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The larger part of the present volume is occupied with the Relacion of the Jesuit Chirino, begun in Vol. XII, and here concluded. In this work is recorded the progress of the Jesuit missions up to the year 1602, by which time they have been established not only in Luzon and Cebu, but in Bohol, Leyte, Negros, Samar, and northern Mindanao. The arrival of the visitor Garcia in 1599 results in new vigor and more thorough organization in the missions, and the numbers of those baptized in each rapidly increase. The missionaries are able to uproot idolatry in many places, and greatly check its practice in others. Everywhere they introduce, with great acceptance and edification among the natives, the practice of flagellation—“the procession of blood.” Religious confraternities are formed among the converts, greatly aiding the labors of the fathers; and the latter open schools for boys, among both the Spaniards and the Indians. In time of pestilence they minister to the sick and the dying; and they gain great influence among all classes. They secure the good-will of hostile natives, quell a threatened revolt among those of Leyte, and reclaim certain outlaws and bandits. The Spaniards also receive their ministrations, especially in Manila; the fathers adjust dissensions and family quarrels, and reform several dissolute persons. The college at Manila prospers, and enlarges its curriculum. The labors of the Jesuits effect certain important changes in social conditions among the natives. Usury, unjust enslavement, and polygamy are greatly lessened, and sometimes entirely abolished, among the Indians in the mission districts; and most notable of these results, the fathers have much success in gathering not only their own converts, but even many of the wild and savage mountaineers, into villages under their personal care and supervision.
A new monastic order, the Augustinian Recollects, is permitted to send missionaries to the islands. Little of importance occurs there in 1604; but among the Spaniards there is much fear of an invasion by the Chinese, in revenge for the late slaughter of their countrymen in Luzon. Yet the cupidity or laxity of the officials has permitted the number of Chinese resident in the islands to increase beyond proper limits; and the archbishop of Manila endeavors to secure strict enforcement of the laws against this dangerous immigration. The leading officials of the Augustinian order complain (1605) of their provincial as unscrupulous and overbearing, and ask for relief and the suitable adjustment of the affairs of their province.
Chirino’s narrative of the Jesuit missions (here concluded) narrates events from 1598 onward. In June of that year Father Vera goes to obtain more missionaries from Europe. In Mexico he meets orders from the general of the Jesuit order that Diego Garcia shall go with a reenforcement of laborers to the Philippines. In Manila, during that year, the Jesuits meet much success in their ministries—especially in the confessional, in public preaching, and in various benevolent works. They also accomplish much in private affairs, reconciling enemies, preventing lawsuits, and checking licentious conduct. The annals continue with the progress of the Antipolo mission during 1598. The mountain-dwellers continue to come to the mission, of whom many are baptized—among these some of the heathen priests. Among the converts are formed confraternities which most efficiently aid the labors of the missionaries. The people have given up their pagan practices, and display great piety and devotion as Christians.
At Cebu the bishop has greatly favored the Jesuits, who have opened a school for his clergy and the sons of some citizens. Their labors are chiefly among the Visayan natives and the Chinese, and meet much success. The writer relates some instances of especial virtue and piety among these converts; there, as in missions elsewhere, the women are distinguished in those respects. No less important are the labors of the Jesuits among the Spaniards of Cebu, among whom they exercise great influence, even the bishop depending upon their advice; and they often preach in the cathedral. The bishop, “in imitation of Manila,” introduces the practice of flagellation at Lent, and himself leads the “procession of blood.”
In the island of Bohol the infant church continues to grow. The converts have entirely abandoned idolatry; and certain miraculous cures have kindled in them a most fervent piety. In Butuan (in northern Mindanao) “Christianity is in a flourishing condition,” according to Father Ledesma, whose letters are cited. Conversions are steadily increasing: and several chiefs are to be baptized soon, although the most noted leader, Silongan, is not yet cured of his polygamous inclinations. He is, however, most friendly to the fathers, and protects them in certain dangers. In Alangalang, Tomas de Montoya (an American Indian who has gone to the islands) has resumed the work dropped at the death of Cosme de Flores; he relates some instances of piety among his converts, and of punishment visited on the impenitent. At Ogmuc much caution had been exercised in conferring baptism, and those who have received it show most edifying piety. In Holy Week occurs a procession in which “the most pleasing and touching sight was to see all the children disciplining themselves with scourges which they themselves had made for that day.” The missionaries adjust various family quarrels, and put an end in the islands to the practices of usury and unjust enslavement. Chirino here gives some account of these evils, but adds that they are abolished among all the christianized tribes in the islands.
Good reports come from Carigara and Paloc; the latter village is unusually prosperous because one of the Jesuits has aided the people to construct better dwellings. They have abandoned their idols, and take pleasure in scourging themselves on Fridays. At Dulac many baptisms have occurred, and various diseases, among them leprosy, have been cured by this sacrament. A letter from Father Otaco, who is in charge at Tinagon, shows that idolatry has been abandoned, and immoral customs are almost uprooted. He gives an interesting description of the methods pursued by the missionaries in their preaching, and by one of their native helpers in teaching his fellows.
In June, 1599, Diego Garcia is sent to the islands as official visitor of the Jesuit missions there, and he at once reorganizes and systematizes their plan and conduct. Soon after his arrival there is a violent earthquake at Manila, which injures two of the churches. The Jesuits receive much aid for restoring their building—contributions from the Spaniards, and services from the Indians. In an epidemic of disease among them much good is done by the confraternity established among the converts, and the sick depend upon the fathers for spiritual comfort. When the people harvest their rice, their first care is to carry an offering of the first-fruits to the church. As usual, the Jesuits here do much to better the lives of their penitents, both Indian and Spanish, reconciling those who were at enmity, and breaking up licentious alliances. The pestilence extends to Antipolo and other villages near Manila, and both the missionaries and their converts aid the sick and the dying in every possible way.
The uprooting of idolatry in the Taytay mission has been effectual; various instances of this are related by Chirino, as also the cure of a lunatic by wearing an Agnus Dei. Garcia, the official visitor, arrives at Cebu in 1600, and makes arrangements by which the Chinese there are cared for by other priests, the Jesuits being thus free to labor among the Indians. But the harvest of souls is far greater than the few laborers there can reap and more are urgently needed. Chirino relates some instances of conversion and pious deaths in that mission.
He then relates the progress of the mission in Bohol, citing for this purpose the letters of the two missionaries there. The new converts display much devotion, and even the pagans receive the fathers kindly. Many are converted, and some of their children are trained to instruct the people in the Christian faith. Sanchez procures the destruction of many instruments of witchcraft in a certain village; and relates some marvelous cures made by administering the sacraments, and some instances of feminine virtue.
In Butuan (Mindanao) a rich harvest of souls is being gathered by Ledesma and Martinez; and even the infidels are very friendly to the new religion. The converts are very devout, and will not countenance any pagan practices. Certain miraculous cures are recorded. The practice of flagellation is maintained in the Jesuit church there, as in other places.
The Filipinos had formerly lived in perpetual warfare between the petty chiefs and their adherents; those who could remove migrated to new homes inland, and thus the mountain regions became settled. In order to reach the natives, the Jesuits at Alangalang bend all their efforts, which are soon successful, to gathering these scattered settlements into large villages—mission “reductions” like those which they had already made so noted in Paraguay and other lands. Their labors are thus more advantageously conducted, and many conversions result. At Carigara their church services are greatly aided by a native choir, who sing in both their own and the European modes. A letter from Father Enzinas praises the purity of the converted Indian women. Father Sanchez relates a notable case in his missionary labors at Barugo. The progress of the church at Ogmuc is related, with ardent praise for the piety and fervor of the converts. The infidels are steadily growing more inclined to receive the faith; and polygamy is being suppressed. A brief mission at Paloc by Father Rodriguez results in fifty baptisms; and other subsequent missions there reap a rich harvest of souls. Flagellation is a usual practice in Lent; nearly all the people have received baptism; and the converted chiefs offer atonement to all whom they may have wronged.
The record of the Dulac mission shows seven hundred baptisms in one year; and the details of some conversions are related, especially that of two deaf-mutes, whose piety is most edifying. During Holy Week the converts practice flagellation; and on one occasion one of the fathers gives his flock a practical lesson in Christian charity.
In Tinagon the Jesuits baptize, during the year ending in April, 1600, nearly a thousand persons. The number of missionaries for this field is so inadequate that they send to some villages the Indian boys who have been instructed, in order that they may teach the people the catechism and doctrine. Accounts of missionary labors and of certain conversions are given in extracts from some letters written by the fathers. All the people are friendly to the new faith, and the prospect is most encouraging.
Chirino mentions the shipwreck of the vessels bound for Mexico, and the conflict with Oliver van Noordt, in connection with which he describes the deaths and the pious lives of some Jesuits who perished therein. In 1601 Father Gregorio Lopez brings to the islands a reenforcement of nine missionaries; and their long and dangerous voyage across the Pacific, safely accomplished through the intercession of St. Ignatius, is fully described. In the same year and the next arrive also many missionaries of the other orders: Chirino praises their devotion and zeal, the fraternal spirit among the various orders, the excellent influence exerted by their members among the Spaniards in Manila, and the religious spirit exhibited by the latter; and describes various exercises of piety practiced
The Indians in Manila, who are largely in care of the Jesuits, are devout by nature, and much inclined to confession and other pious exercises. A confraternity among them accomplishes many pious and benevolent works, and exerts a great influence on those outside it. In the Taytay mission there is cheering progress, and many of the mountain Indians, hitherto infidels, are converted and baptized. The visitor Garcia has founded at Antipolo a hospital, and a seminary for boys, both of great assistance to the missionaries’ labors.
Toward the end of 1600 the bishop of Cebu holds a council of secular clergy and missionaries, wherein their work is better planned and regulated, and various salutary enactments are made for the diocese. The Jesuit fathers pay especial attention to the Indians and the soldiers, giving up the charge of the Chinese in Cebu; an Indian hamlet near that city yields them many converts. Letters from Valerio Ledesma give encouraging reports of progress and gain in the Bohol mission. He is successful in gathering the scattered settlements into mission villages—in Loboc, “more than a thousand souls, gathered from the mountains and rivers, most of them people reared in war, robbery, and murder;” and on the Viga River two wild hill-tribes, who had never before seen a priest.
Ledesma visits many villages in that island, finding the people eager to receive baptism, and hospitable toward the missionaries; and many conversions occur among the savage and fierce mountain tribes. On one occasion Ledesma goes, alone and unarmed, to meet a hostile band (who had never before seen a Spaniard); and by his gentle and kind demeanor, and some small gifts, induces them to depart in peace, after winning their friendship for himself and his converts. The harvest is great, and more laborers are greatly needed in that field. This is largely due to the policy of the missionaries in forming the mission reductions of converts. The savage mountaineers still continue to migrate to these mission villages; and heathen priestesses are converted to the faith. In the Bohol mission there are now more than three thousand Christians. The island is again menaced by the Moro pirates of Mindanao; in 1600 they ravaged other islands, but did little damage in Bohol. Various citations from missionary reports show the docility and eagerness of the natives in embracing the Christian faith.
At the request of the secular priest in charge there, the district of Tanai (in Negros Island) is placed in the mission-field of the Jesuits, and Gabriel Sanchez is transferred thither from Bohol; he is welcomed by the people. His report contains accounts of numerous conversions and miraculous cures, as well as of a heavenly vision beheld by some converts. Returning to Tanai later, Sanchez finds his converts steadfast, and most exemplary in their lives.
In Ibabao (Samar), are conducted flying missions, from the central residence at Tinagon, the indefatigable missionaries coasting along the shores of that and other adjacent islands “casting their nets for souls.” During the year they have baptized nearly four thousand persons, most of them adults. Six missions are formed, reports from which present many interesting accounts of the labors, methods, and achievements of the fathers.
In the Dulac mission (in Leyte), the fathers are also gaining many souls; at the Christmas feast alone, six hundred former infidels were baptized at Paloc. Various incidents are related of pious deaths, and of deliverance of those in danger.
Good progress is being made in the missions of Leyte—Alangalang, Carigara and others; nearly three thousand persons were baptized therein during the years 1600-1602. At Alangalang there are in the Jesuit church three choirs of Indians, who “surpass many Spaniards.” The Christians at Ogmuc are exceedingly fervent; and the children instructed in the Jesuit school become, in their turn, teachers of their parents. The Indians of the Alangalang mission practice flagellation during Holy Week, “shedding their blood with such fervor that it became necessary to restrain them. Nor was there less fervor among the children;” and these, when too young to be allowed to scourge themselves, invent another penance of their own. In Leyte a notable disturbance among the natives, arising from the murder of a prominent chief, is quelled by the influence of the Jesuits, who reconcile the different factions and restore harmony, besides reclaiming certain outlaws.
While a ship is being built at Panamao (now Biliran), one of the fathers ministers (1602) to the workmen gathered there—Spaniards, Indians, and others. A Spanish youth is slain by a negro; this sad event disposes the minds of all to religion, and the missionary gathers a rich harvest of souls. He is almost overwhelmed with his labors, but is consoled by the deep contrition and devotion displayed by his penitents, and twice defers his departure at their entreaties and for the sake of their souls’ welfare.
At the end of 1601, Father Francisco de Almerique dies at Manila, worn out with long and incessant toil in his ministry to the Indians. Chirino relates his virtues, labors, and pious death; he has rendered especial service by attracting the wild Indians of the mountains to settle in the mission villages, thus bringing them under the influence of the gospel. The Jesuit college at Manila prospers; a course in philosophy is begun, and the two religious congregations stimulate religious devotion among their members. The spells used by certain witches in that city are neutralized by the influence of an Agnus Dei.
In 1602 the Taytay and Antipolo mission grows rapidly, and more laborers are needed in that field. The devotions of Lent are, as usual, emphasized by “processions of blood,” wherein the devotees scourge themselves through the streets. The mantle of Father Almerique falls upon Father Angelo Armano. The devotion of these converts is praised. The seminary for Indian boys, and the hospital, are efficient aids to the labors of the missionaries.
The mission of Silan has been recently assigned to the Jesuits; they find the people well-disposed and tractable, and soon have many, both children and adults, under instruction. In caring for these, they are greatly aided by a blind native helper, formerly a heathen priest. Letters from the fathers in charge of this mission describe their arduous labors, the faith and piety of their neophytes, and certain miracles wrought by an image of St. Ignatius. Here, too, the missionaries pursue their favorite policy of gathering the natives into reductions.
A chapter is devoted to the customs of the Filipinos in bestowing personal names. Surnames are conferred only at the time of marriage; but various appellations of relationship and endearment are given besides that chosen at a child’s birth. Chirino praises the fertility, elegance, and politeness of the Tagal language. He says that formerly the natives did not adorn themselves with titles; but now “the wretched ‘Don’ has filled both men and women with such vanity that every one of them who has a tolerably good opinion of himself must place this title before his name; accordingly, there are even more Dons among them than among our Spaniards.”
The bishop of Cebu visits the island of Bohol, accompanied by a Jesuit missionary who briefly relates something of their experiences in this journey. The bishop confirms, in the Jesuit missions, about three thousand Christians, and wins their hearts by his paternal love and benevolence. The fervor of these converts is very great, and even the little children are full of zeal to learn the Christian doctrine. The people are all well disposed toward the faith, and “the whole island would now be converted” if they had missionaries to give them instruction. There are islets adjacent to Bohol, where the people are going to hell for lack of religious aid; but the Jesuits cannot take care of them for lack of ministers. This difficulty is especially encountered in the island of Samar; a journey of Father Juan de Torres to a needy mission station is described at some length. At Catubig a flourishing mission is established (1601); the headman of that village is converted, and shows his faith by many pious works. Various instances of encounters with crocodiles, and some miraculous deliverances from danger or death, are related as occurring at Catubig. Chirino closes his narrative with an appeal for more laborers to be sent to the Philippines, as a field where so great a harvest of souls awaits them.
Permission is given (February 23, 1604) for the Augustinian Recollects to establish themselves in the Philippines. On June 3 the king sends orders to Acuna to repress the high-handed proceedings of some of the religious orders there; and on July 30 he directs the archbishop to punish those of the teaching friars who abandon their mission fields and sell or exchange church furniture.
Acuna writes to the king (July 15) about various business matters. He asks for money with which to make restitution to certain Chinese, and for royal favor to Christoval de Azqueta. Much fear of a Chinese invasion is felt in Manila. Trade with the Japanese is in good condition; but Acuna refuses to let them bring money to Manila for investment. Acuna makes various recommendations as to officials, their appointment, and the official inspection of their conduct; and asks that the royal treasury of the islands be properly inspected and regulated. In other letters of the same date, the governor urges at some length that the Audiencia at Manila should be abolished. The Spanish population is so small that the Audiencia has but little occupation; the auditors bring to the islands numerous relatives or friends, for whom they secure the offices and benefits which rightfully belong to the inhabitants; they appropriate the best of the Chinese trade and of its profits, compelling the citizens to stand aside; and they tyrannize over the latter in many ways. The auditors interfere with the affairs of the military service, and hinder the governor from performing his duties. The expense of their salaries is a heavy burden on an impoverished country, and the treasury has not enough means to meet the demands constantly made upon it. The people are discontented and clamorous, and they ought to be freed from this encumbrance. A postscript dated July 19 refers to the king a dispute between the Audiencia and archbishop regarding the seminary of Santa Potenciana.
Letters from Pedro Chirino (undated; 1604?) to the king ask for royal grants to aid the Jesuit seminary for boys at Cebu. In support of this request he cites the benefits derived from this school by natives as well as Spaniards, and the ministrations to all classes by the Jesuits in charge of it; and adduces the testimony of various witnesses, secular and ecclesiastical, to the same effect. His request is granted by the royal council. By a decree of December 31, 1604, the Spanish government regulates the trade of the American colonies with the Philippines. The substance of previous decrees is rehearsed, and Felipe orders that the trade of the islands with Nueva Espana be continued, although under some restrictions. The commander and other officials are to be appointed by the governor and archbishop at Manila, and chosen from citizens of the islands. The officials of the ships may not engage in trade, and the salaries of the two highest are fixed. Provision is made for more rigid inspection of vessels and their cargoes, for equitable allotment of space, and for the safety of the crews. Freight charges are to be moderated and regulated; additional duties on goods are levied, and provision is made for the care and expenditure of these, also for inspection of cargoes and money shipped at Acapulco. No person may go to the Philippines unless he shall give security for his permanent residence there.
In February, 1605, a formal complaint against the Chinese is made before the authorities at Manila by Archbishop Benavides, supported by the depositions of several witnesses. The Parian in that city, destroyed in the insurrection of 1603, has been rebuilt, and is again peopled by “infidel Sangleys.” These Chinese are idolatrous, and exceedingly licentious and vicious; and in both these respects are demoralizing the Indian natives, and drawing them away from the Catholic faith. The Chinese, moreover, are inclined to revenge themselves on the Spaniards for the slaughter of their countrymen in the insurrection of 1603, and thus are a constant source of danger. He recommends that they be driven out of the city, except that they be allowed a place where they can live during the months while the ships for the Mexican trade are being unloaded and freighted; and that they be not allowed to hold intercourse with the Indians. The archbishop also denounces the Japanese (who reside not far from the Chinese quarter in Manila) as being equally vicious and dangerous. For all these reasons, he causes a secret investigation to be made of the whole matter, which he has not been able to induce the governor to do. Further testimony to the same effect is given by several witnesses. Talavera, a cura of the natives in Manila, states that he has been told that the Mindanao pirates were incited to hostilities by the Chinese; also that the archbishop had repeatedly striven, but in vain, to correct the evils arising from the proximity of the natives to these vicious foreigners. A sworn statement by Francisco de Avila (June 15) is appended, showing that Chinese were then residing in the houses of prominent citizens of Manila. A letter is written (March, 1605) by the officials of the Chinese province of Chincheo, to Governor Acuna, demanding investigation of the late Sangley revolt at Manila and redress for the killing of so many Chinese.
The leading Augustinians at Manila send to the king (May 4) a formal complaint against Fray Lorenso de Leon, whom they charge with arbitrary and illegal acts, and with scheming to gain power in the order, and with forcing his own election as provincial. They ask the king to induce the papal nuncio to revoke Fray de Leon’s authority, and to send a visitor to regulate the affairs of the order in the islands. This request is supported by a brief letter from the commissary of the Inquisition (a Dominican), One of the Augustinian officials signing the above document, Joan de Tapia, writes another and personal letter to the king, giving further accounts of Fray de Leon’s illegal acts and general unfitness for his office. Tapia also accuses him and one Fray Amorin of having appropriated to themselves various funds entrusted to their care; and says that Leon is investing in mercantile speculations money which must have come from the convents.
One of the auditors, Antonio de Ribera Maldonado, writes to the king (June 28); he complains of the conduct of Governor Acuna toward himself and others, and of his appointments to government positions. Maldonado also asserts that Acuna evades the laws regulating the Mexican trade, securing for himself and his friends privileges which rightfully belong to the citizens at large. He asks that he may be permitted to remain longer at Manila, instead of going to Mexico.
The Editors
March, 1904.
By Father Pedro Chirino, S.J. Roma: printed by Estevan Paulino, in the year MDCIV.
Source: This is translated from the original printed work, for which purpose have been used the copies belonging to Harvard University and to Edward E. Ayer of Chicago.
Translation: This is made by Frederic W. Morrison, of Harvard University, and Emma Helen Blair.
And of What Has There Been Accomplished by the Fathers of the Society of Jesus
How Father Francisco de Vera returned to Espana for more fathers. Chapter XXXVII.
The men of the Society remained in the rest of those Pintados Islands, occupied as we have already seen. In various places, during those two years, there had been newly erected to the glory of Jesus Christ thirty churches; but in all this the least important thing was the material gain, for the real success was in the continual increase of the body of Christians in all those churches. In places where Ours did not reside, each church had its own representative [fiscal], who took care of it and assembled the people, at least on feast-days, to recite the prayers and chant the Christian doctrine. They did this, not only in the church, but in their houses; and even when journeying by water, or cultivating the soil, their usual recreation is to sing these exercises. In proportion at the fruit grew more abundantly, so did the need of laborers increase—until Ours, exhausted by their lack of strength to reap such copious harvests, unanimously called for the succor of new companions. But as this aid must be sent from Europe, which is so far away, and as they could not depend upon letters, it was agreed to despatch Father Francisco de Vera, as a person who had been most successful in conveying the last reenforcement, so useful and so large—which, however, was now too small for so greatly increased a harvest, and more reapers were needed. The father set out from Manila on this journey, in the month of June of the year one thousand five hundred and ninety-eight, in the ship “Santa Margarita,” which, after a prosperous voyage of four months, reached Nueva Espana. Soon afterward, orders arrived there from our very reverend father-general, Claudio Aquaviva, that Father Diego Garcia, who had completed his term as rector of the college of Mexico, should repair at once to the Filipinas, to visit and console, on behalf of his Paternity, Ours who were there; and should take with him a reenforcement of earnest laborers in the vineyard of the Lord, which was the same object for which Father Francisco de Vera had gone. It seemed best to the superiors that the good father should remain there and obtain his much needed rest, and not undergo at once the fresh hardships of a second voyage to the Filipinas. Besides this, they desired to retain him in Mexico, because his presence in that province was important, as it had been in the Filipinas, and, still earlier, in Madrid, and in Alcala de Henares where he had been superior. So the father-visitor departed, as we shall later see, with some companions for the Filipinas.
Further transactions in Manila up to the year one thousand five hundred and ninety-eight. Chapter XXXVIII.
Although in Manila we had received novices from the very beginning, and although a goodly number of acceptable men of various ranks had entered our Society there, and had proved to be zealous servants of God and very useful in our ministries, at the time of which we are speaking their number was greater. For there were seven novices—all very religious, humble, and devout—also three brethren of long standing, and six priests; all were busy, each according to his degree and vocation. The number of those who attended Lenten services and the regular sermons continued to grow with the increase of the Spaniards in Manila, and our Lord was pleased to give our fathers the immediate reward for their labors, so that they might be thus encouraged to toil with even greater ardor. Besides the large number of ordinary confessions, many general confessions were made of great importance, and by persons who for many years had not confessed—at least, not as they should. In a single year one father heard forty general confessions; another, fifty; and another, two hundred. There were also many persons who desired, some to amend their lives, others to attain a higher degree of virtue, and who made retreat at home, in order to perform the exercises—especially persons serious and of high standing, such as the schoolmaster of Manila, the commander of the fleet, and other captains and men of reputation. During Lent and Advent sermons were preached on Sunday afternoons to the soldiers in the guard-room; and these were attended by many people of the city, as well as by the governor and some of the auditors of the royal Audiencia. Before commencing the sermon the children were, as usual, instructed in the Christian doctrine, with questions and their answers. After the sermon was concluded, the soldiers were invited to make their confessions, which they did with alacrity. After that a kind of usury was abolished, which the soldiers, without considering it as such, were inadvertently practicing in their eagerness for gain. This was to sell certain things for a higher price, on condition that the purchaser should make his payments from what he might gain at play. This they called “putting into one’s hands” [dar a las manos]. During Lent, the discipline was practiced three days in each week, with so extraordinary a concourse of people that besides the Indians, who came in large numbers, there were more than five hundred Spaniards of all ranks and conditions—ecclesiastics and laymen, merchants, captains, soldiers, and men of other callings. Various friendships were made in this way, especially between ecclesiastics and laymen, which were of great service to our Lord.
