survive without wide
spread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine readable form accessible by the widest
array of equipment including outdated equipment. Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.
The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements. We do not solicit donations in locations
where we have not received written confirmation of compliance. To SEND
DONATIONS or determine the status of compliance for any particular
state visit www.gutenberg.org/donate
While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.
International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States. U.S. laws alone swamp our small staff.
Please check the Project Gutenberg Web pages for current donation
methods and addresses. Donations are accepted in a number of other
ways including checks, online payments and credit card donations. To
donate, please visit: www.gutenberg.org/donate
Section 5. General Information About Project Gutenberg-tm electronic works.
Professor Michael S. Hart was the originator of the Project
Gutenberg-tm concept of a library of electronic works that could be
freely shared with anyone. For forty years, he produced and
distributed Project Gutenberg-tm eBooks with only a loose network of
volunteer support.
Project Gutenberg-tm eBooks are often created from several printed
editions, all of which are confirmed as not protected by copyright in
the U.S. unless a copyright notice is included. Thus, we do not
necessarily keep eBooks in compliance with any particular paper
edition.
Most people start at our Web site which has the main PG search
facility: www.gutenberg.org
This Web site includes information about Project Gutenberg-tm,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.