Many needs of poor people were remedied, especially of those in the prison; and efforts were made to alleviate the hunger and thirst that they were suffering, and compassionately to settle their difficulties, so far as we had means and opportunity.
Efforts were also made to shelter in the seminary for girls some women who, on account of the absence of their husbands, were in danger. Arrangements were also made with the governor, Don Francisco Tello, to secure the marriage of certain other women, in which matter he lent assistance not only with his authority but with his money. Upon one occasion he charitably bestowed a dowry of six hundred pesos upon a woman of noble parentage who, for various reasons, had gone from Madrid to sojourn in that country. The brethren of La Santa Misericordia of Manila also lend assistance in these matters with great solicitude and charity, conformably to their profession and the aims of the Confraternity. The members are among the most noble and distinguished people in that community, and are most useful therein, to the great glory and service of God our Lord.
Our fathers devote themselves at all hours to consoling and confessing the sick and afflicted, for these always have us summoned, even though far away. In this connection I shall relate a special instance. A sick man, having abandoned hope of life (for the physician had declared him past recovery), seeing that human remedies were of no avail, had recourse to the divine; and he sought aid from the mother of God, to whom he made a vow to betake himself for nine days to her chapel called Ermita de Guia, which, as I have said, lies without the city walls. Having made the vow, he arose at once, just as he was, to fulfil it. A marvel of God! as the days went by, his health continually improved; and at the end of the nine days, he was entirely well. This meant health of body, but the two days following his recovery brought him life for both body and soul.
An honorable woman lived in great suffering through the cruel treatment to which her husband subjected her; and she determined to free herself from this pain and anguish by putting an end to her life, which was passing in such bitterness. For this purpose, she placed a noose around her neck, the demon aiding her, and hanged herself. The noise which she made while in the pains of death was heard by one of her neighbors, who hastened to her, and, encountering this horrible sight, promptly cut the rope. The woman, when she came to herself, repented of her wicked act, and had recourse to one of Ours for counsel; and, through the mercy of the Lord, she now lives in peace and contentment. Another married woman, likewise disheartened by the abuse and bad temper of her husband, resolved to leap into the sea and drown herself. Collecting some of her goods, with tears and great sorrow she bade her daughter farewell, and set out to accomplish at once her desperate purpose. When she was on the point of throwing herself into the water, the Lord, having compassion on her wretched lot, sent to her a voice which caused her to hesitate, and to realize what she was doing. “What art thou doing, woman? Trust in God, for thy husband shall treat thee well.” With this she was affrighted; but, as a proof that this deliverance had come from Heaven, her husband came soon afterward, and began to caress her and to show her much kindness. Then she grew calm, recognizing the great mercy which the Lord had showed her.
In this same year our students gave evidence of their intelligence and application, on the occasion of the safe arrival at Manila of the most reverend archbishop and suffragans, whom they entertained in their schools with two ingenious dialogues, and other proofs of erudition. In that season arrived also some of the gentlemen of the royal Audiencia who were visiting our schools for the purpose of showing them favor and honor. They greatly enjoyed a third literary exercise which had been prepared for them and were thus encouraged to carry out their intention of placing their sons in these schools, as they did. In time, these studies began to bear fruit, and some of our students even entered the religious life.
The leading events at this time among the Indians in Manila. Chapter XXXIX.
The ministries to the Indians are those which are exercised with the greatest satisfaction in our college, for which occupation we had in that year three fathers who had gained a mastery of their language. If there had been many more, each one would have had something to occupy him, on account of the great number of the Indians, not only within the city, but beyond the walls, in many villages which are in the vicinity of Manila, and whose inhabitants attend our church. In that year our Lord was pleased to favor this ministry with new tokens of His favor; for although in former years the conditions were such as are described above, in this year [1598] the attendance in our church for sermons and confessions was extraordinary—indeed, there was one father who heard more than three hundred general confessions. This was due partly to the increase in the number of fathers who knew the language; and partly to the cessation of the sermons which were formerly preached by other religious orders, through the press of other labors with which they ever busy themselves most zealously in the service of God. By these holy means we set aright many important affairs which concerned enmities and sinful lives. As an instance of this, certain legal proceedings were instituted for the separation of a married pair; these had made considerable progress, but were abandoned, and the husband and wife were reconciled, and again lived together in peace. Efforts were also made to break up illicit relations, and separate those who lived therein; and the result was that, through the mercy of God, those persons have not relapsed into evil ways. Although among these were some cases of special interest, I will confine myself to other matters which occur to me, which are cleaner and more agreeable. The first concerns an infidel Indian woman whose conversion was a difficult matter, on account of her marriage with a Chinese or Sangley who was also an infidel; for her husband kept her, as is the custom among the Chinese, under close confinement and guard. One of our fathers was desirous to gain this woman for Christ; and, finding no other means, placed some Christian Indians where she could
Some Indian women, during a pest of locusts, erected in their sowed field a cross containing some relics; and our Lord was pleased to honor the emblem of His death, as well as the faith of these, His new faithful ones, for the locusts passed on without causing them any loss. The owner of the land gave, in gratitude, all its harvest as alms—which he was able to do, as he possessed some wealth.
Although these incidents, and many others which are not here related, show that our Lord is desirous of drawing these peoples to Himself by the bonds of Adam, namely, by love and mercy, He also chooses to show them that He is a God of justice. This He made evident in the dreadful fate of a man and wife who swore to be faithful to each other during his absence, and, supplemented their oaths with terrible curses which are in use among them. Yet the woman, overcome by the devil, was false to her compact and promise of fidelity; and while the unhappy adulterers were thus sinfully engaged, both were struck dead, and were found thus by persons who told it to the father. By his orders the matter was suppressed, as much as was possible in so frightful an event.
Of the villages of Antipolo and San Juan del Monte. Chapter XXXX.
So great was the increase of that mission throughout those two years [1597-98], by the continual arrival of people who came to us, as we have already stated, from those mountains and deserts, that besides two entire villages which were established near Antipolo, at a distance convenient for the instruction of the people, more than a hundred persons came down from the mountains with some children, who were at once baptized. Among these were three ministers of their idols, who, upon arriving at Antipolo, went to Father Almerique, and, making avowal of the evil employment which they had up to that time practiced, renounced it before him and many others who were then present. They promised never again to resume it, and asked that this declaration be given them in writing, as a proof of their conversion, and that no one in times to come might attribute to them guilt for what they had done in the mountains when they had no knowledge of the true God.
In each of these two villages there was formed a confraternity, which, besides other works of piety and devotion, practices two that act as a preservative against the two great evils of idolatry and intoxication—which, as we have already stated, were customary in cases of sickness or death—since in this confraternity are the people who are most prominent, most Christian, and most trustworthy in those villages. Moreover, they take the utmost care to ascertain who in the village may be sick or dying; and they aid the families of both the sick and the dead by frequent visits—in such cases not only exercising perfect piety and charity, but preventing the abuses, superstitions, idolatries, intoxications, dirges, music, and wailing which had been their own custom when they were pagans, as now among these others. These confraternities have rendered Christianity in those regions most glorious, and for their good deeds are so highly esteemed that he is not considered a person of worth who is not received into one of them. On two special occasions they made processions, in excellent order, and with great solemnity and concourse of the people, and attended mass and preaching; and very many frequented the communion. One of these was at the foundation of a confraternity; the other was occasioned by a plague of locusts which had been devastating all those islands for two years. In order to obtain from God a remedy for this evil, they chose the most holy Virgin Mary as their intercessor, and made a vow to celebrate the feast of her most pure conception, and to give on that occasion liberal alms as aid for the marriages of the poor and the orphans. They fulfilled their promises, and our Lord received their humble tokens of service and showed them that He was well pleased, by turning aside the locusts from their crops, and giving them that year very abundant harvests. All the people of the village have now directed to the church that recourse and dependence which they formerly exercised toward the ministers of the devil; and, consequently, when they experience any ill, however trifling it maybe, they summon the father to hear their confessions, or to have the gospel recited to them. Hardly a day passes, while their sickness lasts, when they do not cause themselves to be conveyed to the church, at the time of mass; and when that is ended they approach the priest, to have him recite the gospel and sprinkle them with holy water. Sometimes there are so many of them that, when the priest has done this for them, he is compelled to wait until they go away before he can leave the altar. They also carry first to the church whatever grain or seeds they are about to sow, to have these blessed, in return for which they offer the priest the first-fruits of their harvests.
The leading events in the city of Santissimo Nombre de Jesus. Chapter XXXXI.
As a result of the favors bestowed upon the six resident members of the Society by the right reverend bishop of Sebu, Don Fray Pedro de Agurto, a religious of the Order of St. Augustine (who entered this year into his church and erected it into a cathedral), the fruits of our ministries were at this time most abundant and prosperous. As I have already stated, these were exercised among the various nationalities who inhabit that city, or who resort thither from various regions for their business and traffic. Likewise, at the instance of his lordship, a school of Latin was opened in our college for his servants and clergy, who were joined by the sons of some of the citizens. This school was not only a common and general benefit, but also very useful as a retreat and aid for those who in the school for children were already advanced in reading, writing, and reckoning. Although many of the boys remained in the lower school as pupils, a considerable number of students began the study of grammar with the new master, Father Francisco Vicente Puche, who as an initiation to the studies, and as a welcome to the bishop, gave with his students a two-hours’ dramatic representation in the cathedral, in honor of his Lordship, which proved most agreeable, learned, dignified, and devout, and gave extraordinary pleasure to all the citizens, who had never before seen such a thing in their city.
There were two Indian peoples among whom we were especially laboring at that time: one the Bissayans, who are the natives of that country, to whom we preached, on Sundays and feast-days, throughout the year, in their own language; the other the Chinese—many of whom, coming from their own land into this (and many do come in the merchant-vessels), remain here. They have established in this city, near our house, a quarter of their own, which at that time was in charge of the Society; and our fathers administered the sacraments to them and their families, including their women and servants—Chinese, Japanese, Malucos, and Bissayans. They repaired with great frequency to confession and communion, especially on days in jubilees and in Lent; and we always had catechumens among the infidel Chinese, whom we baptized only at the notable feasts, and with great solemnity—excepting on occasions when that sacrament was bestowed on persons at the point of death. The first confirmations which the lord bishop celebrated outside of his cathedral were in our church, where he most devoutly bestowed this holy sacrament upon our Chinese and their families. On Easter of this last year, he celebrated in the same church, as an encouragement and a favor, the solemn baptism of the catechumens, of whom there were a large number; and he was greatly delighted and edified to behold one of our fathers, his assistant on that occasion, conversing in the Chinese language.
The fruitful results of these ministries were displayed in many instances, more especially in regard to purity and constancy. I shall mention one case only, wherein it seemed to us extraordinary constancy which could inspire with courage for such resistance an Indian woman whose former occupation, while she was a heathen, was so contrary to such conduct, as we have related. It happened in this way. One of those women was solicited by a wicked man whom she bravely repulsed. But he finally began cautiously to offer her money, urging her to receive it, and assuring her that he made no claim upon her thus. Not less valorously than before did she reject his offering, saying that she desired no money which, when she must appear before God; would cry out against her, and be an accuser and witness against her; and she reminded him that this money, with which he was striving to wage such war against her, could serve only for her condemnation and chastisement. In proportion to her resistance, so did the furious passion of this wicked man increase, who gave himself no repose in devising projects for her downfall. Attempting to accomplish this, on a certain occasion when she was alone, she uttered loud cries, at which someone came to her aid and delivered her from his violence. With that his love turned to hatred, and his cajolery to threats, which he carried out by accusing her to her masters, with false testimony. She went from their house, in great affliction and distress, but ever repeating, with much patience: “God sees it all.” Still further to exercise her virtue, God permitted that even her master, who was a person of high rank, instigated by the devil, should solicit her with great importunity. She answered him by saying that she would, under no persuasion, commit such a sin, and that he should consider that he would greatly disgrace himself, as a man of so high position, by seeking relations with her, a woman of lowly state. She added that, besides this, she kept before her the thought of God, in whose presence she dared not commit any vile act, or consent to it in her heart, knowing that God sees all things; and, moreover, she had consideration for her mistress, who treated her as her own daughter, and against whom she could in no wise commit such treachery. The man, irritated by this resistance, threatened her with harsh treatment; but she replied that even if he were to kill her, it was enough for her that God saw all that she was suffering to avoid sin. The evil man, notwithstanding, carried out his threat, annoying her and treating her with great harshness; yet this only increased the strength and virtue of this innocent and chaste woman. Another Indian woman, left a widow, was so devoted to the preservation of her chastity that, without the advice of anyone, she made to God a vow of chastity, and most strictly kept it. There are many other women who, though they make no vow, preserve intact their chastity and virginity. Nor are the men behind the women in
Our ministries in behalf of the Spaniards were no less fervent at this time. They repaired in great numbers to our fathers, especially during Lent and on days of jubilee, when the results of their instruction were most apparent. There were, very commonly, consultations in cases of conscience, not only with laymen, but with ecclesiastics, and religious, and even with the bishop—who hardly took any step without the advice of our fathers, although he was a most learned and discreet prelate. It must have been from seeing that persons of so high standing held our Society in so great esteem that the people conceived the idea, and made the resolve, of coming to our house for their confessions; and for that very reason they felt under obligation to lead better lives. With regard to this, one man said that during our absence he had endured many inward struggles on account of not having made his confession to Ours; but that, after he had done so, he had, through the mercy of God, overcome them all. In short, no matter of weight or importance arose where the advice of the Society was not sought with confidence and truth, especially when it was seen that the bishop had such confidence in us—which his Lordship manifested on many public occasions and before many people, by words and deeds which could not then be heard or now repeated, without confusion and embarrassment.
Our sermons in the cathedral and in our own church were regular and frequent, and were all attended by the right reverend bishop, who also honored our church with a pontifical mass for our feast of New Year’s day, which was celebrated with much solemnity, many persons, from all classes of people, repairing to confession and communion. His Lordship also preached at the titular feast of the same church (that of the glorious St. Ildefonso), which was celebrated with the like attendance and devotion, in the presence of a concourse of people, and with many communions. His Lordship was also desirous of introducing, in imitation of Manila, the practice of scourging in the church during Lent; and he actually visited it, on the first Friday, with a considerable following. He began by preaching a very devout sermon, at the conclusion of which, seeing that, although night had set in, the church was still light with the rays of a full moon, he determined to leave it for the time, and accordingly returned after his choir had sung the Miserere.
On account of the heat in this region, the churches are so constructed as to be open and airy, and for this reason are poorly adapted for taking the discipline. Accordingly he changed his plan and, inviting the children of the school, and the students, with these and many others of the town, he arranged for every Friday of that Lent a procession of blood, in which the bishop himself marched barefoot. This procession left the cathedral in the evening, and proceeded to the other church (of the Immaculate Conception of Our Lady), some distance away. In the meantime the rest were flagellating themselves, even to the extent of drawing blood; and while the choir was singing the Miserere, the holy bishop scourged himself alone in the sacristy.
How the Christian religion extended in the island of Bohol. Chapter XXXXII.
Through the solicitude and fervor of the two fathers who were in Bohol, who soon received the help of a brother, that new Christian church was notably increased, especially among the old people, from sixty to eighty years of age. These—the world no longer for them, or they for the world, but for Him who died for them—He did not disdain to receive into His church when their sun was setting, although they had not begun so early to follow and obey Him as He had to seek and invite them; many of them died shortly after they were baptized, having left many tokens and proofs of their salvation and the sincerity of their faith. All of them—little children and grown men, youths and aged people, the well and the sick—all convinced and persuaded by the truths of Catholicism, are certain that no other road leads to heaven; and so, without resistance or objection, they prepared themselves for holy baptism—although the fathers with praiseworthy prudence, restrained them by conferring the sacrament on those only who were well prepared, or really in need of it. Many
I cannot mention without sorrow the many souls, in this and neighboring islands, who clamor for deliverance and have no one to give it to them. During this same year some chiefs came from one of the adjacent islands who asked, almost in tears, that one of the two fathers who were there would, for the love of God visit them at least once a week. In another island, called Siquihor, or the island of fire, distant from Bohol some four leguas, there are many so well inclined to the faith that, upon receiving the Christian doctrine of one who went from that region to their island, they learned it very carefully, and the chiefs even came with the others to ask for baptism. They were all, however, appeased with the good prospects that were held out to them, although these did not suffice to console them in their sorrow at returning still hungry for the bread of heaven; or Ours at seeing them with such righteous hunger for it, yet unable to procure it, and with no one who might give them a share of it with the many who in other regions have more than enough.
The increase of Christianity in Botuan. Chapter XXXXIII.
What the other two fathers accomplished in Botuan I shall relate in their own words; for, if I am not mistaken, he who has the task in his own hands can well declare it. Father Valerio de Ledesma in one of his letters writes thus: “Christianity here is in a flourishing condition, as is seen in the large attendance at divine services and in the silence and reverence displayed in the church (for even when it is crowded with many people it seems as if not one were there), and in the affection of the people for the sacrament of confession. In even their petty troubles, many repair to the confessional; and some have already begun to receive communion, concerning which sermons have been repeatedly preached. I trust in our Lord that many will be ready by Corpus Christi; although in the beginning it is best to proceed very gradually that they may reverence the sacrament and know how to distinguish this divine food. The people attend the services more than ever, and on Sundays a very large audience listens to the word of God. The doctrine is sung at night, and the
The departure of Father Tomas de Montoya for the doctrina of Alangalang. Chapter XXXXIV.
To take charge of this Christian community (which, as we have said, was bereft by the death of Father Cosme de Flores), Father Tomas de Montoya left Manila, abandoning the instruction which, to their great profit, he was imparting to the students. He himself tells what he accomplished there, and I shall state it in his own words: “As a result of the good music that we have in the church, the divine services are celebrated with much solemnity, and to the great
But the event which caused among these Indians the greatest surprise and terror, was the death of two of their most esteemed and respected chiefs. The first was an Indian who in former days had married six wives. He was so arrogant and cruel that whenever he made a journey he sent Indians ahead of him to cut the branches of the trees, in order that he might pass without bending his body; and if any of his followers neglected to clear away a branch he paid for his carelessness with his life. This chief became sick, and a father entreated him with much earnestness to receive baptism. This he refused, and, having no fear of death, said: “Father, as yet I have sufficient strength in my eyes to see, in my hands to work, and in my feet to walk. Leave me for the present, for, since thou art near by, I will send one of my slaves for thee if I find that I am in distress.” The father left him, seeing that he would do nothing for us; and within two days was told that this man was dead, having gone where he must expiate his obstinacy as well as his pride and cruelty.
For the better understanding of the second case, we must assume that one of the ways in which God has been best served in that mission is in persuading the Indians who have two or three wives to abandon them and to content themselves with one. The means used to accomplish this end was to condemn polygamy, to the assembled natives, as a state unworthy of the nobility of man, saying that they ought not to make themselves beasts and brutes by having so many wives. Our Lord granted a fortunate outcome to this effort, for the men were thus persuaded to give up their wives. The Indians were so impressed by this teaching that once when a swarm of locusts lit in the grain-fields of a certain village, they accounted for it by saying that God had sent this pest on the people of that village, because the men were wont to keep two wives. There was an Indian chief of high rank in the island of Leite, by the name of Umbas, one of the most prominent among the chiefs on account of his riches and the good government which he maintained in the villages under his rule, and the thoroughness with which he
Of the fervor of the Christians of Ogmuc. Chapter XXXXV.
Our fathers in the residence at Ogmuc, having proceeded with due prudence and caution, had up to this time baptized only eighty-eight adults. There was, however, a goodly number of catechumens, who were very earnest in seeking baptism. Those who are baptized seem to have known for many years the things of our holy faith, to judge by their knowledge of its mysteries, especially those concerning Christ our Lord and His most holy mother. They highly esteem the confessional, and when they become sick they clamor at once for the father, and find relief in making their confession. A sick man said that day and night he thought of the father, who was absent, and desired him for confession, adding that what most aggravated his sickness was to know that he did not have the father at hand for that purpose. His relatives, desirous of taking him to another place, had no success, nor could they persuade him to go; for he maintained that they were about to take him where he must die without confession, and where there was no church in which he could be buried after death. As soon as he learned that the father had arrived, he went, although very ill, to make his confession, weeping for gladness, and never ceasing to render thanks to the Lord that he had permitted the father to arrive at such a time; and he declared that he could die
Of usury and slavery among the Filipinos. Chapter XXXXVI.
Among other vicious practices common to these nations and proceeding from that fountain and abyss of evil, idolatry, one was that insatiable cupidity mentioned by the evangelist St. John as one of the three which tyrannize over the world. [1] This caused them, forgetful of that natural compassion which we owe to one another, never to lend succor in cases of need without assurance of profit. Consequently, whenever they made loans (not of money, which they did not use or possess, but of other things, most commonly rice, bells, and gold—this last more than all else, for when weighed it took the place of money, for which purpose every one carried in his pouch a balance), they must always agree upon the profit which should be paid them in addition to the sum that they were to lend. But the evil did not stop here, for the profit or gain itself went on increasing with the delay in making payment—until finally, in the course of time, it exceeded all the possessions of the debtor. The debt was then charged to his person, which the poor wretch gave, thus becoming a slave; and from that time forth all his descendants were also slaves. There was another form of this usury and slavery, by which the debtor or his son must remain from that time a slave, until the debt, with all the usury and interest which were customary among them, was repaid. As a result of this, all the descendants of him who was ether a debtor or security for the debt, remained slaves. Slaves were also made through tyranny and cruelty, by way of revenge and punishment for offenses of small account, which were made to appear matters of injury. Examples of these are: failure to preserve silence for the dead (which we have already mentioned), or happening to pass in front of a chief who was bathing (alluded to in the fable of Actaeon), and other similar oppressions.
What the Christians accomplished in Carigara. Chapter XXXXVII.
From the very beginning, the people of this mission showed their fervor; consequently, the Christians continued to increase in numbers, although, as I have said, our fathers were very cautious in granting holy baptism. All those Christians have frequent recourse to the confessional, prizing it highly and greatly benefiting their own souls. Those who are not Christians are all catechumens; and there is not one of them who does not desire holy baptism. There was formed in this church, and completed this year, a very delightful musical choir, composed of the children themselves, who are very clever in this exercise; and thus the divine services are celebrated with solemnity.
Of the remarkable increase in the mission of Paloc. Chapter XXXXVIII.
This village is one of the finest and best regulated in all the island, thanks to the labors of one of our fathers, who helped the natives to construct good houses. The Christian doctrine is taught every day to the children in all the villages; and so many of them attend this exercise that it is necessary to appoint four chanters in order that they may be heard. Every day the people attend mass, after they have had their lessons in the doctrine. One day of the week is set apart when all the Christians come together to learn the doctrine and catechism; and, even without the presence of the father, they all assemble in every village. Great benefit has been derived from this practice, for thus those who know the doctrine do not forget it, and those who do not know it may learn it. Every night an Indian
Although idolatry was formerly very common among these pagans, who practiced it on every trivial occasion, our Lord has been pleased so to diminish it that hardly anything is now known of it. Two children, whose mother was sick, took three fowls for the purpose of making a sacrifice to the demon. While on the way to the house of the priestess (who in that country is usually old, and belongs to a mean class), one of the children said to the other: “Whither are we going, and what are we doing—we who are Christians and know that God sees us? Let us give up this purpose.” With this they abandoned their projected sacrifice, and returning to their home, set the fowls at liberty. The practice of disciplining on Fridays was begun, and was taken up by all the children and the adults of the village. On the first night when they assembled for this purpose, the father made known to them the spirit in which it should be done, and so profoundly impressed them that they soon named Friday (which is the usual day for the discipline) “the day of atonement for sins.”
Some notable incidents in Dulac. Chapter XXXXIX.
In this residence, from the month of June in the year ninety-eight to January in the year ninety-nine, there were solemnly baptized more than one hundred catechumens who greatly desired the sacrament and prepared themselves very carefully for holy baptism. This did not include the sick, who through the mercy of God had been but few that year; but among these sick persons, both children and adults, was experienced the virtue of this holy sacrament for bodily health. Some persons who were covered with leprosy and their recovery despaired of, were restored by baptism to so good health that, although borne down by years, they were able to till the soil and sow their fields. I wish to relate the faith of a pagan woman whose husband, also a pagan, lay sick. Believing his condition to be dangerous, she persuaded him to accept baptism. For this purpose she sent for the father, and, when the latter asked the sick man if he desired baptism or instruction, she helped him to make his answers. The father, observing her to be so capable and so desirous of the welfare of her husband, inquired if
The method of preaching which our Fathers employed in Tinagon, and the results thereby obtained. Chapter L.
What was accomplished at that time in Tinagon is well related by Father Francisco de Otaco in the following special account which he gave of his labors there: “It is wonderful to see how these people have all at once and generally abandoned their sins. For the greater glory of the Lord, there has not been known, nor have I heard of, throughout this year, a single act of idolatry, and these formerly were so common. Concubinage has been rare, and their drinking feasts so moderate that they do not deserve such a name. The knowledge of the things of our Lord is ever increasing, as well as the pleasure of the people in them; and our fathers are steadily gaining their love and gratitude. A father once told them that for a certain feast it was their share to adorn the church; immediately they set themselves to the task, and the one who began it was a pagan, who did his share of the work. Our method of preaching to these people is not so much by means of arguments and consecutive discourses, which make but little impression on them, as by a sort of spiritual conference, in which the father briefly presents to them one or two points, repeating these and asking questions concerning them. Thus his hearers become proficient, and the result is plainly seen; more than seven hundred have been baptized this year—most
The arrival in the Philippines of the father-visitor, Diego Garcia, and how he began his visitation. Chapter LI.
When affairs were in the condition which we have described, the father-visitor, Diego Garcia, very opportunely arrived in the islands, with some companions, [3] on the seventeenth of June in the year one thousand five hundred and ninety-nine. His arrival was a source of much consolation and joy, on account of the reenforcement which he brought us, and was of much importance and advantage to the internal government of the Society in those parts, on account of the good order to which he reduced all our affairs, particularly in our ministries and in the methods of aiding those souls. Upon careful investigation he learned that, during those four years while our fathers had given instruction in the islands of Pintados, twelve thousand persons had been baptized, and that there were about forty thousand catechumens—not to mention many others who, although they were not on the list of catechumens, had also an inclination (or at least no repugnance) to receive the faith and the gospel. In accordance with this information, the father-visitor set about organizing the affairs [of the missions], and providing needed assistance, as we shall later see. Before entering upon this, however, I will relate, in order to show the mercies of God toward our fathers, a special instance of this which His Divine Majesty displayed toward them and the vessel which brought them from the port of Acapulco to the Filipinas. The pilots were confidently sailing over their accustomed course, heedless that in it there were shoals. One evening at the hour when the Salve is wont to be repeated, and while all were devoutly reciting it, a young man fortunately (or rather through the singular providence and mercy of God) descried shoals from the maintop and immediately began to shout a warning. With that the crew—although everyone was agitated and fearful lest, with the freshening of the wind, they would be driven upon the shoals—hastened, some to the sails, ropes, and rigging, others to the helm, and the pilot to direct the ship’s course. Our fathers, meanwhile, repaired to their quarters and berths to invoke the most blessed Virgin, to call upon God, and to pray for the intercession of the saints—all of them especially invoking that of blessed Father Ignacio, [4] a relic of whom the father-visitor carried with him. Showing this to his companions while the rest were busied in the other occupations, he augmented the fervor with which they cried to heaven, and at the same time their confidence that by means of that holy relic our Lord would deliver them from their danger. And so He did; for, upon steering so as to direct the vessel to one side, to avoid the shoals, the vessel, in spite of their efforts, would not obey, but, turning in the other direction, doubled the shoals. If their attempt to steer had been successful, not only could they not have passed the shoals, but they would have drifted hopelessly upon them; but, as it was, the flagship was saved. Moreover, her lighted lantern (for evening had already arrived) guided the other ships, which followed behind her, through the channel, and in this manner all of them were saved.
Occurrences in Manila at this time. Chapter LII.
In the latter part of June in the year one thousand five hundred and ninety-nine, the father-visitor and his companions were resting from the hardships of their voyage, and preparing to begin anew their labors—the father on his tour of inspection, and the others in the fishery for souls—for which purpose they had gone into retreat to perform the exercises, [5] and to allow themselves more leisure for solitary prayer. At this time there occurred in Manila, as a result of the unusually dry season, a very violent earthquake, which injured many buildings. Among these it rent and laid open the vault of our church; and in the church of Santo Domingo it loosened and tore apart the woodwork (which was very beautiful, and handsomely wrought), and crushed in all the walls in such a manner that it was necessary to tear down the building. We also were obliged to demolish the vault of our church; for whereas that of Santo Domingo could be left standing for a few days, we were compelled to begin at once to tear down the vault of our church, which was the part most injured. The Spaniards came to our aid, with contributions amounting to more than a thousand pesos, to pay the workmen who were tearing down the church, and to aid in the expense of repairing it. The Indians assisted us with their labor, helping us to remove the obstructions, and to clear the building from the ruins and from the earth and stones which remained from them. More than a thousand Indians, without exaggeration, came to offer their services; men, women, and children; young men and girls, and old men; chiefs and common people—all busied themselves to such an extent that the place appeared like an anthill or a beehive. These were assisted by the inhabitants of all the neighboring villages, who, animated and encouraged by the religious of St. Dominic, St. Francis, and St. Augustine, and by the clergy who had them in their charge, aided us to roof the church temporarily with canes and palm-leaves (which is the usage there). Thus in four days was accomplished the work of twenty or thirty days; thus the church was made fit for service, and is being used thus until it can be properly roofed. The industry and good-will with which the Indians assisted us on our church were soon repaid to them by our fathers, when a general malady prevailed among them, causing the death of many persons. Then our fathers aided them, especially by hearing their confessions, and administering to them the communion and extreme unction, in the church itself; hardly ever during the day was it free from sick persons who had been carried thither on the shoulders of men that they might receive those holy sacraments. The devil, who slumbers not, seized the opportunity of this malady to sow the seeds of error among some wretched old women, his ministers—saying that at first the God of Castile had vanquished their anitos, but that the latter were now the conquerors, and were
In that very time of the malady, admirable evidence appeared of the importance of the confraternity which, as we said above, that people had instituted for the purpose of exercising themselves in similar pious acts. Its members aided the sick with the utmost solicitude, striving to provide them with comforts and medicines; and when deaths occurred they kept watch over the corpses, and accompanied them to burial, to the great edification of all who saw them. As a natural result, the confraternity came to be much esteemed and valued, and many sought the intercession of influential persons in order to be admitted to its membership. It is proverbial among the Spaniards that its members can be recognized by their quiet and modest address, for which they are much respected. Not to mention other details, the devotion which they showed that year in the harvesting of their rice was certainly a source of great consolation; for they would not taste it until, after they had brought part of it as an offering to our Lord in His temple, that part had been blessed which they must immediately use. Their offering was a sort of grateful acknowledgment that God had delivered their grain-fields from the plague of locusts, and themselves from the sickness.
Care was taken to check offenses against our Lord, and to break up vile illicit relations—some secretly, and others by other gentle means—by which many Indian women were kept in bondage. These women, in their eagerness for worldly gain and kind treatment, were gratified by certain men, who maintained them in that mode of life without fear of God. Indeed, there were two women who had killed their husbands that they might gain greater freedom in this respect. Some, too, had lived during many years in this wretched state—one ten years, another twelve, another thirteen; and still another, twenty long years. Yet God, in His infinite patience, had been waiting for them all this time, and at the end received them into His most gentle mercy.
As in past years, our ordinary ministries were also exercised among the Spaniards; in particular, many general confessions were made, and friendly relations were established between certain prominent persons. Among these latter was one notable case concerning a prebendary of the cathedral of Manila—whom, for certain good reasons, I do not name; but his noble conduct on this occasion gives him sufficient fame. Knowing that another prebendary of the same church, an aged and venerable man, was offended at him, he secured an opportunity to meet him in the house of an auditor of Manila, and in the presence of several dignified persons; there, after having expressed himself in such gentle and conciliatory terms as to appease all angry feelings, he knelt at the feet of his elder, and, taking his hand, kissed it. Then they embraced each other; and thus began a very stable friendship between them, which I saw with my own eyes for many days—confirmed, months later, by their very intimate and fraternal intercourse.
The progress in eradicating idolatry from Taitai, and the piety and constancy of its Christians. Chapter LIII.
The pest, with its mortality, spread among all the Indians of that region, even to the villages of San Juan del Monte, Antipolo, and others. This kept our fathers busy night and day, caring not only for the welfare of souls, administering to them the holy sacraments with much fervor and concern, but for that of their bodies, aiding them with medicines and the necessary comforts—an important consideration with those people, in view of the value that they attach to kind treatment during illness and the pleasure that it gives them; indeed they often recover their health from very contentment at seeing that they are cherished and cared for. The confraternities of that village and of Manila gave no less useful aid, on this occasion, to the sick and the dead, their members taking turns in caring for the sick and attending funerals, which were usually accompanied by more than two hundred persons bearing lighted candles; these attentions were especially bestowed on the dead who had belonged to the confraternity, who were also honored by special funeral rites.
Superstition and idolatry have been so thoroughly uprooted that there is hardly a trace or evidence of them left; if any had remained from former years, it was due to carelessness rather than to evil intent, and an end was put to them this year, through the favor of our Lord. Even the little plates and other insignificant articles which they were wont to use in making sacrifices they brought to the fathers, to be broken and burned. An Indian owned, growing on his land, a very luxuriant clump of the great reeds which they call cauayan [i.e., bamboo], which we have already described. This man came to notify us that this clump had formerly been offered to an idol, for whose service its canes had been cut; and he himself condemned it to be burned to the very
Among the mountains of this mission district, where the people are less experienced in the faith, there had remained a notorious catalonan, or priest, of a celebrated idol which had been hidden away, no one of those who knew about it daring to disclose the idol. This root was capable of producing many cursed shoots. But our Lord was pleased that it should be discovered through the praiseworthy diligence of Father Francisco Almerique, who obtained possession of the things pertaining to the adoration of the idol, and had them all burned. He was successful in converting the priest, and for greater security, made him live in a village where Ours usually reside. The devil, the father of lies, now that credence is no longer placed in him or importance attached to his superstitions and follies, transforms himself into an angel of light, striving to deceive the simple-minded. In this way he deluded a woman of rank with many visions and revelations which seemed to her real and true, and in which, according to her statement, he appeared in the form of our Lord Jesus Christ, taught her many things, and bade her instruct the people therein.
Some notable incidents that happened in the city of Santissimo Nombre de Jesus. Chapter LIV.
The fortunate arrival at this city of the father-visitor occurred in Lent of the year one thousand six hundred. Although he increased the number of our fathers in that city, he realized that their labors among the Chinese were a hindrance to their work among the Indians; he therefore entreated the right reverend bishop of that city to place the Chinese in the care of some other order, which his Lordship did. By this measure our fathers had less responsibility, but were not less occupied; for, not to mention the other peoples who, as I have said, resort to this port, the Bissayans alone kept six fathers so busy during Lent that the people hardly left them alone by day or by night. Nevertheless, so great is the need, and at the same time the scarcity, of the bread of divine truth, for lack of those who may distribute it, that many people dwelling very near the city die in this hunger and cannot be assisted; for although the right reverend bishop of Sebu and the few priests who are under him do much, and the fathers of St. Augustine much more, neither the former nor the latter suffice for the care of so many children. After Lent and Easter, one of the fathers visited, by way of recreation (for such are the vacations which they enjoy there), some pagan villages which are about six leguas from the city. He remained there eight days, which gave him opportunity for the usual occupations. Although the time was very short, our Lord was served by some good results; for the father found many Christians who, through lack of teaching and their constant association with infidels, had returned with these to their former idolatrous practices. By means of sermons and discourses he touched the consciences of these people, and, recognizing their wretched condition, they made a general confession; they received his instructions for their future conduct, and were very grateful for the good that had been done them. The infidels were so attracted and inclined to the things of our holy faith that they urgently besought the father to remain with them a few days more; but, as this was not possible, they contented themselves with the hope that he might soon be able to revisit them. After four months had elapsed, seeing that he did not return, they sent their messengers earnestly to entreat him to return for a short time to teach them the things of our holy faith, which they all desired to accept; but this could not be done, and so they were left in their hunger.
In the city of Santisimo Nombre de Jesus there was a Malucan Indian, the slave of a Spaniard, who, although he had been a Christian for many years, lived negligent of his salvation, and his masters had never been able to induce him to make confession and fulfil the obligations of a Christian; he always displayed much unwillingness and obstinacy. This man became ill with a malady, apparently not very serious, accompanied by a slow fever; but within three or four days he suddenly lost the power of speech and seemed to be surely dying.
Another Indian, while very ill, was afflicted with horrible apparitions; when he was left alone, hideous and fierce black men appeared to him, threatening him with death. He asked his friends to summon our fathers; finally, after he had endured many sufferings, either he or the people of his house sent for a priest to hear his confession. The priest repaired at once to the sick man, and found him in great suffering. He gave him consolation, and after thorough instruction, the Indian made a general confession, to his own great relief—from that time experiencing entire rest, and seeing no more of the visions that had tormented him.
There was an infidel Indian woman who lived near this city among Christians. A serious illness attacked her, and she was carried to the house of another Indian woman, who attended our church and led a most pure and edifying life, who persuaded her to become a Christian. She sent for a priest of our order, who catechized her and so prepared her that she soon received holy baptism. During the remaining days of her life she gave tokens of the grace that she had received; for, although she suffered the utmost pain, hardly a word was heard from her lips, save “Jesus, Mary,” or, “My God, have mercy on me.”
One day two of Ours, chancing to pass through the Chinese quarter, were informed that in one of the houses an infidel woman lay dying. They at once ascended into the house, and found her very near death, but very far from knowing the truth of our holy faith. But our Lord, who had provided teachers, aided her in His great mercy, and with sovereign help; accordingly, she listened very willingly to what they said to her, and prepared herself in so short a time that they gave her baptism that very night, fearing her critical condition. She was greatly consoled by the sacrament, and grateful to our Lord for the mercy that she had received, edifying those who were present by her words, which were all invocations for help to Jesus and Mary. With
Other interesting events, which occurred in Bohol. Chapter LV.
In order to give a more detailed account of what took place at that time in the island of Bohol, I shall avail myself of two letters from Fathers Alonso de Umanes and Gabriel Sanchez, who were in that region; for in my opinion their account is given minutely and with pleasing and enjoyable simplicity. Both of them, writing to the father-visitor, give him a detailed account of their labors, as is the custom in our Society. The superior, Father Alonso de Umanes, writes as follows: “As soon as we had returned from Sebu in last year, ninety-nine, as it was the season of Lent we busied ourselves in hearing confessions; and with remarkable devotion and promptness all this new band of Christians, without any reward, repaired to the sacraments—even those coming to us who lived very distant from the village where we ordinarily reside. The Christians throughout the island came together for the exercises of Holy Week, and many of those who were not yet baptized attended the divine services during all that week, with great devotion, also the feast of Easter, when a goodly number of them received communion. Having fulfilled our obligations as to confession, we set out to visit some of the pagan villages, in all of which we found the people well disposed. Those who most attended our preaching were the inhabitants
“I cannot refrain from relating an incident that has just befallen us, as it was a source of great consolation to me. As soon as our people learned that your Reverence had ordered us to go to Sebu, fearful lest we might not speedily return, they all repaired to us to make their confessions, with such fervor that it seemed like the season of Lent. Those who had not received baptism came also, with like earnestness seeking that holy sacrament. Thus, by way of farewell, we made a goodly number of Christians.” The account of Father Alonso de Umanes ends here.
Father Gabriel Sanchez, in another letter to the father-visitor, writes thus: “Glory be to our Lord, Christianity in this island is receiving much increase. They all frequent the most holy sacraments with great fervor at Christmas, Epiphany, and other leading feasts. So many were the confessions and the communions that it seemed to me like Holy Week. They possess great confidence and faith, and through the most holy sacraments and the sacramental offices they are sure to receive (and his Majesty does bestow upon them even in temporal affairs) most signal favors. An old woman, a good Christian, was so reduced by sickness, and brought so near to death, that she no longer possessed her senses, or power of speech; in short, there was no hope that she would live. The sacrament of extreme unction was administered to her, and at once she began to improve, and at last regained entire health. A few days ago they brought to us a sick man, so tormented and harassed by a severe malady that he could not even raise his head; he therefore made his confession while reclining, and with great difficulty. But, as soon as he had ended it, he began to feel better, with the result that in two days he came to the church to render thanks to our Lord for the mercy that he had received, which he attributed to the holy sacrament of penance. A few days ago a child of four years—not realizing, as he was so little, what he was doing—waded into the sea, and, despite the haste with which he was taken from the water, was almost drowned. They brought him in haste to our house, that we might repeat the gospel over him, for they had no hope of preserving his life by natural means. When they brought him to us he showed almost no sign of respiration, his face was black, and his stomach much swollen with the water which he had swallowed. The gospel was read for him, and he was sprinkled with holy water; and then, in the presence of the many people who had assembled, he straightway recovered consciousness and became entirely well, in return for which they all gave many thanks to our Lord. Another incident, which occurred quite recently, I cannot refrain from relating. Our Lord has this day exercised His accustomed mercy in the case of two old men, very venerable and more than a hundred years old. The greater part of their long lives they had spent in diabolical acts of outrage, murder, cruelty, and lawlessness; and yet our Lord had waited for them until now—when, illumining them with His divine light, they were marvelously converted. I was astonished at beholding the fervor, sincerity and grief with which they expressed abhorrence for their past life and sought baptism, which they received today after careful instruction. To see the perseverance and constancy of this people has given great consolation to me. I shall relate in brief a few things which certainly give strong evidence of that constancy. An unmarried Indian woman was persecuted by a soldier with innumerable
The good conduct of the Christians of Botuan. Chapter LVI.
I shall, continuing as I began, relate the prosperous condition of Christianity in Botuan in the same words which Father Valerio de Ledesma and his companion, Father Manuel Martinez, used in writing this year to the father-visitor. The letter of Father Valerio gives the following account: “Glory to our Lord, the inhabitants of this town are well instructed. There are nearly eight hundred Christians, and nearly all the rest of the people are catechumens, engaged in learning the necessary truths. We hold back these persons that they may prize more highly the mercy which God is showing them, and understand more thoroughly the Christian doctrine and acquire good habits. All the rest of the people have the best
To this account Father Manuel Martinez adds the following: “The esteem in which they hold holy baptism is universal. Consequently, those who have not received it, and some who in health refused it, when they become sick ask at once for the sacrament, confident that by this means they will acquire health, not only for their souls but for their bodies, inasmuch as our Lord has many times granted this to them. A little boy, the son of a chief of this town, was brought so low by sickness that he was thought to be dead; and as such they were weeping for him when an Agnus Dei and some holy water were sent to him from our house. Our Lord was pleased to restore him very soon to health, and his parents related it to every one, ascribing this result to the efficacy of the Agnus Dei and the holy water. A Spaniard was exhausted by a violent pain that had been afflicting him for some time. Seeing himself in such distress, he sent for one of our fathers, who read the gospel to him. Immediately he began to improve, and in less than a quarter of an hour felt entirely well. He then gave thanks to God, and made it publicly known that he had recovered his health by means of the holy gospel. In Advent and Lent the practice of discipline has been maintained in the church, in which participate the Spaniards who are wont to come to this town. Sometimes public and bloody flagellations took place; and on Holy Thursday and Friday there were two admirably arranged processions, in which many people accompanied the flagellants with torches. I will conclude this letter with two incidents, omitting many others, to avoid prolixity. The first concerns a pagan, who was grievously wounded by a wild boar while hunting. Thinking that the hour of death was at hand, and remembering to have heard in the church that in our necessities we should invoke the most holy name of Jesus, he fell upon his knees, and, folding his hands, repeated, ‘Jesus, have mercy on me.’ Our Lord heard his prayer; and, soon healed of his wounds, he came to recount this experience, and asked to be at once baptized. With great devotion he relates to others this act of God’s mercy, and says that he received it through having heartily invoked the most holy name of Jesus. Another pagan, affrighted by some terrible thunder, and fearful that some flash of lightning might strike him, invoked many times with confidence the sweet name of Jesus, accompanied by all the people of his household; and all were protected and encompassed by one cross. A brilliant flash of lightning burst forth, accompanied by a frightful peal of thunder. The pagan, in his fright, fell to the ground, and all believed that their hour had come, and that they would be consumed by fire on the spot. But they noticed only a bad odor of something burning, and in the morning found that a palm-tree which grew close to the house was completely burned by the lightning. This incident filled them all with wonder, and they rendered thanks to our Lord, who by means of His own sweet name and holy cross had delivered them.”
The number of people who were gathered into villages in the district of Alangalang, and the result of our labors therein. Chapter LVII.
At no time did the Filipinos have any form of towns with civic order and political government, such that at least one island, or a number of villages, recognizing one person as their lord, might live under his protection and rule; but he who was most powerful conquered others, and ruled over them. As there was not only one such, but almost all the chiefs asserted their authority, and conquered and ruled, the general result was that each chief remained apart from the rest, having his own followers, and fortified himself, keeping up an attitude of defense. Consequently, they were usually at war with one another, neighbors against neighbors—perpetually engaged in petty warfare, with ambuscades, violence, robbery, murders, and captures.
Very seldom, if ever, did any of these bands become friendly and live in the same neighborhood or village, and aid each other and combine against enemies. Even rarer were the lords who ruled large towns, such as Sebu, Manila, Cainta, and a very few others. To this must be added the fact that those who were able to remove from the vicinity and danger of such turmoils, and flee to the mountains to spend their lives, would there build their houses and, close by, cultivate their groves and fields. As a result, in places and at times favorable to the enjoyment of this tranquillity, many persons migrated; and soon the country districts abounded with homes—so that in some districts, and even in many today, one may journey many leguas, all the way through dwellings and plantations (which are cultivated and divided into fields), in the same manner as, here in Europe, the farm-houses and cottages are wont to stand. This was the condition of all those islands, and, in particular, of this island of Leite; the greater part of the people everywhere divided and scattered in rural hamlets, in rugged, inaccessible, and mountainous localities. Besides these, there were houses at considerable distances from one another, without any order, or any trace of streets or village, placed along the banks of the rivers, and surrounded by their grain-fields and groves. On account of these conditions, the first concern of Father Cosme de Flores, upon entering the district of Alangalang, was to gather all these settlements into one village, which he did; and this policy has been followed by those who have succeeded him in the charge of that mission field. This measure has been of no small advantage to those people; for in the year one thousand six hundred alone, two villages were established, containing each three hundred houses, and a third one with five hundred—all amounting to about four thousand five hundred souls, of whom more than a hundred were baptized in that year. During Lent all the Christians attended the services with eagerness, especially in Holy Week, when the people of the other villages joined them.
On Easter the people from other villages assembled, and, after the mass and sermon, celebrated the occasion with all the tokens of rejoicing that they could display. A very graceful dance was performed, and all the people made merry in the court of the church with dancing according to their custom. What especially pleased us was, that in so great a concourse of people, who amused themselves and feasted after their own fashion, there was not one person who was known to have taken wine, although formerly this was a very ordinary vice among those people in their feasts and merry-making.
The condition of Christianity in Carigara. Chapter LVIII.
Our church here, although no older than five years, was both served and attended as if it were a church in Europe. Its services were rendered more magnificent by the choir of music, especially on feast-days; the musicians not only celebrated divine worship in consonance with the organ, but accompanied it with motets and other compositions in their own Bissayan language. These latter were sung, some to the leading of the organ, others in the musical mode and the manner of the country. Both methods greatly attracted the people, moved them to devotion, and caused them to learn willingly and with pleasure our sacred mysteries, thus couched in their own meter and style of music. In short, these were affected in the same way which the glorious doctor St. Augustine mentions concerning himself; and we all experienced the same emotions. By these means those Christians became fervent, and frequented with profit the holy sacraments. The fruit of their devotion was apparent in their lives, as Father Francisco de Enzinas relates in one of his letters; therein he continually praises, as one who keeps this matter in his mind, and is personally concerned in it, the good disposition of those people, their readiness to accept the teachings of virtue, and their service to God, concerning which he relates the following:
“It is a source of great consolation to see the purity that shines in many of these poor women. I know concerning some of them that, after being annoyed and even persecuted with liberal offers of money, neither by gifts nor threats were they in any way overcome. I also know of other women who, when, they have learned that lawless men have entered the village, have absented themselves from home and retired to their grain-fields, to avoid the danger of offending God. One of those soulless men promised a young boy, one of those who aid us at our house, that he would give him I know not what gift, if he would search after a certain woman for him. The lad answered that he could not, since he belonged to the house of the father, assist in such a matter. When he was told that the father would not know it, he replied: ‘But will God fail to see it, even if the father does not know it?’ At this reply the man became abashed and ashamed, and ceased to importune him. From Easter-time until the date of this writing, which is about a month and a half, more than eighty adults have been baptized—the greater part of them very old, but well prepared—and with these about ninety who are younger. While journeying during Lent, to the village of Leite, we were overtaken by a storm so violent that it drove our boat upon the shore and compelled us to continue our course by land. This change, however, was not without the special providence of God; for, as we were passing by some grain-fields, an old woman lay very sick in her wretched hut. Learning that I was going by, she had me summoned; and after I had given her instruction, I baptized her, with great consolation to both, and on the following day she died.”
The remarkable case of three old men, of whom two were converted, and the third, who was blind, refused. Chapter LIX.
The village of Leite, which the father here mentions, lies on the banks of a very beautiful stream of the same name; which gives its name to the whole island. The village lies at the very entrance of the island, as one goes eastward from Manila, from which it is distant about one hundred and thirty leguas. The distance between Carigara and Leite is five leguas by land and ten by sea. The fathers usually make the journey by sea, to avoid the fatigue of crossing on foot the great mountain-ranges in that route. On the other side of Carigara, proceeding along the coast of this island—which, as we have said, runs east and west—there is another river, called Barugo, two leguas distant; on its shore are many dwellings, which, being united in a village, numbered three hundred houses (besides which there were many others). Father Mattheo Sanchez repaired to the village of Barugo, where at one haul he caught two of three fishes; the third remained in spiritual and bodily darkness. As the incident is a notable one, I shall relate it in the words of a letter from the same father, who writes thus: “In the village of Barugo an event occurred by which our Lord
How the Christian church continued to increase in Ogmuc. Chapter LX.
Every one of these mission-fields [doctrinas] is truly a school of celestial theology; for just as, in the schools, are seen the students assembled at the lectures, and their eagerness in studying and reciting their lessons, and afterward their reception of degrees, so in these missions it is a cause for praise to God to see old men become again children, and the chiefs made humble—all learning, with eagerness, delight, and perseverance, the Christian doctrine, and writing, repeating, studying, reciting, and singing it. As a final reward, they receive the degree of holy baptism, a blessing which those people as anxiously seek and desire, and receive with as much joy, as do students the degree of doctor or master. In some places they are assigned on one Sunday the lesson they are to learn for the next; in others, without being assigned a lesson, they are questioned as to what they know. In some districts, as here in Ogmuc, are formed as many classes as there are divisions of the Christian doctrine, from making the sign of the cross to the act of confession, and each student, whether child or old man, continues to advance as he learns, until he takes his degree, and is graduated—that is, until he knows the doctrine—which, as we said, was done with the old men of Antipolo. Not only do they, as good students, write their lessons—mainly in their own characters, and using a piece of a reed
Of some baptisms conferred in Paloc. Chapter LXI.
In the absence of Father Christoval Ximenez, this village was left alone; and while in this plight it was visited by Father Alonso Rodriguez, who went there to hold a mission. What he accomplished in the few days that he could spend among them he himself relates in a letter, a section of which is as follows: “We held a mission at Paloc; and the method of teaching the doctrine by decurias [8] so aroused the enthusiasm of all that within ten days many learned the prayers and gained all the knowledge necessary for baptism. Such was the emulation among them that their prayers never ceased—at night, in their homes; and by day, in the church. As a result, on the feast of the glorious St. Joseph I baptized fifty adults, among them the most prominent persons of this village. To see their leaders already Christians is a strong incentive for the others to follow these. From many others I withheld baptism, as it was necessary to investigate their marriages, and this could not be done on account of the absence of the persons concerned. Of these latter there is a considerable number, but I trust in our Lord that within a few days not a man will remain unbaptized in this village; for already they are all catechumens and attend the church. At the same time I baptized also fifty children.” The father proceeds to relate other devout exercises of those Christians, which I do not repeat here, as they are similar to those which I have recounted of others. Afterward, Father Juan de Torres held another mission in the same town, and our Lord made him joyful by granting him another rich haul, when he cast from the pulpit the net of the word of God, in order to fish for souls. This was a chief, one of the most powerful in that district; in imitation of the chiefs of Botuan (although ignorant of what they had done), he arose like them in the congregation, and after earnestly asking for baptism, began then and there his preparation—by publicly asking pardon of all those whom he might have wronged, and offering full satisfaction, whatever might be the amount of his obligation; and (an act of much greater importance), by putting away one of his two wives. Through this the Spirit of truth, [9] which is uniform, swayed the hearts of the others to be like this man’s, and brought them, most efficaciously and harmoniously, under the gentle yoke of Christ, although he and they were so far away. But inasmuch as this divine Spirit is present in all places, in all alike it operates as if they were but one, its strength and power being subtly and efficaciously active.
A third mission was held in this village during Lent of the year one thousand six hundred, by Father Melchior Hurtado, who had gone to these islands in the previous year with the father-visitor. Devoting himself to the study of the language, he used it effectively as we may judge from a letter written by him from Paloc to the same father, as follows: “In the village of San Salvador (which is the same as Paloc)
Of two mutes who were baptized in Dulac; and other matters of special interest in that mission. Chapter LXII.
This year the baptisms in Dulac reached the number of seven hundred, of which the most notable was that of a chief, whose conversion had (as is usual) much influence in bringing about that of an entire village, named Bincai, inasmuch as he was its head man and governor. This chief came one day to the church and eagerly sought holy baptism, saying that his people were negligent and dilatory, and were waiting for him to be first baptized; and that it seemed to him that if he should become a Christian many would follow his example. Accordingly he urged that this blessing might not be withheld from him and from so many others. To test him, however, he was put off for several days, upon various pretexts; but each day he displayed greater constancy, and each day his desire grew stronger.
But even more wonderful was the baptism of two mutes, who, besides their natural barbarism, were still further hindered in receiving human instruction by their lack of the usual qualification therefor, which, as the apostle St. Paul declares, [10] is the hearing—which they, being mutes, lacked entirely. But God our Lord, in order to show His great mercy, and to demonstrate that His law, as the royal prophet says, is “unspotted, converting souls,” and that His divine word (as the apostle also says) is sharp-edged and piercing—so that, unhindered by the absence of the senses, it reaches “unto the division of the soul and the spirit,” [11] and with hidden force instructs, illumines, and sanctifies the soul—wrought a supernatural marvel in these mutes, whom He made such (as in that other case of the blind man) [12] for the manifestation of His glory, not because of their own sins or those of their parents.
There were then in Dulac two mutes, who caused our fathers much regret, as they supposed it would be so difficult to baptize these persons on account of their lack of capacity for instruction. Father Ramon de Prado, who was still our vice-provincial, determined, upon learning this, to instruct them by means of signs, believing that Divine Mercy desires that we should all be saved, and denies His grace to no one. [13] He undertook the task, persisted, and won success, our Lord so operating therein that the father, and the father-visitor, and all who knew them, regarded these men as fit for baptism. Nor were they deceived in this opinion; for the two mutes received the sacrament, and since then the divine grace which is communicated therein has been resplendent in them, with such tokens and effects as Fathers Francisco de Otaco and Melchior Hurtado attest in some of their letters concerning this matter. In that written by Father Francisco de Otaco to Father Ramon, he says: “I will not fail to inform your Reverence in a special letter, of the two mutes whom your Reverence catechized, and whom I baptized on the day following your Reverence’s departure. Your Reverence was deprived of much consolation in not being present on that occasion: for in all this land I have not seen another person receive holy baptism with greater demonstrations of devotion and joy, while thus setting an example for the others who received the sacrament in their company. They could not restrain their joy—especially the elder one, who seemed as if his heart were bursting with gladness. But it was not only during the baptism that these admirable tokens and results were evident, for they were continued in the church, these new Christians attending mass upon their bended knees, with folded hands, and their eyes fixed upon the altar with extraordinary attention and reverence.” Here Father Francisco de Otaco ends his account. Father Melchior Hurtado, in another letter to the father-visitor, thus writes: “The baptism of the mutes whom the father vice-provincial
The same Father Melchior Hurtado solemnized another baptism, also of considerable importance, as occurring at the point of death. This baptism took place in a village near to Dulac, called Tambo, whither he had gone to visit and console its people. This incident and its attendant circumstances are depicted to the life by that father in another letter, in which he says: “We reached Tambo thoroughly soaked, but with much consolation that we had so opportunely arrived; for at once we were hastily summoned to visit an old man who was dying, who desired holy baptism. Immediately we set out for his house, where he lived in his grain-field, a little more than a quarter of a legua from the village. Struggling through mud almost knee-deep, we reached his wretched abode, where we found the poor man in such extremity that speech had failed him. Knowing that he was a catechumen, and considering the statements of all those present that he had sent for me in order to be baptized, and fearing that he might die on my hands, I at once baptized him, although wishing that I could have prepared him better for the sacrament. But the Lord, who had inspired him with the desire to ask for baptism, I trust gave him what more he needed for his salvation; for he died soon afterward, on that same night.”
As we have stated, the other Christians continued to increase together in numbers, as well as in virtue and edification, as may be seen from some special instances. At the beginning of Advent, we preached to them about fasting and abstinence, which are practiced throughout the world by good Christians in their piety and devotion. So earnestly did they set about this that one of them fasted four days in the week, in all that time eating only roots. Throughout Lent they repaired to the church, three days in the week, to take the discipline, the singers meanwhile chanting the Miserere to the accompaniment of the organ; and with the same devotion they attended the sermons which were preached to them two days in the week. During Holy Week there was a great concourse of people from the neighboring villages; and on Holy Thursday and Friday they had well-ordered processions with many flagellants, in which some bore on their shoulders large crosses. The most blessed sacrament was kept in a receptacle adorned with many ornaments and jewels of gold; all the time while it was enclosed therein, the chiefs were present in behalf of their districts armed according to their custom.
On this day a poor Indian failed to appear with the others at the church for the divine services, having gone to the river to bathe; there, by divine permission, a cayman seized him, and well nigh caused his death. He was brought to the church covered with gashes, and in such agony that he could neither understand, nor hear, nor utter a word. On account of his precarious condition, and as he was one of the catechumens, he was at once baptized. Being urged to invoke the most holy name of Jesus, this man, who had not been able to speak one word, was granted such strength that twice he uttered distinctly, “Jesus, Jesus,” and died with that honey on his lips.
I will relate another and similar incident, equally interesting, although it occurred at a different time and in a different place. A poor Indian one night, in his grain-field, suspecting no harm, received several knife thrusts, so grievous that it is considered almost a miracle that they did not instantly kill him; for all his abdomen was cut open, and his entrails lay on the ground. In this condition he remained until morning, when he sent another Indian, who by chance left his route to pass that way, to summon the fiscal of the church, since the fathers did not reside in that village. The fiscal went, and found the poor man in such misery that some dogs were actually beginning to devour him alive. Asking with great earnestness for the sacrament, he was accordingly baptized, whereupon he at once expired. It seemed that our Lord would wait no longer to receive him to Himself.
But to return to Lent at Dulac: The good example set by a Spaniard who happened to be there during this holy time, was most valuable. It was he who adorned, as we have mentioned, the receptacle of the most blessed sacrament, and who sent much wax to furnish its illumination; and he remained under arms, guarding the sepulchre, and marched in the procession with the Indians, bleeding severely under the scourge. Not content with this, he went a second time along the streets through which the procession had passed (a long distance), scourging himself. The Indians were greatly edified at this, and, as I have said, hastened to imitate him.
Not less readily did they imitate a virtuous action by one of our fathers, who performed it in order to preach to them by deeds as well as words, that he might at once constrain them and render good deeds easier for them; and, by the grace of our Lord, he succeeded in his purpose. Those people are fastidious to such an extreme that they are annoyed and disgusted by any object offensive to the senses, especially to sight and smell. They are passionately fond, on the other hand, of fine colors and flavors, and eager to see or hear agreeable things. Accordingly, they cannot endure foul odors, and have great aversion for persons who are wounded or bruised; among them such persons suffer, in consequence, great privation and neglect, bodily as well as spiritual. On
The increase and fervor of Christianity in Tinagon. Chapter LXIII.
When the first fruits had been paid with a thousand Christians, who, as we have said, died newly-baptized, in Tinagon and its district, there were left, upon the arrival there of the fathers of the Society, about eight thousand five hundred souls. Of this number we baptized from the month of April of the year one thousand five hundred and ninety-nine, to the same month of the year one thousand six hundred, more than nine hundred and seventy persons, almost amounting to a thousand. For the rest of the catechumens, and for some Christians besides who are scattered through various villages, the services of three fathers and three brethren did not suffice, although they were constantly occupied in instructing them. But our Lord provided us with some boys, so well disposed and so intelligent in the things of our holy faith,
But who can exaggerate the satisfaction and devotion wherewith they receive in their villages these servants of the Lord, when the latter go to visit them? This will be seen in an account of such a journey, made by Father Juan de San Lucar, who himself thus describes it: “I cannot express the satisfaction which was caused by our visits to all these villages. We reached the first one, called Ibatan, in the middle of the night. The people had already learned that we were to go to their village, and, in spite of the late hour, they did not weary of waiting; indeed, they were all waiting on the shore, where they had lighted fires. As soon as we arrived, the leading chiefs cast themselves into the water in order to take hold of our boat; and we could not prevent them from carrying us ashore on their shoulders. In the two weeks that we spent there, great was the fervor of their attendance at our church, as well as the concourse of men and boys on certain nights for the purpose of scourging themselves; at the same hour the women throughout the village performed the same exercises at their homes. Ten children and thirty adults were baptized, and to some holy communion was granted after they had been prepared by a sermon on that subject. All those who received the most blessed sacrament manifested great unworldliness and exemplary virtue.
In the village of Cauayan there lives an Indian woman of rank, already advanced in years, whom our Lord has inspired with zeal for winning souls and for the conversion of her people. She devotes herself to persuading, preparing, and catechizing the Indians for holy baptism; and whenever we visit that doctrina, she has a troop collected, and well instructed, for us to baptize. In this place I baptized twelve adults, and four or five younger persons. In all the other villages the people are very well disposed, and a great harvest will be continually gathered, with the help of our Lord.”
In the measure of this fervor does our Lord correspondingly bestow upon them visits and spiritual consolations, most liberally accorded by His Divine Majesty to these His new faithful. Of these we have already given some general account, and now I will relate in detail one case, only, in the words of Father Francisco de Otaco, who wrote from Tinagon, before he departed thence to be superior in Dulac: “There came today from Catubig a Christian Indian, a youth of about sixteen years, to hear mass and make his confession; it was a long and toilsome journey. He showed much candor and goodness, and special affection for the things of Christianity, speaking of them with intelligence and appreciation. He related to me an incident that had befallen him, which had been the cause of that interest and intelligence. He was sick, and, fearing that the hour of death was already at hand, he charged a companion of his to place at the head of his bed, at the last hour, a cross and some lighted candles. His end approached, so near that all regarded him as one already dead, and his companion fulfilled the charge that had been given him. Then, he said, he became as one who dreams, although it seemed to him to be more than dreaming, and even quite different. There appeared at his right side a father of the Society, holding in his hand a rosary of our Lady: upon his head he bore a diadem of golden brightness and a halo of the same splendor encompassed his breast. The apparition, calling him by name in affectionate terms, said to him: ’Turn this way, my son, to the right side, which is that of the elect, and count these beads. Thou wert to die of this sickness; but, because thou art a Christian, our Lord has been pleased to give thee life and health; but it is only that thou mayest be a good Christian, always remembering our Lord, living in prayer and carefully guarding thyself from every sin—that is, from all that offends the sight of God.’ Having in a long discourse given him other profitable counsels, the figure disappeared; and the sick man regained his consciousness, as if he had been resuscitated (for all thought him really dead), and with sudden energy began to speak. He asked for food, and soon felt much better, to the astonishment of all who were present. These, terrified at such a change, inquired from him its cause, and he related to them the above occurrence—attributing
The loss of some vessels, and in them of two of the fathers of the Society. Chapter LXIV.
Among other calamities and troubles which our Lord has been pleased to send upon these islands in the form of loss of life, property, and ships, one was the destruction of two large ships (a flagship and an almiranta) which, in the previous year, six hundred, set out for Nueva Espana with cargoes of very rich merchandise. These vessels, after having sailed the seas for eight months, with violent storms, and encountered great dangers, and after having lost many men through hunger, pest, accidents, and the billows of the sea (which washed them from the vessel itself), were driven back and stranded—or rather dashed to pieces—on the shores of the Ladrones and the Catanduanes, where they were destroyed. But few persons were able to escape, who only served, like the servants of Job, to carry the news of the disaster—which, following upon many other losses and misfortunes of war, was keenly felt and bitterly lamented. In one of these vessels, named “San Geronimo,” went Father Pero Lopez de la Parra, a professed member of our Society, who after this long voyage and another, even longer, of thirty-seven years in the religious life, finally came to port, as we believe, in the Fortunate Land, toward which he was making his main voyage with good works. In Nueva Espana he taught the arts and theology, and was one of the first founders [of missions] who went thither from the Society; and both there and here he exercised our ministries with good results. Although we know no details concerning his death, it is believed, from his having been one of the last to die, and from his great devotion to confession and the care of souls, that in that hour of peril he must have been of service to all with much charity, as he always acted thus during his life. By another disaster and misfortune in these islands, we lost another father and a brother, if we may call those lost who, to win souls and aid their brethren, die with them in a righteous war. Some heretic corsairs from the islands of Olanda and Gelanda went to those of Filipinas, bent on plunder, in the month of October of the year one thousand six hundred; they had robbed a Portuguese vessel in the North Sea, and in the South Sea, having passed the Strait of Magallanes, some fragatas from Piru. These corsairs entered among these islands, committing depredations and threatening even greater excesses. For this purpose their
Nine new members of the Society reach Manila, having been saved from a ship-wreck—through the intercession, as is devoutly believed, of our Blessed Father Ignatius. Chapter LXV.
In the month of May in the year one thousand six hundred and one, there arrived in the Filipinas Father Gregorio Lopez with a welcome reenforcement, of nine fathers of the Society. [14] Their arrival was most opportune for filling the places of the dead, and aiding the living who are ever clamoring for new companions to help them draw in the net of this spiritual fishery. It was an extraordinary consolation to hear of the mercies vouchsafed to them by our Lord through the intercession of our propitious Father Ignatius—especially when they reached the opposite coast of that island of Manila, near Catanduanes—as I shall here briefly relate, referring to the judicial investigation of this disaster, which was made with many and competent witnesses, and was brought to Rome for the honor and glory of God our Lord, and of his saints. In the latter part of April in that year, 1601, when the galleon from Nueva Espana [15] (in which came the ten fathers of our Society) reached the region of those islands, bad weather shut them in with heavy fogs and rains, so that, although in front and on both sides the land was not far away, it could hardly be descried or recognized as such. As soon as the weather cleared somewhat, they found themselves in a bay hemmed in by shoals and rocks, with a rugged shore, upon which the wind was driving them. In spite of their efforts they were unable to gain the open sea, for the force of the wind was driving them out of their course and upon the shoals. They then resolved to cast anchor, hoping in this way to gain some safety for the vessel, and thus they remained during an entire night in twenty-six brazas of water, exposed to great danger, and in fear of being lost. On the next morning, the auditor Don Antonio de Ribera (who went as commander and chief of the vessel), seeing the great danger to which they were exposed, and considering all human means weak and useless, hastened to entreat the Divine favor; and, recalling those which our Lord had recently bestowed upon certain persons through the mediation of our blessed Father Ignatius, resolved upon this occasion to implore his favor and assistance, and to beseech our Lord, through the merits of His servant, to give them at ten o’clock that day a propitious wind whereby the vessel might reach a place of safety. He added that he did not set that time as a limitation to the divine Majesty, but because such answer to their prayer would show that the mercy bestowed upon them had come through the intercession of the blessed Father Ignatius, to whom they made an offering of the vessel and its deliverance. This petition and its conditions he called those to witness who were then present in the stern-cabin.
The shallop was launched, to seek some refuge within the shelter of the shore where the ship might be anchored, and the men were ordered to give signals when they should find it. But while the shallop was reconnoitering the shore, the galleon began to drift from its moorings toward the shoals and the rocky coast, whither the force of the wind was bearing it. Accordingly a cannon was fired, to call back the crew of the shallop, so that it might accompany the vessel and lend to its crew what assistance it could. The shot was heard a long distance on land, but those in the shallop could not hear it, although they listened attentively and observed the fire and smoke; they continued, therefore, their search for a more suitable landing. Thereupon the men on the ship cut the anchor, and hoisted sail, aiming to get as far out into the sea as possible. At that moment a miracle occurred; the wind suddenly became favorable, shifting three or four points, so that they were able to steer the vessel to the only place which was secure and sheltered, where the shallop’s crew had already found bottom and a place for anchorage. At the same time Captain Francisco Cadena—a Venetian, and an expert in nautical affairs—without knowing of the commander’s petition, said with great surprise: “This is a great miracle; for just when we hoisted sail the wind shifted four points, so that we who thought ourselves lost may now hope to be saved.” This unexpected shift in the wind was also observed by the chief pilot and other seamen.
The commander, Don Antonio de Ribera, beholding this change and good fortune, and recognizing God’s mercy toward them at the very hour of ten which he had appointed, twice repeated with extraordinary tenderness and devotion what he had that morning sought from our Lord—through the intercession, as they piously believed, of our blessed Father Ignatius. Soon afterward he related the same incident, in his stern-cabin, to some Augustinian and Franciscan fathers, with many tears and great devotion; and those religious fathers, full of admiration, rendered thanks to the Lord that He had chosen thus to honor His servant Ignatius, by displaying in that hour of peril his great holiness and merits. On reaching shelter and casting anchor, the commander announced to all, publicly, what he had requested from our Lord through the mediation of our blessed Father Ignatius; at which those who had been about to cast themselves into the sea, to escape, if they could, by swimming, and had seen themselves at the point of death, realizing that they had been saved by such means, offered many thanks to the Lord and praises to His saint. Both religious and laymen asked that the image of our blessed Father Ignatius be brought, and thereupon they all, of every rank and age, began to adore it—falling on their knees, and kissing it with great devotion, while all the religious chanted the Te Deum laudamus. In memory of this event, all, with one voice, desired
Other devout practices which were augmented in Manila, and edifying events which occurred therein. Chapter LXV. [i.e., LXVI]
In these vessels which arrived in the year one thousand six hundred and one, there were also many religious of the sacred Orders of St. Francis and St. Augustine, and in the following year, of the Order of St. Dominic; they were men selected and well qualified for the succor of those souls. Immediately they were assigned posts, each in His own province, that they might devote themselves with fervor to the conversion of the Indians. I do not here describe their occupations, and the large harvest which they gathered and still are reaping; for that is not within my present scope, although there is much, and of great interest, to say about them. I will only say this, that the excellent example set by the religious orders in the Filipinas is a most efficacious means for the conversion of those souls; and likewise serves to stimulate and maintain the Christian spirit of former times among our Spaniards. Among these there are men and women who may serve
But to return to our ministries: with the reenforcement of that year, and the pious inclinations of the people of Manila (which had been aroused and cultivated in them by the hand of the Lord, through tribulations), we had excellent facilities for increasing the practice of pious exercises—not only maintaining those of former days, but adding others which were new—in return for which, some notable and edifying events occurred. First, the students founded the congregation of La Anunciata in imitation of other colleges of our Society, where it flourishes with so much distinction and piety. Although those who began it were but six, it grew apace, inasmuch as it was a work of God and of His most glorious mother. As the rays of this light spread through the city, it ravished the eyes and hearts of many laymen of various conditions, filling them with desire to enter this congregation; and in less than eight months its membership grew so large that it was necessary to form two congregations from the one, separating the laymen from the students, and assigning to each congregation its officials. At public feasts, however, they assemble together, and celebrate their services in the chapel. These pious and devout exercises, with the example and sweet odor [of piety] displayed in their conduct, and the benefits resulting from it to their own souls, would require a separate narrative.
The discipline, which formerly was practiced during Lent, was now extended to every Friday in the year; and on every day thus appointed, without missing one, many people of distinction, and those from all classes, repair [to the church] to scourge themselves. Every Sunday afternoon many people, whether or not members of the congregation, assemble in the church to hear a short sermon, in which are explained the divine mandates, accompanied by some pleasing example, an interesting story or edifying narrative. The father-visitor began these sermons with good results, which were soon realized in the changed lives of many persons—especially one, who, coming by chance to hear the sermons, was—although bent on leading a shameless life and giving loose rein to his appetites—brought to himself by one sermon and began to lead a new life. There was also begun, that same year, the devotion practiced by certain cities; namely, that of accepting saints by lot. This was done on All Saints’ day, with a great concourse of the citizens. There was a certain person who, falling into the sea, with many others who were drowned, in the expedition against the Englishman, and being already overcome by the waves, remembered St. Nicanor, who had fallen to him by lot; and calling out to that saint in a loud voice, from that moment, he affirmed, his courage and strength returned, and he felt a confidence that he would not be drowned. As a result, he swam nearly a legua, and reached the shore, to his own great surprise and with much devotion to that saint.
Several interesting cases occurred of fervor in these devotions of which I shall mention only two or three. A certain woman, to whom God our Lord had communicated lofty purposes and sentiments of chastity and purity, was for a long time beset with gifts and importunities from wicked men. Her refuge was to confess and devoutly to receive communion, arming herself with these holy sacraments. One day, after she had received communion in our house, one of these men lay in wait to seize her when alone; and, with a bare dagger at her breast, was about to slay her if she would not consent to his evil purpose. But she, fortified with the bread of the strong, and with the wine springing forth virgins, [16] told him that she was ready to die on the spot, rather than offend God. He abused her with words, and even handled her roughly, but left her, astonished and overcome by her chastity.
Another man lived for many years in great impiety, and, forgetful of his God, in mortal sins—especially a base passion so fixed and rooted in his heart that when one of our fathers talked with him, striving to convert him, he seemed mad and beside himself. In truth, he was beside himself, for he still remained with that evil companion with whom he had lived, nor did he seem to have feeling or thought for any other thing. It pleased our Lord that by serious conversations and arguments he was induced not to visit his wicked companion; and after a reluctant “yes” had been drawn from him, almost by force, he did afterward abandon her, so entirely that it seemed as if he had never known her. He made a general confession, and began a new life, to the wonder of those who knew him.
The corsairs from Gelanda [Zeeland] who had been brought as prisoners to the city of Manila were condemned to death. The governor of those islands deemed it advisable that they should be distributed among the religious orders, to see if they would be converted to our holy Catholic faith; our Lord was pleased that twelve of the thirteen should be converted. The exception was the admiral, who died a heretic, while obstinately uttering a thousand blasphemies against our holy faith; he was executed by the garrote, [17] and thrown into the sea. The other twelve reflected, and, in great anguish for their sins, were converted to our Lord. They professed our holy Catholic faith and rendered obedience to the holy Roman church. This was done with such sincerity that they entreated the religious orders of that city to give them the most blessed sacrament at the altar, which they devoutly received; as for the five who fell to the care of our Society, and whom we saw die, I may affirm that they left us notably edified. With the utmost grief for their sins, they made a general confession and received communion with many tears. Before receiving the latter sacrament, they made public declaration of their belief in the holy Roman Catholic faith, maintaining that they died within the church, and abominating the heresies of Calvin, Luther, Zwingli, and other heretics. Two days from that time, having asked pardon of all, they died with rosaries about their necks, and with the bulls of the holy crusade (by means of which they obtained absolution) sewed upon their breasts, each one holding his crucifix in his hands, devoutly adoring it. They embraced us all, and in great joy at seeing that, by such a death, they were expiating their sins, they suffered death, to the great edification of all. On the following morning they were buried with great solemnity by the Confraternity of La Santa Misericordia, which was founded by the most prominent people of the city. But enough for the present concerning the Spaniards; it will be desirable to make some mention of the Indians.
Other edifying matters, among the Indians of Manila. Chapter LXVI. [i.e., LXVII]
That part of our employment and occupation which lies among the Indians is no less important, since they retort to that city in numbers exceeding those of the Spaniards, and their love and affection for us is more recent. Usually they are a people inclined to make confession; and this would give, throughout the year, work for six fathers who know the language. The Indians seek communion most eagerly, and thereby are their souls much profited, and they are aided in cultivating the virtues, especially that of chastity. All that concerns devotion and the ceremonies of the church makes a marvelous impression upon them, and they set an example to Christians of long standing. They practice the discipline every Friday in the year; and many more would come to these exercises, if the gates of the city (which separate their villages from the Spaniards) were not closed at night.
The Confraternity which has been established among those natives arouses the rest to fervor; for its members are the leaven, with their good example leavening the mass of dough. At the Christmas feasts they give food to all the poor whom they can assemble, and in such abundance that there is even a surplus for the prisoners (Spaniards as well as Indians), and also for another very needy class of people, those who work in the powder-house. After this repast they wash and kiss the feet of all the poor, who fall upon their knees and offer up prayers for those who have performed for them this charitable act. In company with those of our Society, they betake themselves to the hospital of the natives, especially during Advent and Lent, to serve and entertain its inmates. They make the beds, sweep out the house and clean it thoroughly—which for them is a great deal, since the Indians are a fastidious people, who are wont to remain in their homes to die, in order not to see the hospital; but with their fervor and devotion the members of the Confraternity overcome this and other obstacles.
They are greatly addicted to prayer and fasting; some, indeed, have passed whole weeks subsisting on bread and water alone. They have made retreat in our house, to make their general confessions, and perform similar exercises, greatly to their own profit and to the edification of the people.
There was a Christian woman who, in former days, had been made a captive by infidels who had taken her to the islands of Mindanao and Burnei, where the doctrine of Mahoma is taught; and they carried her through many peoples of that infidel land, but never did she relapse from the Christian faith.
A certain Indian had, with others, made his confession for the purpose of receiving communion; but he remained silent in regard to some circumstances of his sins. He says that in a dream he beheld a very beautiful child who seemed to desire to give him the communion; the Indian excused himself from receiving it, as being so great a sinner. The child said to him: “It is true, thou dost not deserve communion, because in thy confession thou didst conceal this and that circumstance.” On awakening, the Indian betook himself to our house; and, communicating to one of Ours what had befallen him, he said that he wished to make his confession anew, which he did.
Another Indian, who was wont to take the discipline in our house, became through that excellent practice so accustomed to his prayers and scourgings that, while marching on an expedition with a company of soldiers, he left the camp at night in order to practice his discipline. One night, while the captain of infantry was going the rounds, he saw this man leave the camp, and followed him, believing him to be some soldier who was going out with some evil purpose. He saw the man go to a church cemetery, where, after offering his prayers, he began to scourge himself severely. When his penance was ended, the captain approached him, and recognizing him as an Indian, was even more edified than before. Asked whence he came, the Indian replied that he belonged to one of the suburbs of Manila, and that he made his confessions to the fathers of the Society. The captain, impressed by this new converts solicitude for his soul, gave him some money and sent him home, saying: “Take this and do not corrupt thyself among soldiers.”
The number of Christians in the mission of Taitai, and their exercises. Chapter LXVIII.
Of those who were Christians in the year 1600—who might number six or seven thousand—in San Juan del Monte and other villages of that mission, one thousand five hundred were newly baptized in that same year, among the many infidels who were continually coming down to us from the mountains and thinly settled districts. Our observation and experience among those people show, of late, greater devotion and more frequent attendance at the holy sacraments of confession and communion, and in processions, discipline, and works of charity; and every day may be observed constant progress and reformation in their lives.
The father-visitor founded a hospital in Antipolo, which has been most important to the welfare of their souls and bodies. On the day when it was opened, after a solemn mass and sermon (which was drawn from the story of the paralytic), the father-visitor rendered service to the poor, washing and kissing their hands while he knelt before them. In this he was assisted by the chiefs, whose wives performed, in a separate place, the same act of humility toward some sick women. A rule was made that the poor should be fed each day by four brethren of the Confraternity, who aid them with much charity and pleasure.
The father-visitor also began a seminary for boys, where they are reared in virtue and good habits, obeying the rules imposed upon them, according to their capacity, of Christian and civilized living. This school is of great importance to the whole mission, for from these children must come the good rulers of the people; and it is an easy and gentle means for all reformation. Some of the children (those who have some means) are fed with the rice which their parents give them, and others through alms. They are taught to pray, to assist at mass, to read, to write, and (most important of all) to be good Christians.
In San Juan del Monte it is customary to sing the Salve to our Lady throughout the year. During Fridays in Lent, after some spiritual instruction, they perform the discipline in the church. It once happened that some Indians, who were bathing, as is their custom, heard while in the river the bells calling to the Salve and the discipline; most of them at once made preparations to go thither. One alone played the obstinate, and, in ridicule of the others, said in his own language: A coi ovian nino “Bring back something for me,” which in their mode of speech is a sort of mockery.
The rest went to the Salve, and this man remained alone; a caiman, or crocodile, seized and killed him, before he could be assisted or confessed. What most surprised me was that, although this animal is very voracious and always devours a man after killing him, or at least carries away a hand or foot, this man it left untouched, although dead; and thus he was found by the Indians, to their great horror, and causing them to hold in great esteem the disciplines, and the Salves to our Lady.
The council held by the bishop in the city of Santissimo Nombre de Jesus; and other events which occurred there. Chapter LXIX.
The right reverend bishop of Sebu, having through a residence of two years acquainted himself with the affairs of his bishopric, determined to hold a council [sinodo], composed of the clergy and religious who were busied in the conversion of the tribes, in order to regulate many things, and to agree upon the method to be used by them in giving instruction. Their advice was especially desired in regard to the translation of the Christian doctrine, in order to select, from the various versions of it which were current in the Bissayan tongue, one which might serve as a Vulgate and be generally used in the province of Pintados. [18] Before assembling this council, that great prelate chose to visit some of his flocks, which he did, traveling in person throughout a good part of his bishopric. In this tour our fathers were honored by his being their guest in the island of Leyte—over which he journeyed on foot, although seventy years of age. He took up his lodging in our houses and residences, in as simple and familiar a manner as if he were one of ourselves; and confirmed our Christians with the most holy sacrament of confirmation, and strengthened them by his example, and by the kindnesses that he showed them, with much charity and good-will. He was highly pleased with them, and with the excellent evidences of Christianity which he beheld in them, especially with the chastity of the Bissayan women—concerning whom he said that they had been unjustly slandered; for, although he had spent so long a time in Nueva Espana, he had not seen there so much reserve and modesty. He told Ours that they might feel well content with their ministries, since that region was one of the most favored spots on earth, and, in his opinion, it was most pleasing and precious in the sight of God. He finally held his council, convening therein all the superiors of those residences; and after many very salutary regulations had been made for all classes of people in his bishopric, the council was concluded with great harmony, and to the consolation of all.
During Lent of that year the disciplines were commenced in our house, with a goodly number of persons and with the devotion of all the people. Sermons and instruction were also begun in the barracks, on account of the soldiers who had been stationed there for the protection of the city; these were highly profitable to them, as well as to the people of the city. The Indians have received more attention in our house this year than have any other class of people, because there was no priest in the city who could understand their language, save only three members of our Society, any one of whom would have been sufficient to care for them.
The following occurrence was considered by some as wonderful: A father went to visit a sick Indian, to assist him when dying; the sick man was unable to speak, and had not yet made his confession. The father urged him to utter the name of Jesus; he made a great effort, and tried to pronounce it as best he could, uttering the word, but in so broken a voice that it could hardly be understood. The father asked him to try to say it a second time, and as soon as he pronounced it he gained the power of speech; then he made a full confession, and on the following day was sound and well.
Part of the employment of our fathers in that city was with the Sangleys from the kingdom of China; this was exchanged (and for the better) for labors among the natives of that land; and we took charge of a little settlement called Mandavi, half a legua distant from our house; they are a simple people, docile and inoffensive by nature. Father Miguel Gomez recently sent us, in a letter, this account of a visit which he made there: “I made inquiries, to learn who had not yet been baptized, and seventy were brought to me, besides some others whom the Bissayans call Daotangatao, which signifies, ’People who are good for nothing;’ these people are wont to reply, when we preach to them the law of God: ’I am good for nothing at being a Christian or learning the prayers.’ I began to preach to all these people the truths of our holy faith, and the foolishness of their divatas, or idols. Our Lord was pleased that they should learn the doctrine in a very short time, although they were old men and obstinate, and ask for holy baptism with a devotion which caused my admiration. The day had scarcely dawned when old men and women, septuagenarians, were at the door, in order to become Christians. I baptized sixty of these persons—among them the most influential chief of that district, a man seventy years old, Andug by name—and six others, infant boys. All this has been a source of great consolation to me, and I hope in our Lord that He will vouchsafe much to those people.”
Many conversions are made in Bohol. Chapter LXX.
From the end of the year one thousand six hundred to the spring of the year one thousand six hundred and one, that fire which the Son of God, Jesus Christ our Lord, came to earth to light, so earnestly desiring to set the world aflame, seemed to burn with great heat in the island of Bohol—as may be seen by the letters of our fathers who at that time had gone thither. The most interesting letter, as giving the most detailed account, is, if I am not mistaken, one from Father Valerio de Ledesma, rector of Sebu, to the father-visitor; he writes thus:
“In this letter I shall give an account of what our Lord was pleased to accomplish in the island of Bohol after I departed from Sebu with Father Ximenez and Brother Dionisio, on the twenty-ninth of May in the year one thousand six hundred. When the council adjourned, I set forth to visit the island of Bohol, as your Reverence had instructed me. There I immediately undertook to unite and bring together the people, a very difficult task, but quite necessary for their instruction. I began with the people of Loboc, who were dispersed and disunited; and, after many peaceful methods and forcible arguments, God was pleased to bring together more than a thousand souls, gathered from the mountains and rivers—most of them people reared in war, robbery and murder; until then, it had been impossible to bring them down from the hilly regions and inaccessible mountains where they dwelt. But non est impossibile apud Deum omne verbum. Encouraged by our good fortune in Loboc, we sought to unite the Tinguianes (or mountaineers) of Dita and Marabago, a wild people who had never before seen a father. We brought them together by blandishments and mild threats, and by other methods suited to their capacity, and it pleased our Lord that we were able to persuade them to settle along the river which they call Viga. There they have erected a church, and Father Gabriel writes me that on Sundays it does not contain them all. He says that he began by baptizing more than one hundred and twenty children; and that the adults are not only tamed, but even ask for baptism with much fervor. At night they pray, and sing the doctrine; and in the day-time they chant praises to our Lord. Those who have dwelt in Bohol, and know the unruly nature of that people, will appreciate the change which our Lord has wrought in them. When we first begin to address them, your Reverence might behold them on the bank of the river, armed, and so fierce as to arouse one’s fear; yet, at the same time, desirous that I should address them. This I did, showing them so much affection that they and I became friends; and as hostages they gave me their children for baptism, preparing them to learn the doctrine and to receive holy baptism. Having brought together the people of Dita, when it seemed to me that they would have no difficulties in the small villages round about, it happened that, when least I expected, I saw as many as forty men coming, armed with lances and shields, whose design it was to break up the union by violence, especially if they should be ordered to assemble in any place not to their liking. Realizing from their determination the danger to which the others would be exposed, I dissimulated as best I could, so that the others might not perceive their uncivil conduct, and feigned that my desire was the same as theirs—but with such conditions that I know that they will not fulfil them; and it is obvious, from this very incident, that he who has the authority and force to intimidate them can subdue them. I think, with Father Francisco Xavier, of blessed memory, that a little gained in peace is worth more than much secured by war. Thus was ended that disturbance; I did what I could, but not what I desired. They can, it is true, be instructed where they now are; but the task will be a hard one.
“Thence I returned toward Sebu, passing through some villages where Father Miguel Gomez had given instruction; and I can assure your Reverence that while I tarried there I found more consolation, and gathered a greater harvest of souls, than I have ever before known. For theirs was so great a longing and hunger to hear of the things of God, and so ardent a desire to learn the doctrine that throughout the night could be heard in their houses, now here and now there, ceaseless songs and praises to God; and morning and night, in the field and in the church, nothing could be heard but praises of our Lord. A chief said to me: ’Would you believe, Father, that all night long I did not close my eyes, I was so anxious and eager to pray?’ Accordingly, it appeared in eight or nine days that all the people had learned the prayers and other things needful for baptism. Your Reverence will doubtless ask: ’Who inspired them with such warmth and fire, since they are a people so heedless by nature?’ I know not what answer to give your Reverence save, Digitus Dei est hic. What I can say is, that he whose heart is set on an end, also holds dear the means to that end. They were inspired by God to desire holy baptism, and for that reason they so heartily availed themselves of the means which we offered them to gain it, and heeded no difficulty in their way. Upon the feast-day of Saint Anne, when the church was called together, our Lord was pleased to make for us a goodly beginning in the conversion of an aged chief regarded by all as their father. While in the church, he fell upon his knees and said: ’Father, baptize me, for God is calling me.’ I said to him in a loud voice, while all the rest preserved silence: ‘Dost thou say this heartily?’ ’Yes, Father, with all my heart do I say it.’ ’Does love for God and for thy salvation move thee?’ ‘Yes, Father; that and nothing else.’ ’Hast thou determined to abandon all the maganitos and to exchange them for the true God?’ ‘Yes, Father.’ ’Art thou resolved to serve the true God and to be a good Christian, or dost thou ask this with thy mouth only?’ ‘There is nothing else in my heart.’ ‘That is well, then,’ said I; ‘I admit thee as a catechumen.’ With this example those who were already prepared were so convinced, and others so deeply moved, that more than a hundred came, one after another, and knelt in the same way and asked for baptism. I, on my part, began to ask them questions, to confirm even more their faith; for this virtue, as well as other habits, grows and is increased by acts. Brother Dionisius and I returned home, astonished at such fervor and devotion among Bissayans. At one time I baptized more than eighty-nine adults; a few days later, ninety-four, children and adults together; and, at still another baptism, the other people in that village. A few whom I did not baptize fell upon their knees and asked for the sacrament; but I deferred it until the next time when I should, God willing, return to them.
“While we were passing, on the way from that village, over some mountains, the Lord offered us, as a spiritual gain, twenty-nine children, who were like so many little angels [19] (which is a safe money); these we baptized, together with three adults whom I took on this journey with me that they might hear some masses, and be instructed, by word and example, in the things of Christianity. Although those people were mountaineers, they entertained us with the best that they had; and he was not held in honor by them who did not bring a banana, some papaya [20] fruit, rice, or a fowl. Here I have learned by experience how important it is that we should not rear these Indians in such [spiritual] aridity that they know not how to perform any act of charity. For admitting that they are poor, yet even in their poverty there is room for merciful and charitable deeds with the little possessions which are theirs; and by performing these they are made humane, and they find pleasure therein. On the other hand, they can be recompensed by us with other gifts, by which they are greatly pleased, and their hearts are more easily won for God.
“From that place we set out for another little village which is called Tobigu, where, in anticipation of our arrival, they had quickly erected a very convenient church. We cast our nets—or, to speak correctly, those of Jesus Christ—and the Lord pressed into them all the fish there were. Indeed, even if there were no other return than this, I would consider myself well repaid for having come from Espana; for all—the headmen and chiefs, the children, old men, and women—prostrated themselves at the feet of Jesus Christ, making public confession and asking for the waters of baptism. The first time, we baptized a hundred souls; the second time, the rest of the people in the village, so that we did not know of any perverse one remaining—although, at the beginning, there were a few who resisted. When I arrived at the village, I heard someone say in a loud voice: ‘I do not have to become a Christian;’ but he was afterward converted, being unable to resist the Holy Spirit. Another savage, fierce and intractable in disposition, after having heard the sermon on salvation and hell, said that he would go to hell; and he maintained this so obstinately that he seemed to be possessed by the devil. He was arousing the same spirit in others, as he was an influential man, respected by those of the village. I told him of the terrible punishments of hell, and in return he asked what he was to do if his ancestors and parents were there, and he wished to be with them. I told him that he ought first to try the fire, to see if he could endure it, and I ordered some red-hot coals to be brought, that he might make this test; but his hands were as hard as his heart, and the fire had little effect on them. After a few days had passed, however, he turned over a new leaf, so completely that he went through the plains and grain-fields, calling together his people so that they might become Christians and be baptized with him. He is now one of our good Christians, and the most earnest one whom I have known among the Bissayans.
“The devil, envious of such success, sought to disturb our new Christian community with rumors of war, which compelled us to return to the village of Tobigo. There, while the people were wrought up to the most ardent fervor of prayers and conversions, forty-eight armed men descended upon the village, to plunder it and to burn the church. That night our people posted a sentinel, and kindled large fires, and so the enemy did not dare to enter openly; but they remained in the neighborhood to rob anyone who might enter or leave the village. On the morning of the next day, armed with better weapons than theirs—namely, with confidence in the Lord, whose work we are doing—I set out to go where they were, taking with me Brother Dionisio (who has been, in all these experiences, my very faithful companion); and there I said to them: ’Fear not, my children, for I am your father, not the alcalde-mayor; I come to do you good, not harm. What do you fear from a man unarmed and alone, who puts himself in your power? You behold me here. If you desire me for a slave, I will live with you in your village of Tibor, and will serve you as a slave if you will in turn let me teach you how you may obtain salvation. I have compassion on you when I see you acting thus, for if the Spaniards seize you they will do you much harm. Let us be friends, and in token of our friendship, take this garment:’ and I handed to the chiefs an elegant striped mantilla, asking them to give me also some pledge. They presented to me a necklace, and then we embraced each other and drank from the same cup. In short, we became so good friends that they promised me that whenever I might summon them to Loboc, they would come, provided that they would bring but few people. They gave me a little fruit and some eggs, and I gave them a basket of rice. After expressions of friendship had been exchanged, I asked them to make peace also with my friends of Tobigon; this they did, and departed abashed without having done any harm. May God bring them to a place where they can receive instruction; for some of them, when questioned, replied that I was the first Spaniard whom they had ever seen in their lives. This took place near Sebu; what must be the condition of affairs elsewhere?”
Another letter from Father Valerio to the father-visitor, dated October 4, gives the following account: “Father Gabriel writes me that he has baptized in Loboc and Dita more than four hundred souls, most of them children under the age of reason. In these three months I find, upon examination, that more than a thousand souls have been baptized, and that the ardor of numberless others is aroused. The fathers write me that the hour has come in which God is present in this island. May your Reverence send us laborers, or at least one father, until those from Espana arrive. Fortunate is he who may come hither, for he will delight in the fervor of this primitive church.”
Father Gabriel Sanchez writes thus, in a letter of October 5: “Our Lord has favored the plans and labors of the father rector and other fathers; for in uniting the villages, their people have been so thoroughly converted to the Lord that I know not what to say, except that the Lord, who created and redeemed them, has been pleased to call them with so special a vocation. Of the people in those reductions there have been newly baptized in the last four months more than two thousand souls, and it seems to me that, if we had fathers, the whole island would be converted in one month. I am filled with devotion when I see people who are practically savages come from the mountains, and on their knees ask for baptism, and children as well, like angels, who have already learned the prayers, although I know not who are their teachers. Today, for instance, one of them came down, a child about ten years old, whom I had never before seen; and yet he knew the catechism and the questions, and was most eager to be baptized. Catolonas, or priestesses, also come to us, and have given so many proofs of their holy desire that we have not been able to deny them baptism. Truly, my father, I am living in great consolation and joy; for here in these regions there is nothing more to be desired than that we may faithfully serve our Lord, and that all the people may be brought into the presence of His Divine Majesty. On Sunday we had in the church of Loboc six or seven hundred souls, which is the usual attendance. If your Reverence could see in the early mornings nearly a hundred children from the mountains, boys and girls but recently baptized, march with praises to God in a procession along the bank of this river, singing the doctrine with angelic voices that seem to come from heaven, I verily believe that your Reverence would be moved to devout tears, at seeing how God has brought them down from these mountains and dragons’ caves that they may praise and glorify Him. During the last few days there were baptized in Dita five hundred more souls, so that in this mission of Bohol there are now more than three thousand Christians. At the beginning, we had eight hundred, and now, with the blessing of God and the mercy that He has shown them, two thousand three hundred have been baptised. Since God decrees it, may St Peter bless it. Amen.”
In another letter he writes: “For days I have been toiling alone; and when I depart from a village, a considerable time passes before I return to it. But it is evident that the spiritual benefit of those poor people acquits me for this delay, in order that your Reverence may take pity on them. For this reason, my father, let fathers be brought from Espana; and will your Reverence send hither even twenty, for there will be a harvest for all of them. In Loboc and Dita in the last few days nearly four hundred little ones have been baptized; this has given me much consolation in the Lord, for I find great satisfaction in these little creatures. The adults are learning the doctrine with such fervor that even until midnight the sound of their voices is incessant. We have received information that enemies are coming to attack this island, and the people are therefore greatly disturbed. Would to God that we might be made captives for His love, and might die for pure love of Him!” All this is from Father Gabriel Sanchez.
The enemies whom the father here mentions are Indians from the island of Mindanao which lies near the islands of Terrenate and Maluco, where the doctrine of Mahoma is professed. In the year one thousand six hundred that people collected an armed fleet of sixty small vessels, which descended upon these islands subject to the government of Manila, and wrought much damage. They laid waste the island of Bantayan and the river of Panai, and burned the churches. Then they coasted along other islands, robbing and murdering, and finally carried away as captives one thousand two hundred souls. But it pleased our Lord that when they came to this island of Bohol, where our fathers reside, they should inflict no considerable losses, nor did they burn our church and house—which they could have done with impunity, for all the people fled to the mountains. Yet they passed on without stopping, as Father Gabriel relates in part of his letter of November 16, which runs as follows:
“In order that your Reverence may aid us in rendering thanks to our Lord for a great act of mercy which He has shown us, your Reverence, as father-visitor, should know that on the twenty-sixth of October in this year, 1600, the enemy attacked Baclayun just after our fathers had gone thence to Sebu, summoned thither by holy obedience; for the father rector had sent in haste for the three of us who were in the island, and lo! the enemy were there. As evidence of the value of holy obedience, and to show how it exempts from dangers, as well as another token of mercy—the enemy committed scarcely any ravages in Bohol, considering what was in their power to do. Their approach was made known three or four hours in advance, and all, as I have been informed, fled to the mountains—except three old women and an old man, whom they killed; and three women and a man, whom they carried away captive. One of the old women whom they killed had been a notorious witch; but God our Lord, who loved her soul, inspired her with so fervent a desire to become a Christian and receive baptism that for three months she did not cease asking me for it. Finally, on account of her importunity, I baptized her, after she had several times given evidence of her sincerity by expressing in public her abhorrence of her idolatrous belief. But she was fortunate indeed, for soon after she had been baptized they killed her, which is certainly a singular blessing from our Lord. The other old woman who was about seventy years of age had also been baptized a little while before. They did no damage in our church, although I am told that they disinterred some bodies—why, I know not. Here is another instance of God’s mercy: although they passed very near the river of Lobo, Dita, and other little villages belonging to our newly converted Christians, they neither visited nor attacked them; this seems miraculous, considering that they had, as your Reverence well knows, committed so deplorable ravages in other places.”
Another of our fathers held a mission in that island, during the vacation in the Latin studies in the College of Sebu; and, among other things, he writes thus about his short stay there: “So great is the heavenly influence which God sends upon this village of Tobigon, and the abundance of gifts which He bestows upon it, that I have not dared to go hence, and cut the thread of a progress so auspicious, thinking it best to remain and behold the marvels of God. The church is full night and day, and there is no leisure to leave the building, and hardly to eat when I must; and it is necessary to have my food brought to me from a distance. All are eager to become Christians and be baptized. During the two weeks that I have spent here, among those to whom we have been able to give instruction, one hundred and fifty adults have been baptized, and today we are to baptize about forty catechumens; the rest will be left until our return. Their affection for us is great; they bring their children and sick that we may bless them, and in the street they fall upon their knees to receive the benediction. They make frequent use of holy water for their houses, at their meals, in their grain-fields, and for their sick; indeed, to drink a swallow of it they consider an efficacious remedy. In short, all that I see in them is piety and devotion—which is all the more precious since they are Christians so recently converted. An old man asked on his knees for baptism, and, as it was necessary to defer the sacrament, he said with his hands crossed upon his breast: ’Father, teach me how to invoke God, since I do not know how to pray and thou wilt not baptize me; for I truly reverence Him in my soul, and desire to serve Him:’ Another old man—a chief, whom all respect—who hitherto had been obdurate, has just asked me for baptism; he is very hoary, and so old that it seems as if he could not, from very age, utter a word. I go to his house to instruct him, for he is too feeble to come to the church. I shall soon baptize him, and another old man of his age; and it seems to me a certain proof of their predestination that God should have kept them so long, and now have inspired in them so ardent a desire to be saved. The Lord be blessed, amen! for His marvels, who from the stones can raise sons of God and heirs of heaven, at the time and hour that pleases Him, and by instruments most inadequate, so that all may know that it is the work of His power. Up to this time we have in this island three thousand three hundred Christians, and I am confident in the Divine goodness that by next year there will not be one man who is not baptized.”
The mission held in Tanai. Chapter LXXI.
Tanai is a beautiful and thickly-settled river in the great island called Negros, on the side which forms a strait with the island of Sebu. This part of the island is under the parochial care of Don Diego Ferreira, the bishop’s vicar there, and first archdeacon of the cathedral of Sebu. This priest, in his great affection for our humble Society, and influenced by seeing the results of our fathers’ labors in those islands—aided by the demand of the natives of Tanai themselves, who had at various times asked for us—so urgently requested our presence there that at last the authorities were obliged to consent. Overjoyed that they had assigned this field to Father Gabriel Sanchez, whom he held in great esteem, the said Don Diego went in person to Bohol with a ship, expressly to convey Father Sanchez, and carried him to their Tanai. What this faithful minister of Jesus Christ accomplished there the Indians themselves made known, and the archdeacon lauded it in various letters, being most grateful to God and to the Society for this service that we had rendered him. We gave him therein no little aid in carrying his burden of the many souls which are under his care, alone as he is, without any other assistance or instruction than ours. But Father Gabriel Sanchez, with his accustomed plainness, has written a more detailed account of some particular cases, while making a report of his labors to the superiors, as is the custom among us. In a letter to the father-visitor, dated in November of the year one thousand six hundred, he writes thus:
“The archdeacon of Sebu, who holds the benefice of Tanai—a venerable and meritorious man, as your Reverence well knows—went in person to the island of Bohol, twelve leguas away, to beseech Father Alonso de Umanes, our superior, to send, for God’s love, a father to teach his people the law of God, since he himself did not know their language. I was chosen, and it pleased our Lord to give us a good foothold in the island; on the very first day we found all the people gathered on the beach, awaiting us with music and other tokens of joy. We went to the church, and there I began to address them and discuss our holy faith. At the first or second sermon, your Reverence might have seen almost all the people suddenly changed. Indeed, as they had not before had any minister who could address them in their own language, they had not, as I learned, been able to form any conception of the things of God. When the light penetrated their souls, they were astonished; and, full of joy, they began to ask one another, ‘What is this?’ They gazed on me (poor wretch that I am), as on one descended from heaven. As the greater number of those who assembled there were Christians, but had not made their confession nor did they even know si Spiritus Sanctus est, I discussed with them the remedy of confession, explaining its purpose, and arousing their affection for it. Within one month about four hundred persons made their confessions, with the
“During our stay several incidents occurred which I shall relate. An Indian woman, wife of the governor of the village, and of high rank, lay sick. One night her malady grew so violent that it left her without power of speech. Believing her to be dead, they hastened to summon us late in the night. When we arrived she was speechless and unconscious, and they were bewailing her as one dead. It grieved me that the woman should die in that state; for she had been a Christian for some years, and yet had not attended confession (although she led a blameless life) because there was no priest who knew her language. I was anxious that she should, if only by a sign, ask for confession, but she could not do even this. We repeated the gospel to her, sprinkling her with holy water; and God, the Father of mercy, gave such efficacy to these means that we had not finished reciting the holy gospel when the woman regained consciousness and asked for confession, saying: ‘Jesus, have mercy on me.’ Many people were present on this occasion, and we gave thanks to our Lord. Within ten minutes the sick woman was as well as before her illness; accordingly, I would not confess her in her own house, but left her, directing her people to bring her to the church the next day. This was done, and on the following day she confessed, to her great consolation. Another woman, also of rank, was attacked by an illness so violent that she could not be held, and even dashed herself against the walls. Finally, she was dying, and they hastily summoned us; we read to her the gospel, as usual, and gave her holy water. Then with much difficulty, on account of the many persons who were in the house, I began to confess her before she should die. But it was God’s pleasure that, just as she began to confess, her malady and the pains of death should be mitigated—so fully that before her confession was concluded she was as well as before. The next day she went to the church, and there, before many persons, she made known the mercy which our Lord had shown to her the night before. Another woman was reduced by sickness to the point of death, so that she was speechless; her people hurriedly summoned us, saying that she was already dead, and we found her unconscious, and already lamented as dead. We recited the holy gospel, and gave her holy water; and we had not yet finished the reading when the woman regained her senses and said ‘Jesus.’ She then made her confession, and even before we departed she had recovered health, and was offering thanks to our Lord.
“They also called us in to see two children who were dying. We went to them in haste, putting aside the confessions which we had on hand; and found both of them speechless and unconscious—one of them with no sign of respiration—and already bewailed as dead. We recited the holy gospel to them, and gave them holy water; and soon we left them so well that one of them, who was four or five years old, came down that same day to play with the other children, and the other one soon became well. We went to hear the confession of a man who lived a legua and a half away from the village; he was so sick that they could not bring him to the church, for his body was in such a state of corruption that no one would touch him. We went to hear his confession and found him in the condition which we have described; he could not even move from one side to another. We sought to induce him to confess, and repeated to him the holy gospel. This was on Friday or Saturday; on the following Sunday, when I asked for him, they told me that he was sound and well, and had gone to another island in quest of food. We were informed that another, a pagan woman, was at the point of death; at her request, we went to baptize her. I gave her this sacrament in some haste, lest she should die on my hands; but after baptism she regained her health. All these things aroused in their hearts a deep affection for our Lord, and they recognized that what had been preached to them was the truth, and that their idols are but demons.
“I also desire to relate to your Reverence how one night, about ten o’clock, while I was commending myself to our Lord, round about the church I heard many persons weeping most piteously, yet in gentle tones, as if grieving for something which had been lost. Fearing lest it might be some case of death, I sent out two boys to inquire what it was. Some women of rank, the daughters of the master of the house, replied that they and the other women were weeping because on that night, having finished chanting the Christian doctrine, while in a passage-way or corridor of the house and gazing toward the sky, they saw as it were one fastened on a cross with a crown on his disfigured but beautiful head. His body and breast were brighter than the sun, white, and lovelier than words can depict. This [vision of the] Lord gradually receded from them, rising toward heaven, until it reached the moon, when it disappeared from their sight. This lovely vision aroused in them deep love, and, when it departed from them, sadness and sorrow. I sent to bid them calm their grief. On the following day, in the church, those same young women, with their servants and those of their household, arose before all the people; and when I asked them what that meant, they recounted what had occurred to them the night before. Yet they are simple and artless people, who were quite bashful and timid when I questioned them. The next day we learned that this vision, or cross, had been seen at the same time in another
“The time for my departure and my return from Tanai arrived, in accordance with the orders of holy obedience. Such was the sorrow, and so many were the tears of those poor people that I was constrained thereby to weep for compassion. They cast themselves at my feet, and upon their knees besought me not to depart, saying: ’If we again fall into sin, to whom shall we have recourse?’ I consoled them as best I could; and they accompanied me as far as the river, where I embarked. Then they plunged into the water, and surrounded the boat—men, women, and children—dripping with water, and shedding tears. They brought me for the journey their offerings of rice, chickens and other presents, which I did not accept, as it seemed to me more becoming not to take them. I left them with much regret at seeing so many souls exposed to danger and without a shepherd or minister who knew their language. May God our Lord provide aid for them, according to His mercy.”
Seeing the excellent disposition of those people, and the harvest which our Lord was gaining from the missions, the same Father Gabriel Sanchez held another one among those people which he briefly mentions in one of his letters. He says: “I found the people steadfast in their good intentions, and in the doctrine which I had taught them. When I asked them, on certain occasions, if they had committed such and such a sin, they would answer: ’Jesus. Father, would I be false to God? When we were taught last year that we must not sin against the Divine Majesty, would we dare to do so?’ And their works confirmed their deeds, for their lives were like those of the primitive church. There were women who, although they were offered chains of gold and presents of great value, could not be influenced thereby to consent to sinful acts. Others suffered insults, and harsh treatment until their blood was shed from the blows and wounds they received, because they would not consent to offend our Lord. Many instances of this could be related.”
The fruits of other missions in the island of Ibabao. Chapter LXXII.
As the inhabitants of the island of Ibabao are scattered along the coast and shores of the sea, it has been necessary to despatch thither, on missions, three fathers and three brethren, during most of the year, who instruct the people with the excellent results that are wont to accrue from such missions. In these the harvest has been very large, the divine grace corresponding to the earnest desires of those fathers, and with their labors and perils. Nearly all the time they are journeying by sea, sailing along the coast of this and other adjacent islands, and crossing from one to another, never without danger. They have become fishermen of souls, casting their nets for the heavenly catch—from these journeys returning to Tinagon, where, as we have said, is the house of their residence. This residence cares for fourteen villages, large and small. During the year, there have been baptized therein three thousand six hundred and eighty persons, most of them adults. Father Alonso de Umanes, superior of the residence, Father Manuel Martinez, and Father Juan de San Lucar formed six principal missions, each father with his companion being assigned to certain villages. Father Alonso de Umanes writes that in the first mission two hundred and sixty-nine persons were converted to Christianity, eighty of whom were children, and the rest adults.
In this mission two small and isolated islands were visited, concerning which Father Juan de San Lucar writes to the father-visitor, as follows: “Knowing the satisfaction which your Reverence receives when we render to you an account of our missions, I will now tell you of the last one which I made in the two little islets of Maripipi and Limancauayan, which for more than two years had not been visited by any priest. The people were most eager to have some father to instruct them; and when they knew that Brother Francisco Martin and I were going to them, they made a great feast, and adorned with branches of trees the streets of the village, and the shore as far as the church. The boys and girls came forth, singing the doctrine and bearing a cross, which was to me a most gratifying reception. Afterward, in the church, I thanked them with tears for the affection which they showed us. From the time of our arrival until we departed from those islands, they were continually bringing us gifts from the products of the land, such as wax, rice, and bananas, and other articles of more value. When I undertook to make a list of those who sought baptism, they asked me not to do so, since all those who were not converted (who were very few) desired to become Christians; so I did as they wished. The old men, who elsewhere are usually obdurate and stubborn, and answer that they are now too old to learn the doctrine and begin a new manner of life, here used this very same argument to induce me to baptize them, saying: ’Father, consider that we are already old, and soon shall end our lives; do not let us die without baptism, since we are so anxious to be Christians.’ With this good disposition on their part, I began to preach to them, and our Lord was pleased that they should all become Christians. They not orly learned the doctrine, but discussed together the sermons and instructions in the church and in their houses; indeed, so concerned were they about this matter that they seemed to pay no attention to anything else.
“We were greatly aided in facilitating their instruction by the method of [learning by] decuries which your Reverence imparted to us. Dividing them by tens, as if in classes, some learned the Pater-noster, others the Ave Maria; and thus they came to acquire with much facility and ease all the prayers of the primer. I baptized one hundred and forty persons, some of whom were old men of rank. One of them was very anxious that his mother should become a Christian, and on the day when our Lord accorded him this mercy he was greatly rejoiced; he made a great feast, inviting the people to eat at his house, and furnished to them a bountiful repast. We celebrated the octave of Corpus Christi with a solemn procession, in which we bore the most blessed sacrament through the streets, which were decorated and adorned for the occasion with as much splendor as was possible. They laid all their riches and gold chains on the platform; and although it was all insignificant enough, greater was the good will and love with which they offered it.
“With the report that those two islands had been converted to the faith, the island of Cauayan and others of Samar were led to ask for fathers to instruct them. I repaired to Cauayan, and in fifteen days I baptized, after some instructions and sermons, one hundred and seventy adults, with four or five little children. I inquired if any one yet remained to be made a Christian; they replied that only one was left, an old woman, outside the village, but that I need not concern myself about her, for, on account of her great age (she must have been more than a hundred and thirty years old), she had not sufficient understanding or judgment to penetrate into the things of God. I had her conveyed to the village with great care, and they brought me a clod of clay, which had only a little perception, and hardly any understanding; sight had forsaken her, and her hearing was very dull. She had no more power of motion than a stone, for wherever they placed her, there she remained without stirring. She had great-great-grandsons living, and I believe that the descendants extended even further. I began to catechize her, or rather to test her, to see if she had the use of reason; but for the time I could not convince myself whether she had it or not. I had her conveyed to the house of a worthy Christian, an Indian woman of much judgment, by whom the old woman could make herself understood; and I asked her to talk with the old woman very carefully about the things of God, and to draw from her all that she could. Relying upon what this good woman told me (she acted as my interpreter in the church, and as catechist in her own house), I was finally persuaded that the old woman had the use of reason; but when I began to instruct her in the things that were absolutely necessary, the Christian woman told me that, as for the other truths, it was morally impossible, on acount of the old woman’s limited capacity, to give her further
“It seems to me that the road to the conversion of those natives is now smooth and open, with the conversion of the chiefs and of the majority of the people; for the excuse which they formerly gave, saying, ‘I will become a Christian as soon as the rest do,’ has now become their incentive toward conversion, and they now say: ’We desire to become Christians because all the rest are Christians.’ While I was passing through Canauan, one of the chiefs was enraged because a slave woman of his had become a Christian, and rebuked her angrily for it; but recently he brought her to me with all his slaves, and he, with his wife and all his family, have become Christians. Another chief prevented his wife from hearing the divine word and becoming a Christian, which she desired most heartily to be. Being unable to go to the church, as she was kept at home, she sent a message to the father informing him that her husband was using this violence toward her. Orders were given to arrest him, and, this done, the woman was baptized. But she obtained from God, as I believe, the conversion of her husband; for within a few days he returned to the church, subdued, and was baptized. This occurred during the first mission.
“Another mission was held at Catubig; this village is farthest from the residence, for it is at the extremity of the island of Ibabao, which is very large. The Indians are very well disposed, and among them are some Christians, who lack instruction; and all are desirous of having a father to teach them. There are more than four thousand souls who only await the coming of ministers of the holy gospel to distribute
“In the third mission, there were baptized in three months eight hundred and thirty-seven persons; seven hundred and five of these were adults, and ninety-two children. At first, the men encountered great difficulty in putting away their many wives; but finally the divine Majesty made the outcome propitious, softening the hearts of those pagans, and they brought their undertaking to a glorious end.
“In the fourth sortie or foray, six hundred and thirteen were baptized; in the next, two hundred and seventy; and in the last, two hundred and fifty-four. With these and other baptisms in this residence alone, three thousand six hundred and eighty persons were therefore made Christians, as I stated above; and many more might be converted if the earnestness with which they ask for baptism were appreciated. But our fathers proceed by inspiring them first to desire baptism, and to give proofs of their desires, and constraining them to learn the doctrine, to attend the church, and to abandon all their heathen rites, their paganism, and their polygamy; thus they become more thoroughly acquainted with and rooted in the faith.”
Instances occurring in the mission of Dulac. Chapter LXXVIII.
The year one thousand six hundred and one also gave evidence of great increase and perfecting in the Christian community of Dulac, effected through the ordinary labors and occupations of four fathers and three brethren. These laborers, making their retreat at the appointed times, to practice the spiritual exercises (as is the custom in all those residences), repair thereafter with greater courage to their ministry to souls; and the results of their work thus correspond to their fervor. But, of all the means that they have employed, we must attribute their good fortune in winning souls to their exposing the most blessed sacrament in our churches, thus stimulating the devotion and respect with which it should be regarded; celebrating with solemn processions the feast of Corpus [Christi]; and inviting the faithful to the table and feast of heaven. As a result of these measures, the people were so fond of holy communion, and so greatly enjoyed receiving it, that on some feast-days the crowd was as great as in cities of Europe; and with so thorough preparation, by fasting, discipline, prayer, fervor, and confession, that it seemed to be a primitive church. Thus their esteem for our holy faith is so increased that few are those who do not ask for or desire baptism. Indeed, there are so many who seek it that during the two weeks of advent and Easter in 1601 more than seven hundred persons were baptized; and from the Easter of the previous year, 1600, there were counted in this mission-field more than two thousand and twenty persons baptized—and all this with great fervor, eagerness, and esteem for the new law which they profess with holy baptism.
The residence of Dulac has in its care, among many others, the two large villages called Dagami and San Salvador (which is Paloc), both populous; their people are well instructed and submissive, and our fathers have labored among them with great success. Father Melchior Hurtado writes that in San Salvador, during the celebration of the Christmas feast, almost eight hundred infidels were baptized, and that the confessions and communions were such as might be expected in Espana—so many, that the fathers could not attend to them all. This is occasion for much glory to our Lord, especially in a land so new, which the Society had entered but six years before to instruct its people, and had found them so obdurate, as I have already stated. From the letters of this father, and from others of Father Juan de Torres and Father Francisco Vicente, some special incidents have been drawn, which I shall here relate.
A father, passing through a little village belonging to that residence and inquiring who were Christians, was told of an old man who lived out in the country, alone in his little hut, and remained there unable to walk. The father gave orders that this man be brought to his presence, and asked him concerning his life, not expecting him to recall much of the doctrine; but he gave so good an account of himself as to leave the father astounded. Among other things the old man said: “Although I remain in this life with my body, my desires are in heaven; and so much so that at night I dream only of the things of the other life. There I see all the dwellers of heaven covered with splendor, and especially one, who excels all the others in brightness. O, father, would that I might be there, freed from this decaying and burdensome body!” The father showed him a print of the judgment, in which heaven was depicted with splendor and beauty, and then asked him if it looked like what he had seen. He answered, Aba, which is one of their words of surprise, and, as it were, of disdain. “That and nothing more, Father? Much more, much more!” Then the father wondered as he beheld the riches which God our Lord had deposited in that clod of earth; and he felt sure that, as the old man said, his only occupation thereafter would be to repeat “Jesus” and “Mary”—which would never leave his memory or his lips, until he should end this life and begin that which is eternal. Two of Ours, passing a wretched hut, found a man, who must have been more than eighty years old, stretched upon some reeds, unconscious and dying. So thin was his body that it was hardly more than skin adhering to bones; and so wasted that he seemed the living picture of death. In their pity for him they prayed our Lord to have compassion on that poor soul. In a short time he recovered consciousness, and gladly asked for the waters of holy baptism, which he greatly desired; this was plainly evident in the ardor with which he declared his belief in our holy faith. After being baptized, his senses were entranced, and he very sweetly invoked the most blessed name of Jesus, and that of Mary; and then he died.
One of our fathers desired to visit another sick man (who had, when in danger of death, been baptized by the schoolmaster of the village), but, with his many confessions and other duties, he had forgotten to do so. Afterward, while resting, he had heard loud wailing and outcries, such as they are wont to utter for their dead; and they came to tell him that the man had died. The father could not refrain from going to see him (although he left all the people in the church), deeply grieved that he had not seen the sick man before. But with great confidence (although everyone said that he was already dead), he approached the unconscious sick man, and said: “Clement” (such was his name), “dost thou hear us, my son?” He opened his eyes and said: “Yes, Father.” Then the father bade him invoke the most blessed name of Jesus, and the most sweet name of Mary, and aided him with some nourishment; the sick man regained consciousness, and some strength, and at the end of a few days made his confession, and died in the Lord.
Ours had been asked to visit a sick man, and, when the visit to him was ended, the father, while descending from the house, was seized with the desire to ascertain if there were any other sick person in the vicinity. In the next house he found an old woman, an infidel, ninety years old, although not very sick; he approached her, gave her instruction, and baptized her. On the following day, when he was setting out from the village at the same hour, his heart would not allow him to depart without first visiting his sick people. He gained the little hut, and found therein a dead person, shrouded. He inquired who it was and they told him that it was Ana (the name of the woman whom he had baptized the day before). He continued his way, praising the divine Providence and judgments of God, who had thus predestined the lot of that soul. We were informed that a sick man lay at the point of death, far out from the village. The road thither was hard to descry in the darkness of the night, and abounded with serpents, which were continually encountered, stretched out in the road. In addition to this, a very broad river must be passed, with rapid current and full of crocodiles—which, when they become ravenous, rush upon anything. Yet all these obstacles were of less importance than one soul redeemed by the blood of Jesus Christ; so the father went to visit his sick man, and, with a certain medicine, in the name of Jesus Christ our Lord, cured and comforted him. But the marvel was that on the way he found another sick person, a woman, apparently in less danger; he baptized her, and she died immediately, while the sick man, for whom the father had undertaken all that hardship, was healed.
An Indian, finding himself in the clutches and jaws of a crocodile, covered with wounds, and almost dead, began to invoke the most holy name of Jesus, which a little before he had heard in the sermon of a father; and our Lord was pleased that the savage beast should release him.
This befell a father and a brother while journeying along a sandy tract, greatly fatigued by the heat of the noonday sun, without any restorative or food, and parched with thirst—in short, deprived of everything that might serve them as a relief or comfort; yet enduring their suffering and with devout meditation offering to God that hardship, even desiring that it might be increased if his Majesty might thus be served. Unexpectedly and suddenly they descried a man seated in the midst of the sand, with a collation of fresh cocoanuts and other fruits; and so gracious and serene was his appearance that he inspired admiration and pleasure. When the fathers and those who accompanied them accepted from him those delicacies, refreshing their heated bodies and appeasing their hunger, this man displayed unusual satisfaction and joy, inviting them to partake of more, since what he possessed was theirs, and he was a servant of the Spaniards. With this they continued their journey (which otherwise would have been very wearisome), giving thanks to Him who had thus succored them in their dire necessity. Although at the time the father took little notice of this incident, afterward recalling the circumstances, as well as the gracious manner of the man, he became convinced that he must have been some angel. Nor was he far out of the way, considering the occasion on which he succored them, when they could not go any farther on account of the oppressive heat of the season, and the lack of food; the spot where they had encountered him, a place where it had never occurred that they found an Indian so solitary and, moreover, unknown; and then his gracious manner and serene countenance, and his generosity and liberality in sharing with them what he had, saying that it all belonged to the fathers, and that he was a servant of the Spaniards (at a time when there was not one Spaniard in the island): all this induces the belief that the incident was something more than ordinary, or, at least, a token of our Lord’s especial providence. There can be no doubt that the incident was most pleasing to Him, on account of the unusual and extraordinary harvest which He permitted to be gathered in the village from which the father had that day set out. I shall not relate this in detail, in order not to repeat the same events, and to pass on to what yet remains to be narrated, which is much.
The many conversions to the Christian faith in Carigara and its district. Chapter LXXIV.
We deem it a special providence of our Lord that while the native language of the Indians of our various residences is the same, and it is easy for our workers to remove from one place to another, since they are not, in doing so, obliged to learn several tongues—there is, at the same time, such variety in the stations and missions. Some of them may be visited entirely by sea, such as those of Tinagon or Samar; others wholly by land, as the mission of Alangalang. Again, others may be reached partly by sea, partly by land, such as Dulac, Carigara, and Bohol. This is a great convenience, in assigning the missionaries according to the abilities and temperament of each, allotting to those who cannot journey by land, stations on the coast, and inland posts to those who can endure the hardships of the roads.
There is enough of such hardship in the residence of Alangalang, where four fathers and three brethren are employed, toiling in the vineyard of the Lord—journeying on foot (as is our custom there) under sun and shower, through swamps and rivers, with the water often waist-deep; yet with much consolation and joy in the Lord, for whose love are undertaken these and like hardships.
Our brethren live in those villages well content at seeing that our Lord is continually gaining souls to Himself, and inclining to His holy law the hearts of those who but a few years ago were living without God and without law. From the year 1600 to the year 1602, when I departed from those regions, two thousand six hundred and ninety-four persons had been baptized in that mission. They attend with great punctuality the sermons, masses, and other divine services, which in that mission are celebrated with greater splendor and more punctiliousness than in others, through the advantage which it has in three choirs of Indians, who [in this service] surpass many Spaniards. They are wont to sing the Salve to our Lady; on some days, the litany; and on the Fridays of Lent the Miserere to accompany the discipline—all of which indicates the faith which burns and glows in their souls.
To that residence of Alangalang are annexed those of Ogmuc and Carigara, with seven or eight other villages; through these our fathers have dispersed (having made their retreat, in the course of the year for the [spiritual] exercises), being assigned [to certain villages] to instruct their people. The superior, Father Mateo Sanchez, took charge of the newer villages, in order to build there churches and establish stations convenient for the affairs of those Christian churches—as he did in the village of Lingayon, and in others. On the way, he baptized in Barugo twenty-five adults, and in Carigara sixty-three.
At the residence of Ogmuc we had completed a church, one of the finest in that island, through the diligence and labors of Father Alonso Rodriguez, who spent a long time there. Father Francisco de Enzinas went to that residence, and baptized one hundred and two persons; of these eighty-one were adults, and among them some old men. These last asked for baptism, as it seemed, with reason, saying that they were already at the gates of death, and they ought to be most favored since they were most needy. They asked questions about the life eternal; and while the father was explaining to them the resurrection of the body he was aided, by a man recently baptized, with the simile of the serpent, which sheds and then renews its skin, and with other comparisons of that sort. On his road the same father visited a little village, called Baibai, and baptized there ninety persons, of whom eighty-seven were adults.
Father Alonso Rodriguez held another mission in a little village called Ugyao, where he baptized twenty-eight persons, among whom was the wife of the chief of the village; she was afterward an instrument for the conversion of many. He also sojourned in a village called Leite, whence he writes a letter to the father-visitor, which runs as follows: “The lord bishop was greatly consoled at the aspect of this village. The Indians seemed to him very tractable, and submissive to the things of our holy faith. They are continually in the church, morning and evening, frequenting the services to such an extent that the time I spent there seemed like a jubilee. I noticed among the chiefs much zeal in bringing me pagans that I might baptize them. During this visit and the next that I made there, I baptized one hundred and thirty-seven persons, who were children and old people. I was in Alangalang and was much pleased with the people there; indeed, everything in that island seemed to me to be from heaven. I cannot sufficiently thank our Lord for the signal favor that He has granted me in bringing me to this land, and employing me in this Catholic ministry—of which I feel myself most unworthy, often acknowledging this before our Lord, with tears and humiliation. I regard it as most lavish pay for many faithful services that our Lord should consent to employ one in these missions, and that one may behold His mercy toward these new Christians. I have just visited the people of Ugyao, and to live among them, enjoying the mercies which God conters upon them, seems to me like Paradise.”
Such is the father’s general account; I will illustrate the details by only two instances. While a father was sojourning in one of those seacoast villages, there arrived in a little boat a solitary Indian, to the astonishment of all, as he had neither feet nor hands. But God and his good angel aided him to steer the boat, and so he reached that place where the father was, and urgently asked him for baptism. The reason for this was, that he had heard a Spaniard say that those who were not Christians went to hell. The father baptized him with great satisfaction, and gave praises to our Lord that He had preserved this man on the sea, and had guided that little vessel and a man who was alone, and bereft of hands and feet. There were some persons—especially a Spaniard in whose charge he was—who earnestly desired that a certain Indian should become a Christian. This Spaniard sought to convert him by arguments and inducements, and by other efforts; but apparently he became steadily more hardened. At that time one of our brethren chanced (although it was not without divine Providence) to speak to him of the things of heaven; and all at once that soul turned in earnest toward our Lord. At his baptism the Spaniard acted as his godfather, and was much gratified at seeing his pious desire fulfilled.
Great benefits have resulted from the schools and the education of the children; for these pupils are, in their homes, teachers to their own parents, and in the villages through which they are scattered they arouse the people to devotion. A young boy, one of the singers in the church, thus replied to a Spaniard who communicated to him his evil desires, in order that the youth might help him to attain them: “Sir, I know of an excellent remedy for this temptation which thou art suffering. Do thou repeat a rosary to the Virgin Mary, and I will say another in thy behalf; thus thou wilt drive away these evil thoughts.” Thus he who should by right have been the teacher was himself instructed by this new Christian.
Other events in the same residence of Alangalang and
in
Carigara. Chapter LXXV.
When a certain father was setting out from one of the villages that he had been visiting, in order to return to the chief town [of the mission], an incident befell him which the father himself relates, in a letter which is in part as follows: “In this village there was a sick man, an infidel, whom the father had visited, and provided with someone to instruct and catechize him for holy baptism. As the father thought that the malady was making but slow progress, he left the sick man thus. But God, who chose to comfort that soul so desirous for its salvation, caused such a change in the weather that, although the sky was serene and clear when they went to visit the sick man, a rainstorm suddenly arose, so violent that it seemed as if our Lord were constraining the father (as he did the glorious St. Benedict) to halt and abandon his journey in order that that soul might enter by the true way into heaven. With this he began to instruct the sick man very slowly; and, having taught him what was sufficient, gave him holy baptism, to the great consolation and joy of both. At once the rainstorm ceased, and the sky became so clear that the father, leaving that poor man much consoled—or, more correctly, rich in celestial gifts—made his journey very comfortably. A few days having passed without his making any inquiry about the sick man, an Indian came to the father, and said to him: ’Father, that Indian whom thou didst baptize, coming hither, our Lord has taken.’
“During Lent and Holy Week they performed their penances with great devotion, shedding their blood with such fervor that it became necessary to restrain them. So strong and ardent was their desire to do penance that those who could not procure woolen shirts would not go in the procession, waiting for those garments already stained with blood, in order that they might bathe these anew with their own. Nor was there less fervor among the children, who sought permission [to take the discipline], even at a very tender age, and became disconsolate indeed if it were denied them. These new Christians practiced another sort of penance during the last two weeks of Lent, which caused great edification. In the
Among the occasions when Ours have gone to make excursions into the country, and to despoil the enemy of his former possessions, there is one which Father Mateo Sanchez describes in a letter to the father vice-provincial, as follows: “The voyage of the fathers who were sailing for Ogmuc and Sebu proved to be unfortunate; for they suffered many hardships through contrary winds, being finally driven into a small bay, where they remained as long as their provisions lasted. When these were consumed, they determined, as the weather remained unfavorable, to return to Carigara. The two of us who remained had made, in the meantime, some important visits, especially in Tunga, where the village was in great excitement on account of some murders among the Indian chiefs. It pleased our Lord that our fathers should begin to calm and soothe the respective factions, and reconcile their differences, and establish friendly relations between them.
The mission in Panamao. Chapter LXXVI.
Panamao [22] is one of the islands which lie adjacent to Leite, on its northern side, and is almost a continuation of the latter, since they are separated only by a strait so narrow that a ship can scarcely pass through it. As it contains a great abundance of trees, it is well adapted for shipbuilding, as are many others of these islands. On this account workmen were building there, in December of the year one thousand six hundred and one, the ship in which I departed from those islands, early in July of the year one thousand six hundred and two. As many Spaniards, Indians, and other peoples had gathered there for this work of construction, they furnished sufficient occupation to Father Francisco Vicente of our Society, who came from Carigara, or Alangalang, to visit them and provide for them spiritual consolation. The father arrived there at a juncture when our Lord had undertaken to prepare the hearts of all those people. They were
The death of Father Francisco Almerique, and other events in Manila. Chapter LXXVII.
At the end of that year, one thousand six hundred and one, Father Francisco Almerique ceased his labors, death claiming him while he was busily occupied, and full of joy and consolation therein. He had no illness save that occasioned by his very excessive labors, which for a period of almost twenty years had been so wasting and reducing his energies that the coming of hot weather carried him off, without strength to resist, in five days. At the time of his death he was engaged in forming villages, some of Indians and others of blacks. These latter are in Manila called Itas; he had lured them from a rugged mountain region, and persuaded them to settle in a lovely, peaceful spot, fertile and pleasant, about two or three leguas from Antipolo, giving to the new settlement the name of Santiago. First in Manila, and afterward in the mission of Taitai, he busied himself with the study of languages and the care of souls, to the very great satisfaction (as we have already said) of all those who had relations with him; for, on account of his great humility and gentleness, he was loved and sought for, followed and obeyed, honored and respected, and regarded as a saint. He never spared toil when the aid of souls was concerned, nor did he heed times and seasons; by day and by night, in rain or the sun’s heat, and both far and near, forgetful of himself and his health, he indefatigably rendered his services to whomsoever called him. His most important occupation was to bring the people down from the mountains and thinly settled districts, drawing them by cords of love and gentleness. Such was his grace in this that as we have said, on more than one occasion entire villages would come to him; and, leaving to the care of others those whom he had already won, he devoted himself to winning and inviting other and new souls. Not a feast day or Sunday passed when he did not preach a sermon; and often he said mass twice and delivered two sermons, in two different villages. Inasmuch as those people usually had recourse to the father with all their affairs, it always happened at the end of mass that he remained to answer and console his Indians, with untiring patience, without touching food until past midday, or even two or three hours later. His soul went out toward some one of those poor creatures, and the meaner the Indian, the greater was his love. In this exercise and occupation, God our Lord communicated with him most familiarly and affectionately, the father holding Him ever before his mind by frequent and fervent prayer. This power he acquired in so high a degree that those who were in close intercourse with him affirm, in the words of the glorious St. Dionysus, that, erat divina patiens; and it called forth our admiration to behold in him the gift of prayer so lofty and sublime, united to a power of action so incessant and effective. In harmony with these characteristics was his peaceful and easy death, joyful and full of heavenly consolation.
At that time we were still pursuing our occupations in Manila among our neighbors, where our Lord was continually forwarding the progress of all our ministries, not only in those that pertained to divine worship and the salvation of souls, but in those which concerned learning and letters. To the Latin studies was added a course in philosophy, which was begun in that year by Father Miguel Gomez, who had previously taught it in Gandia. At the first lecture, which served to open the studies of that year and which was itself grave and learned, there assembled a goodly number of students, clergy, religious, and persons of other ranks; and dignity was lent to the occasion by the presence of the governor, president, and magistrates. The course was continued, with a membership of many students, and with the theses, conferences and other exercises which are customary to that branch of learning, wherein the students gave excellent proof of their talent and ability. The two congregations of La Anunciata (composed respectively of students and laymen), who continually emulated each other in their devotion and service to the most blessed Virgin, celebrated together the feast of the Annunciation with great splendor and dignity, and much devotion on their part and that of the people. The youth of this city were in the utmost need of a seminary where they could be withdrawn from the world and reared in virtue. Although this had been desired for years, it had been impossible to carry out the plan until the preceding year [i.e., 1600], when, with the divine favor, a seminary was begun, which chose as its patron the glorious St. Joseph. The institution was placed in charge of two members of the Society, a father and a brother. On the day of its foundation were assembled the royal Audiencia, [those who direct] the vacant Bishopric, the religious orders, and many other people of rank in this city. The collegians were clad in mantles of husi, which is a thin fabric like picote, [23] inclining toward violet, with insignia of red braid extending to the feet. They went out at the gate of the college to receive the royal Audiencia, and soon afterward in the chapel the archdeacon of Manila said the first mass, the acolytes being two of the above-mentioned collegians, Don Pedro Tello de Guzman, nephew of the president, and Don Antonio de Morga, son of Don Antonio de Morga, auditor of
While one of our brethren was sojourning in an Indian village far from that city [of Manila], two incidents occurred whereby was seen and manifested the supernatural virtue of the holy Agnus Dei, so famed for many other great miracles. Two women were quarreling, as is usual among barbarians and vulgar people. One of them was a famous witch, and in anger and passion she threatened the other woman with summary vengeance through her charms. She went home; and the poor Indian woman, entering her own house without fear of evil, was seized with a violent trembling throughout her body. In this paroxysm she arose from her husband’s side while they were eating their food and fought desperately to throw herself down from the window. The husband ran, in his consternation, to save her, and called loudly to his neighbors for help. Three persons ran to her, and were hardly able to hold her. Our brother sent to ascertain what this disturbance meant, and when he learned what
The number of villages in the mission of Taitai, and the events therein of the year MDCII. Chapter LXXVIII.
The villages of San Iuan del Monte, Antipolo, and others, were instructed by Father Francisco Almerique and Father Tomas de Montoya, with the help of another priest who desired to enter our Society, and who busied himself in assisting us in this work to the great profit of the Indians, of whose language he had an excellent knowledge. These fathers were joined by Father Angelo Armano, who had gone hence two years before and had been detained in Manila compiling the history of the saints, whose relics, as we have said, had been deposited in our Church—a work which this father made very learned and eloquent. Having completed this task, he went to Antipolo, where he began the study and practice of the native language, with admirable results in all of those villages. On the death of Father Almerique (who was stronger than the rest), the burden of work so exhausted the others that, falling sick one by one, the entire load fell upon Father Angelo, who bravely sustained it for several months. This mission contains three principal villages, all of which are capitals of their respective districts, other villages being annexed and subordinate to each of these three. Each one of these villages requires and needs at least two priests with their usual assistants, in order to give adequate care to so many souls. San Iuan del Monte, which is a village of about four hundred inhabitants, has near it Dalig and Angono. Antipolo contains seven hundred houses, and has the two villages of Santa Cruz and Maihai. Santiago was then being settled, with more than four hundred inhabitants, and had in its vicinity other villages, especially two inhabited by blacks, or Itas. All those people were in charge of Father Angelo Armano, who, during Lent of the year one thousand six hundred and two, maintained them in great devotion and fervor without their losing sight, on that account, of their devotional exercises throughout that season, especially in Holy Week.
The people of Antipolo celebrated with great solemnity the feast of the most blessed sacrament, which was attended by the people of our mission as well as of many others. A dialogue in the Tagal language was spoken by the children of the seminary with much cleverness and indication of ability, and to the satisfaction and pleasure of the hearers. This seminary is making great progress in both spiritual and temporal affairs. It is aided by the Indians, with generous alms for its maintenance; and (what is of even greater value) they act with such harmony and edification that they may well serve as an example to the Spanish youth. Some of these pupils are of signal virtue, and our Lord shows them many favors. Every day they go to hear mass, or, in case there is no one to say it, to commend themselves to our Lord in the church. They regularly go from their houses reciting
The new residence of Silan and its Christians. Chapter LXXIX.
This new field of Silan was assigned to the Society of Jesus from the year 1599, as the people of those villages, among whom were some Christians, were without a priest to minister to them, although they were but a day’s journey from Manila. [24] There are five villages, which contain about one thousand five hundred inhabitants, besides the many other people who, as is their custom, are separated and dispersed through the country districts, in their cultivated lands. These villages are in the tingues, as they call them, of Cavite, among some mountains; the climate there is very moderate, and in no season of the year is there excessive heat—rather, the mountains render it cooler. The people are simple, tractable, and well inclined toward all good things. The first members of the Society who went expressly to instruct them and to settle there were Father Gregorio Lopez and Father Pedro de Segura, who went in the year 1601. In previous months and years some of us had gone there for a short time, as we had visited other places, on a mission or by way of recreation; and by the friendly reception that they gave us and the results which, by Divine grace, were accomplished among them, we were encouraged to establish among them in that year a regular mission, stationing there the two fathers whom I have mentioned. Through the teaching and good example of those fathers they abandoned some of their evil practices, and applied themselves to the Christian customs with good will and pleasure; and many (for there were no Christians among them) received holy baptism.
Not only do they attend their own mass and sermon on Sundays (never missing one of these services), but on Saturdays they go to hear that in honor of our Lady, which is said for them with as much solemnity as that on Sundays. They were greatly encouraged in the observance of these masses and feasts by the following incident which occurred at that time: A woman, who was very eager to finish the weaving of a piece of cloth, sat down at her loom one Sunday to work thereon; afterward, upon returning to her task, she found the cloth all eaten away by moths. She herself made this known, with the full knowledge that it had been a chastisement and penalty for that offense of hers. To assist us in instructing the large number of catechumens in those villages, and in teaching the doctrine to the innumerable children
The increase of this mission has been very great, although it requires arduous labors on the part of the fathers, who have been obliged to go forth among mountains and rugged cliffs seemingly inaccessible; for they go to seek the people in their huts and grain-fields, where it seems as if the devil, in order to deprive them of instruction and gospel truth, had persuaded them to seek wild and rugged places which can be reached only with the greatest difficulty. In this work the fathers have spent the greater part of their time, and have gathered into settlements (to the consolation of their own souls) a great number of people, of all classes. Old persons who seemed the living and fearful images of death, men, women, and tender little children, of all ages, have in this way become acquainted with gospel truth; and as they see that we act disinterestedly in all things, even aiding them in our poverty, they are attracted to us, and soon are ranked in the number of the faithful.
The fathers have succored them in their sickness; and during a pestilence which was prevalent in one of the places visited from this mission, they went there twice to confess the people, although the distance was great, and the roads so difficult that in the going to that one place one must go through nine or ten precipitous ravines, to pass which, as it was then the rainy season, they must walk barefoot, the mud in many places being knee-deep. The fathers heard the confessions of all the sick, some of whom our Lord soon took to Himself. While returning from this village the father passed through a little hamlet of Christians not dependent on this mission, which lay within some very rugged ravines; and among all its people there was not one who had in all his life
“Early in my stay there, the people told me that in Caibabayan was a catalona, or priestess; and in order to cut the thread of evil, and to gain a knowledge of those distant fields and peoples, I went thither, desiring to act toward them as a father rather than as a judge; and the Lord, who is the true Father of all, fulfilled my desire. Finding no present evil, but only the report of past things, I sought to reestablish the reputation of the person whom they defamed. I found in one of the most distant fields, an old man about seventy years of age, who was crippled and had been sick for days. I baptized him, giving him the name of Ignacio, and invited many others who had not even been baptized—encouraging in them the desire for so great a good, helping them to learn what was necessary, to which they commonly give attention. Word was sent from one to another among those mountains and plantations, and those people followed me about with tokens of love and offered to entertain me. Afterward were baptized there many persons of all ages—children, youths, and old men. A few days ago I was informed that in the villages of Malabag, Balete, and Dinglas there were many sick persons who needed help. I set out in the morning after saying mass, thinking to return in the evening; but when I arrived there and saw the needy condition of the people, I changed my plan, for I found in Malabag many sick persons. After I had cared for them I heard the confessions of many who were infirm and old, and those who wished to guard against the malady which was attacking many of them—and perhaps not a few that they might profit, at little cost, by the presence of the new confessor in their village. I passed on to Balete and found that it had become a hospital. I went through all the houses to hear confessions, but could not finish them on that day; so I continued this task on the following day, and then went to Dinglas, where I found the same needs. All, both the sick and those in health, were greatly consoled by my visit; and finally I returned to Silang in the night, with the fiscal and others, who accompanied me. I had occasion to make other and shorter trips among the plantations in the vicinity of Silang, as they contained sick persons who were in need; I also desired to ascertain what houses and persons were in those country districts. Moreover, I thus did something to further my plan
“After Christmas I was summoned back to Manila, but in Lent was sent again to the village of Silang. At that time I found the mission greatly increased by the many natives whom the fathers had recently brought together; they were coming to us each day from other villages (the entire village of Indan had joined us), all of them very needy, and almost half of them unbaptized. On the feast of St. Gregory I baptized twenty-five persons, only one of whom, a sick woman, was of adult age, and on the feast of the Annunciation twenty-one, of whom nineteen were adults; at present another goodly number of them are being prepared. The number of those baptized this year is about two hundred, and the confessions very numerous; and the number of those admitted to communion is about fifty, the choicest of whom are members of the confraternity. We erected our altar of the sepulchre [25] as skilfully as we were able, and celebrated the offices [appropriate to the occasion], by the help of which this new people gained new light upon the services of Holy Week. Those who took the discipline, going forth in a formal procession, were on Holy Monday, the singers, who did this by way of preparation; others desired to march on Holy Tuesday, but, as the day was stormy and the winds violent, I forbade them to do so. They had their procession on Holy Wednesday; and others, in greater number, marched on Holy Thursday. Our most important procession was on Holy Friday, in the evening; two images were carried—one, a small crucifix (for we had no larger one); the other, an image of our Lady—while the choir sang the litanies. When this procession ended, people gathered in sufficient number to form another; this was caused by the lack of [woolen] tunics, which were removed by their wearers and lent [to those in the second procession]. In all the processions except the principal one, the music consisted of the Christian doctrine, sung by the children as they walked.
“I must continue the account which in other letters I have written to your Reverence of the favors which the Lord communicates by means of a print of our blessed Father Ignatius; for He is continually bestowing these favors upon those new Christians, on account of their strong faith in Him. A woman was brought in to us, sick and unable to speak, and was dying before us without our being able to obtain from her a word or sign so that we could give her absolution; the statement of her friends, moreover, that she had asked for confession, was doubtful. I was therefore anxious and grieved, until I brought her an image of our blessed father, and I said mass for the sick woman, and when I returned she was able to speak, and made a good confession; but utterance again failed her, and she died in peace.
“When I returned the second time, I was called in haste to visit a sick woman, great with child, who was suffering violent pains and torment. We went to see her, and it aroused our compassion to behold her in convulsions of pain, both she and the infant (which was entering the ninth month) being in danger of death. I sent for the image of our blessed father, and then left the sick woman with Diego, our good blind man, and his wife, who performs the duties of a midwife. So good service did they render, in conjunction with the intercession of our blessed Father Ignatius (to whom they were greatly devoted), that very soon they sent for me to baptize the child, which was born alive. I baptized it, but it died; and the mother regained her health.
“On Holy Saturday a young man came to me in alarm, saying that a demon was trying to choke his sister. I went to her house and found her suffering from an oppression in her breast and throat, and distressed by fear. I asked for the image, and when it was brought, I heard the sick woman’s confession; she was at once relieved from the oppression and anxiety. For her greater consolation I left the image in order that she might have good company.
“On the following day, the Lord accorded us a most joyful Easter Sunday. In the morning there came to me a man, but recently arrived from Indan, who said that his wife was in a very exhausted condition from the pains of childbirth. I sent him with a boy to take the image of our blessed father and carry it to his home. He departed at once, and when the image was carried into the house his wife brought forth her child. It seems that the Lord has chosen to confirm this newly-converted people in their recent coming to Him, and in their faith. A few days ago, a Bilango came to us in haste to ask for the image in behalf of a woman who was in childbirth; and as soon as it was brought to her, she gave birth to a child. In Santiago also the fiscal, remembering what he had heard about our blessed father, entreated his aid, as his wife was in a like critical condition, and her life in great danger. Immediately her infant was born alive, and, while receiving the water of holy baptism, passed on to the bliss of eternal light.” Thus far I have cited the letter of Father Gregorio Lopez; he could easily have related therein many other unusual events and marvelous incidents which occurred among those new believers. He omitted them probably for the sake of brevity, and because many of them are quite similar—for which reason I too omit them. But I must not fail to mention one incident which occurred during the absence of Father Gregorio Lopez, at which time his companion, Father Pedro de Segura, remained in Silan. Two Indians came to this father one night, seeking relief for a woman who was the wife of one and a relative of the other. She was suffering violent pangs in childbirth, and was in a most critical state, being unable to expel the child. The two
The manner in which names are conferred among the Filipinos. Chapter LXXX.
When a child is born, it is the mother’s duty to give it a name; and whatever appellation she gives it must remain its name. The names are most often conferred on account of certain circumstances—as, for example, Maliuag, which means “difficult,” because the child’s birth was such; Malacas, which signifies “a man of strength,” because the mother thinks that the child will be strong, or desires that it be so. At other times they name it, without any symbolism or special reason, by the first word which occurs to them—as, for example, Daan, which signifies “road;” Babui, which means “pig;” or Manug, which signifies “fowl.” All persons are called by these names from birth, without using surnames until they are married. The first-born son or daughter then gives his or her name to the parents; for until they die they call the father Ama ni Coan, “father of So-and-so,” and the mother Ina ni Coan, “mother of So-and-so.” The names of the women are distinguished from those of the men by adding “in.” Thus, while the name of a man and of a woman may be practically the same, that of the man is left intact, and to the woman’s is added the [termination] “in;” for example, Hog (which means “river”) being the name of two persons of different sex, the man is called Hog, the woman Hoguin. In naming children they use diminutives, just as we do; but in order not to exceed the limits of my narrative, or to enter those of grammar, I shall not enumerate these, or the other appellations more personal, more intimate, or more elegant, which those people use for nearly all the degrees of relationship. For instance, ama means “father;” thus the son, in speaking of him to a third person calls him ang amaco, that is, “my father.” But the son in addressing his father directly does not call him ama, but bapa, which is a more intimate and affectionate term; nor does he address his mother as ina, but bai. On the other hand, the father and mother in familiar intercourse call their sons, brothers, uncles, and
At first, I was much often annoyed at these superstitions, because, as I did not know the secret, I would upon occasions of affability or flattery, or necessity or obligation, inquire of the son for his father; and, as he gave me no answer, I remained confused and abashed. But, with the aid of Divine grace, this and other bad customs and errors were banished and forgotten; and we played a game—our fathers, and the little children, and even the adults—in which each one told the name of his father, I also telling them the name of mine. Not only this, but anyone would name the parents of another—a thing which they consider a great incivility and insult.
It is a general custom among all these nations not to have any special family names, titles, or surnames; using, as I have before said, but one appellation. Now, besides the Christian name, Juan or Pedro, they use as a surname that which the mother gives them at birth—although there are mothers so Christian and civilized that they will not use this latter name, but prefer that both Christian name and surname be conferred in baptism; this we often do. The wretched “Don” has filled both men and women with such vanity that every one of them who has a tolerably good opinion of himself must place this title before his name; accordingly, there are even more Dons among them than among our Spaniards.
The visit which the right reverend bishop of Sebu made to Bohol, and the fervor and growth of those Christians. Chapter LXXXI.
The right reverend bishop of Sebu, in the course of his visits among his flocks, determined to go for this purpose to the island of Bohol—which, as we have said, is about eight leguas to the south of the island of Sebu—taking as his companion Father Francisco Gonzalez of our Society. We learned of the outcome of this visit through that father’s account of it in one of his letters, as follows: “I think that your Reverence knows of the visit which his Lordship made to the island of Bohol; but, as it was my lot to accompany him, I shall relate to your Reverence, if only in outline, something of what befell us there. He visited in the island of Bohol eight villages which are instructed by the fathers of the Society, and confirmed therein three thousand Christians, spending about twenty days in the visit. Most remarkable was the fervor which resulted from it, for the Christians made excellent
All these are but flames of that celestial fire which we said had taken hold of this island, and with which even the little children are ablaze. Thus in each of those villages nearly two hundred children assemble every day, uttering praises to the Divine Majesty, acknowledging His greatness, learning the Christian doctrine, and imparting it to their parents and elders. The confessions cannot be enumerated, for they are as many as there are Christians. No one fails to make his confession during Lent, even though he may have confessed many times during the year; and with like ardor the other exercises of piety and devotion are performed. This was especially evident on Holy Friday of that year, one thousand six hundred and two, during the adoration of the cross, in which they displayed deep emotion; they even removed the rings from their fingers and the jewels from their ears, to make offerings of these. As Father Gabriel Sanchez has been the usual laborer in that island, I shall here set down a part of one of his letters in which, with his usual simplicity, he gives some account of the island and of Christianity therein: “Our Lord has been well served this year in the island of Bohol, with the fruits gathered from the conversion of those pagans, for in this barren waste we have set out a beautiful garden of new plants which our Lord has planted. Many people have been brought together and induced to settle in villages, wherein they are instructed. At the time when I am writing this, we are in a village on the coast, whither there
“But, to return to our island, there is great cause to glorify our Lord in seeing the esteem with which its people regard the Christian religion, and the fervor with which they one and all fulfil their obligations as Christians, in confession and communion, and in their pious and general affection toward the things of God. A week ago, there was in our house a young man, an infidel, who had come from another village to see us. He was laughing and enjoying himself with the others, although quite modestly; yet another lad who was there, a Christian, said to him: ’How is it that thou, who art not a Christian, dost laugh and sport?’” Thus writes the father; he adds that the new baptisms during this past year amounted to four hundred. The number was no larger, because they did not dare to baptize converts in other villages until those people could have fathers to maintain them in the faith and in Christian customs.
The growth of Christianity in Catubig. Chapter LXXXII.
The same want of gospel ministers is felt by other residences (as is plainly evident from what I have thus far said), but especially in the island of Samar, where for that very reason the exercises of Holy Week and Easter were celebrated this year in one village; and there were many confessions and communions together with the feast and procession of the institution of the most blessed sacrament—both of which were conducted with devotion and grandeur, although with some inconvenience, as they were not celebrated at their proper time.
Nevertheless, on account of the extraordinary and crying needs of Catubig—which, as we have said, is in the eastern part of the island of Ibabao, bathed by the South Sea—Father Juan de Torres, accompanied by a brother, was constrained to go thither from Tinagon at the end of the year one thousand six hundred and one. For a year and a half no one had visited Catubig, because there was no one who could go there; and now, although this caused a lack of service at other stations, the greater needs of Catubig compelled us to leave them [for the present]. Well did our Lord exercise them in their journey, so that upon arriving they might enjoy the pleasant fruit which they afterward gathered; for besides the rivers and swamps—through which they journeyed with the water, in some places, and the mud in others, to their knees—the slopes and mountains were so rugged that it was impossible to advance except by using their hands as feet. But consolation was not long delayed; even before they reached Catubig, on their very way, our Lord aided them, as the father himself describes in the following words: “One night three villages met together, rejoicing at our arrival, and, thinking that it would be appropriate, I told them about the things of the other life, the immortality of the soul, and the existence of God; and of the reward for Christians, and the torment for those who are not. I am sure, my father, that among the many people who were there you would not think that there was one who had not faith, to judge by what they said and the questions they asked, and the way in which they encouraged one another to receive baptism. They soon made arrangements to build a large church, and gave me a list of all the inhabitants, including the children, of whom there are an infinite number. God knows what my grief was at seeing them in the arms of their mothers; for they appeared to me like unto the ripe fruit hanging from the bough, which, if the gardener neglects it, is either stolen or decays, and thus is lost.”
Refreshed by such consolation, the father continued on his way, crossing the entire island of Ibabao, as far as the river of Catubig, where he found the whole people busied in their grain-fields. Accordingly, he went farther to some small islands lying adjacent in the broad sea, where the people had already gathered in their rice crops. In one of them, called Batac, he made a short stay, and the people from all the neighboring islands assembled there to celebrate the Christmas festivals, and attend to the things pertaining to their salvation. When they were about to return home, advice was given to the women in other matters relating to civilized ways and to modesty—especially in regard to their mode of dress, which, on account of their being a rough and barbarous people, was not quite decent; but after they were taught, they adorned and covered themselves more modestly. They had built, in anticipation of the father’s coming, a church and house and even a confessional for the women. After a goodly number had been made Christians, the father returned to the principal station, which is Catubig; and at his departure these poor creatures besought him earnestly not to leave them so forsaken, now that he was going away, but to teach some Christian the form and ceremony, so that he could baptize them in cases of necessity. The father did so, and left them with much grief in his heart. But these pains, which in truth are more intense than those of childbirth, we often suffer there, since the harvest is so great and the laborers are so few. So many were the baptisms in Catubig that the father, fearing lest the blessed oil and chrism would give out, carried the water of baptism from place to place, in order not to prepare it so often. [26]
Among the notable conversions in this mission, which amounted to seven hundred, the most distinguished and remarkable of all was that of a chief some sixty years of age, and highly esteemed in that region. In this case much time was needful to extricate his conscience from the former robberies and tyrannies which we have already described. He gave their freedom to many slaves, and, in order to settle other obligations which were not defined by the church, presented to us a handsome house, so large that, together with the church (a building about fifteen brazas long), it serves us a commodious habitation for our fathers who are there; and finally, after a thorough preparation, baptism was conferred upon him. He was governor of the village, and yet as a catechumen he attended each morning the sermons for the children. There he encouraged all, both children and adults, exhorted them to adopt Christian customs, and rebuked in them anything that seemed to be opposed to these. When the father reminded him that all his household should be baptized, he attended to that matter with surprising energy. He himself conducted them to the church, and with efficacious arguments persuaded them to be baptized. In this way the greater number of his household were baptized, the rest being deferred.
Another conversion no less notable also occurred, which I shall relate. An Indian chief from another island happened to pass through a village where the father was sojourning. He went with the press of people to hear the father speak, and our holy faith so convinced him that he did not for a moment leave our fathers, asking them questions about his salvation. So pleased was he with the instruction that they gave him, that without saying a word, keeping to himself this new secret of his vocation, he went back to his island, where he became a new preacher. He persuaded his wife, children, and relatives, actually carrying away all his kindred; and went to the place where the father was, in order to enjoy the light of the gospel, which had not shone on that country of his. He went in quest of the father, and carried him as a gift a turtle, the shell of which required two men to lift it—so monstrous in size are the turtles in those seas; some of them I have seen and eaten. This chief often made known to the father the state of his soul, and sought spiritual aid in very exact and clear terms; and if he forgot anything therein, he told of it in the same maner on the next day. His preparation continued thus until, having given full evidences of his faith, he entered with all his household—wife, children, sons-in-law, and servants, in all, twelve persons—through the gate of holy baptism, into the flock of the great shepherd of souls, Jesus Christ our Lord. He was a man of great valor, as will be seen from an incident which we learned concerning him. A large crocodile often came to the neighborhood of his house; and the Indian, angered thereat, determined to punish the hardihood of the beast. For this purpose, abandoning the usual means of catching those animals (that is, with a large hook), blinded by rage and trusting to his own valor, he assembled as many as twenty persons; and while they stood watching him, he leaped alone into the water, and swam toward the beast with a knife in his hand. Then, diving beneath the crocodile, like another valiant Eleazar, [27] he gave it several knife-thrusts in the belly and killed the beast. And, as a greater trophy, he was not, as was Eleazar, buried in his triumph, [28] but remained alive and sound—without a wound, or any lesion beyond two insignificant scratches, one on his forehead, and one on his leg. At this instant his followers hastened toward him, and dragging the beast to the shore, were hardly able, with the strength of all, to land it, although it was floating on the water. They saw (and told me of it) a monster of incredible size, the largest that I have ever seen there, or heard of. The animal measured, from its shoulders to the tip of its tail, five brazas, [29] and from the shoulders to the mouth one braza—making its total length six brazas; and across the breast alone measured a full braza.
There was another crocodile, smaller than this one, which inflicted loss on the household of a reputable Spaniard of Manila; and this man came therefore to our house to entreat that Ours would provide him with a father who would make his Indians Christians. The affair occurred thus: This Spaniard was in his encomienda, where his house stood on the shore of a river much infested by these beasts. While he was dining one day, a youth, one of those who waited on the table, went to the river to wash some plates; but he did not finish his task, for a crocodile suddenly sprang upon him and swallowed him. The people [in the house] saw this tragic event, and the good man left the table, grieved that the youth should perish without baptism, and desirous to see if there might be some means of giving him the sacrament before he should die in the belly of the crocodile. He soon decoyed the animal by means of a little dog, a food of which these beasts are very fond; and, having captured the crocodile and landed it on the shore, he cut it open and found the boy within, whole but dead. This man, who measured the beast (which was not a large one) told us that it was fifteen [Spanish] feet in length, but that the capacity of its stomach was extraordinary: for within it were found, besides the corpse of the boy, a great number of eggs of various animals, and fifteen human heads. Grieved by this sad event, he had come to entreat that instruction might be supplied in his villages; but this could not be done, as there was no one to give it.
But to return to Catubig: I shall conclude my account of this mission with the miraculous experiences of two children, which gave us more consolation than did the incident which we have just related. While some Indians were on their way to visit the father, one of those fierce beasts attacked their boat, and seized a boy by the arm, carrying him away before anyone could rescue him. The boy, following the pious custom that those people have of invoking Jesus and Mary, when he found himself in the water in the power of the crocodile, cried aloud: “Jesus and Mary, help me!” and the marvelous thing was that the beast at once let him go practically unharmed, for the few scratches that he had received from the nails hurt him but little. Rejoicing at this, and strengthened in the faith, they drew the child from the water into the boat, praising God for His mercies toward them. One night the same father was summoned in behalf of another child, who was very sick. His parents were very sorrowful, for, although but ten days old, he had not sucked his mother’s breast for three days. They were anxious for his recovery, but desired, even more, that he should not die without baptism. The father went, and baptized the child; and the next morning, when he inquired about it, they replied that the infant was already well, for holy baptism had immediately cured it.
Let this suffice concerning that mission, and at the same time conclude my narrative, since I have now related the most notable events, and those which seemed most important and edifying, up to my departure from those islands—which, as I said in the beginning, was in the month of July of the year one thousand six hundred and two. [30] I trust that the progress of events from that time until the present, a period of almost two years, may give no less satisfaction and consolation, and that of the future even more; and I hope that it will have a more able chronicler; indeed, any one in the Society can do it better than I. It is enough for me that I have tried to render some service to the Society by this humble work, which although a small one, has cost me much effort. This, and that other and greater task of undertaking so many and so long voyages (made not for my own pleasure, but in response to the claims of obedience), I think deserve the reward which I desire and claim for them, which is nothing else than the object to which those labors were dedicated—the increase and extension of the holy Catholic faith in those so remote islands, by the conversion of so many souls who are so ready to receive it. May your Paternity and all those who are able to come to their aid take pity upon them, so that ministers of the gospel may distribute to them the bread of heaven, for the hunger from which they are dying. It is a sorrowful thing, more sorrowful than can be told, to see them die without relief. At Roma, March 5, 1604.
Father Chirino, of the Society of Jesus.
Letters to Felipe III. Pedro de Acuna; July 15 and 19. Decrees regarding religious orders. Felipe III, and others; February-July. Grant to the Jesuit seminary at Cebu. Pedro Chirino; [undated; 1604?]. Decree regulating commerce with Nueva Espana. Felipe III; December 31.
Source: All of these documents are obtained from MSS. in the Archivo general de Indias, Sevilla.
Translations: These are made by Robert W. Haight—excepting the third, which is by Henry B. Lathrop, of the University of Wisconsin.
On the Sangleys
Sire:
The two ships which came this year from Nueva Hespana arrived in sight of these islands on the tenth of last month, and the captain made the port of Cavite on St. John’s day. The Almiranta, not being so good a ship, could not follow him, and remained on the shoal of Mindoro until the fifth of the present month, which caused great loss. The viceroy of Nueva Hespana writes me that the cause of these ships leaving Acapulco so late was because they had met this despatch and that of the Conde de Monterey for Peru, and that for the coming year he will see to it that it is earlier. This is necessary, for
I wrote your Majesty by way of Yndia, in November and December past, of the uprising by the Sangleys, and the outcome of it, with what up to that time had occurred to me, which your Majesty will have ordered examined when this arrives. In case my sheets may have been lost, duplicates of them will go with this.
In that despatch I informed your Majesty that I was considering sending a ship to China with information of the event, so that if any ship belonging to the rebels should arrive there and try to place on us the blame for their loss and ours, they might be made aware of the truth. This was done, although with some opposition, and was of so much use that when certain captains learned that this ship was in Macan they determined to come, although with little merchandise—for they came with some hesitation, as they afterward said, as they do not wish vengeance to be executed upon them for the loss which the others had caused by the said uprising. I had the property which was deposited returned to them (which I think amounted to more than [MS. defective] pesos), which was to them a strong proof of our innocence; this was done that they might not credit in China what those rebels who arrived there had published, for they said that, in order to seize the property for ourselves, we had taken the lives of those Sangleys. These goods deposited belonged to quiet Chinese merchants, reputable persons, who were not in the uprising—and even for the most part had hanged or suffocated themselves, at seeing what a plight those of their own nation had put them in, and that their own countrymen were robbing and maltreating them, as is told in the relation of this affair. From the said deposited property had been appropriated, by my order and that of the Audiencia and the council on finances, a sum amounting to more than thirty-six thousand pesos, to aid the troops; and when the affair was over I was quite unprovided and embarrassed, as there were likewise other expenses for fortification and for the exigencies of the service of your Majesty, and there was no other place whence it could be supplied. We cannot satisfy the Chinese at present, as we have not the means to do so; this troubles me much, as I should wish to be able to fulfil the offer I made to the viceroys of China by my letters, which was the restitution of this property, which would remain on deposit until it was surrendered to the owners. As the necessities have been so great
I have responded to almost all the points of a paper which your Majesty ordered me to write on the sixteenth of February of the past year 1602—as your Majesty will command to be examined in my answer, to which I refer you, merely saying that there I explain everything which might be said in this.
Christoval de Azqueta, captain and sargento-mayor of this camp, has passed more than twenty-eight years in these islands. During all this time he has been occupied in the service of your Majesty in the affairs of war, and a very good account of him has been given. He is one of the most serviceable men I have for this employment; for, besides being a very good soldier, he has wide experience in all the islands and their ports. Likewise I was very well satisfied with his person on account of his having so well and so industriously attended to his duty as sargento-mayor at the time when the Sangleys had invested this city. It being understood that a great body of them had fortified themselves at San Pablo and another at Batangas, and that they were in a region where much food could be obtained on short notice, as it was near the harvest time in those provinces, it was resolved that some person of tried valor should go to punish them, being provided with a number of Indian arquebusiers, archers, and other soldiers, and a few Japanese, with one hundred and fifty Spaniards, and the necessary munitions for that purpose. I chose for this the said sargento-mayor, Christoval de Azqueta, and he left with his troops. He went about it so skilfully that the undertaking was successful, and all the Sangleys were left dead except a few whom he brought for the galleys. Therefore, considering the condition in which this colony was, and the risk
The punishment of the Sangleys being accomplished, there remains to us another care no less great, which is the suspicion we have that within a short time a great fleet is to come from China to take possession of this country, as I wrote your Majesty last year. This arises from the coming of the mandarins, and from information that some of those Chinese who were punished for their guilt in their uprising were trying to circulate. Accordingly all the people were persuaded that this rebellion depended upon that; and at one time a rumor was current to the effect that seven hundred Chinese ships had been seen not far from here—on which occasion it seemed best to me to put things in order as thoroughly as if I had certain advice that the said fleet was on this coast. Among other precautions which I took, I appointed for the company left vacant by Don Tomas Brabo (my nephew, whom the Sangleys killed in the uprising), Captain Juan de Villacon, as he is a soldier who has spent many years in Flandes, and during that time had been the alferez of Don Luis Brabo de Acuna, my brother; and because he has had experience in the conduct of war in besieged cities—as it was expected this one must be so in a short time, and as we had very few or none to whom we could have recourse in such a case. It was necessary for me to urge and coax him, and he accepted it because it was on such an occasion, and to please me. Although the auditors were in the midst of so many cares, and I was hard at work fortifying the weak places, erecting bulwarks and opening trenches, they issued an act in which they commanded me to make appointments according to the royal ordinances, and that in the meantime there should be no changes—as if that were the time for such offices to be filled by whomsoever the auditors wish and ask to do it, or in which to be considering ordinances, instead of what was most fitting for your Majesty’s service and the good of the
The decree which your Majesty ordered to be sent to me with the declaration of the places which must be taken in the processions and public acts by the president, auditors, and prelates when they take part therein together, arrived at a very opportune time, and has been necessary to avoid the troubles which have arisen with the archbishop in this regard, as he would not be persuaded that this was the will of your Majesty; but he is satisfied with the decree.
We are on good terms with the emperor of Japon, and likewise with his vassals who come here to trade and to make money on flour, hams, tunny-fish, nails, iron, weapons, and other things which they bring to sell. They go back with loads of deerskins and Chinese merchandise, as they have always done. This year, owing to the loss of the ship from Macan, they brought some money and spent it. I have overlooked this for the present, and allowed it to be done in order not to displease them. But I have warned them not to bring any more, or I shall not give them any chance to employ it.
The accountant Juan de Bustamante, who acts in that capacity for the royal exchequer of your Majesty in these islands, is very old, infirm, and crippled, for which reason the affairs of his office are not so well expedited as they should be. I last year besought your Majesty to order him retired and pensioned, and to appoint a person in his place. At present I shall again make the same suggestion, as it appears to me important for the service of your Majesty.
The Marques of Montes Claros, [31] viceroy of Nueva Hespana, last year made the allotment of the money which your Majesty has graciously permitted to be assigned to the citizens of these islands. As this cannot be done punctually in Mexico, and there are in that country interested persons—perchance the very ones who are apportioning the money, or giving their advice therein—there have been many complaints. This could not be otherwise, as Mexico is so far away and they cannot know there what each of the citizens here has and deserves, and what ought to be given them. The viceroy writes that he
The royal treasury of these islands is in great need of inspection and reform. It should be put in good order and well regulated; for, according to the officials, there are no ordinances, nor is there proper government and administration for the property. Although I do what I can to maintain it, some measure must be taken in this regard which will be more radical and put it on an entirely different footing from the present one. The original inspection made in past years was by the factor, Francisco de las Missas, alone. I have this in my possession, and a copy of it was sent to the Council by Doctor Morga, who took it. As the commission for the inspection of the other officers—delivered to me in order that the late licentiate Cambrano, might make it—covers only the time of four months (which is not even a long enough period to look over the papers), I instructed them to take a further adjournment, so that this vacancy in the inspector’s office should not cause the neglect of necessary work; and accordingly I am doing so at present. Your Majesty will command according to your pleasure.
It has likewise seemed best to give your Majesty an account of the inexpediency of appointing as inspector of the auditors any of their companions, especially those who have exercised that office at the same time with them, and given judgment in the same affairs; for if one of them has acted unjustly, the other one may have done so as well, and might not perform his duty in reprimanding or inspecting those whom he should. Your Majesty will order as is most expedient.
In the despatches which I have sent from here since I arrived via Nueva Hespana, I have advised your Majesty of the great difficulty which lies in the appointment by the viceroy of Mexico of persons there, as the commanders, admirals, and other officials who come and go on the ships; and how important it was that they should be appointed here from those who have here served your Majesty, for the reasons which I there gave, as your Majesty will command to be examined. The same matter confronts me now, and every day I
July 15, 1604.
Don Pedro de Acuna
It is not expedient that there should be an Audiencia
in the
Philipinas.
Sire:
For a long time I have been reflecting upon the matter which I shall here mention, and many times I have resolved to give your Majesty an account of it, and of others as important. I have been kept back and restrained, by fear that it might or could be suspected that I was moved by some personal interest or passion; but owing to the difficulties which have confronted me in one way and another, having consulted and conferred with serious religious and other persons, both ecclesiastical and lay, who look at the matter dispassionately [MS. defective] resolved not to delay any longer, for it appeared to me that otherwise I did not act in accordance with the obligations of my office, or the favor which your Majesty has done me by putting me in this position.
Your Majesty has a royal Audiencia in these island with four auditors, one fiscal, and other officers, whereby your Majesty spends each year sixteen thousand five hundred pesos. It seems that this might be dispensed with for the reasons set forth in the paper which goes with this, and to which I refer, only adding (what I may say in all truth) that, although this commonwealth is in the greatest trouble, through the many causes of death, wars, conflagrations, afflictions, shipwrecks, and the destruction of so much property, as your Majesty has learned, there is nothing which it feels more keenly today, or which afflicts it more, than to have the Audiencia here judging, and with it to lack all freedom of person or property. The name of auditor is so odious here that it alone offends; and we have come to such a state of affairs that because I, in conformity to what your Majesty has ordered, have attempted to maintain and have maintained amicable relations with the auditors; and have shown, on various occasions, more patience and endurance than the people considered right; and more than seemed fitting to my situation, in order not to give rise to scandal: some have conceived hatred for me, publicly saying that, to comply with the expenditures and opinions of the said auditors, I was neglecting to look after them, and that I could correct the evil which the Audiencia was doing. But as I cannot do that, it has seemed to me the best means to let the public see that there was good feeling between
Don Pedro de Acuna
[In the margin: “Let it be answered that his letter is received, and have him thanked for his zealous interest and care in all that he mentions. Respecting what he says of abolishing the Audiencia, suitable measures have been taken, and for the present nothing will be done in regard to it. As to the general statements made in his report, in regard to the trade and traffic which he speaks of and the proceedings of the Audiencia, let him give particular information of what auditor or officer is trading in this way, and whatever is worthy of correction—so that, having considered it in the Council, fitting measures may be taken.”]
[Endorsed: “Manila, to his Majesty; 1604. Don Pedro de Acuna, on the fifteenth of July, concerning the inexpediency of having an Audiencia in the Philipinas. July 20, 1606, examined and decreed within.”]
Reasons why there should be no Audiencia in the Filipinas Islands, and why the one there should be abolished.
In all the islands there are not more than twelve hundred Spaniards; and the suits are so few that for the greater part of the year the Audiencia has nothing to do, and there is no business to be despatched therein, and the auditors are dismissed after having passed judgment on a few petitions from Indians—and sometimes not even these, because none are presented. The administrative session is just the same, and most of the time only exists in name.
There are no cases here of importance which cannot be adjudged by the alcaldes-in-ordinary; and if we had a lawyer for a lieutenant-governor, as we used to have before the said Audiencia was established, that is sufficient for business—which would be despatched with less difficulty, and without the Audiencia being missed; for when there is any suit of importance, which seldom happens, appeal can be made to the Audiencia of Mexico, as was formerly done.
It must be taken into consideration that each auditor or fiscal brings with him, his household, wife, children, and relatives, who are drawn by the idea of coming to the Yndias, and has other creatures and connections; and for one and all of them he must procure aid and favor so that they may become rich; for this is the aim and intention with which they come here. Accordingly, although your Majesty has commanded that the livings and offices of these islands be given to the old citizens and those deserving of these rewards, the auditors and their wives bring it about that the said relatives, dependents, and other persons whom they bring with them are the first to be provided for. If the governors do not consent to this, the auditors dislike them, and seek means and expedients whereby the worthy persons to whom the said offices and livings are given shall not be received therein. Accordingly the governors, in order not to displease the auditors, give up their claims and dare not insist upon them.
The said creatures and connections of the said auditors trade and traffic a great deal in merchandise from China; and the citizens complain that it is with the auditors’ money (their own, or borrowed), and that with the favor they receive they cause great injury to the commonwealth, for they take up the whole cargo. They desire to be preferred therein, and in buying the cloth, and in every other way, try to take advantage. If the president wishes to remedy this they do not cease to offer him little annoyances; for the auditors know how to magnify themselves, in such a manner that they give one to understand that any one of them is greater than he; and they attain this by saying that what the president and governor does they can cancel, and that what the auditors decree has no appeal, recourse, or redress.
This country is not at peace but at war; and it is therefore more fitting for the time being to attend particularly to military affairs and to the government, for our defense, than to keep courts of high justice. For in countries so new the rigor of the law should not be applied in all cases; and, when some punishment must be applied, they say that it shall not be done, and are of no use except to undo what the governor and captain-general orders (as well in matters of war as of government), although these things may be quite just.
All the resources of this land are scanty, but if there is anything good the auditors also say that they want it for themselves; and when there is a Chinese embroiderer, tailor, carver, or other workman, they proceed to take him into their houses and have him do much work—in such a way that the Sangley himself has no freedom. Such benefits do not extend to the citizens; but rather, if any of these things are available, the said auditors demand them and by entreaty or intimidation get possession of them. It is the same thing in regard to jewels, slave men and women, articles of dress, and other
The same trouble arises in the matter of provisions, each one looking after the care of his own house without considering the needs of others or of the poor, who should be looked after; consequently nothing can be heard but complaints and clamors from the people—poor and rich, and of all conditions—loudly asserting that the auditors are seeking everything for themselves.
Since in what regards the payment of their salaries they consider and assert that these must be preferred and the first paid even if it be from the stated fund for the religious orders, bishops, ministers of instruction, and for the military forces, who are before them in order—they have difficulties and misunderstandings with the royal officials; and as the said auditors do not care for the great importance of paying the soldiers, and look only to their private interests, I have had many complaints from the said royal officers, as they must have written you.
The soldiers, captains, master-of-camp, and military officials are greatly discontented and grieved at the ill-treatment which the said auditors accord them; and at seeing that they are hindered by them, an auditor commanding at his will the arrest of a captain, official or soldier, without cause or reason, and interfering in all the details of service—even going so far as to inspect their quarters, and send them to the public prison, for very trivial affairs, against all military precedents. If affairs are going in an orderly and concerted way, it is when the auditors do not meddle with them; for all this concerns primarily the chief commander and officers provided therefor. Judging by the state in which things are in the Filipinas today, and in the opinion of right-thinking men, soldiers are of more use and benefit in the commonwealth than are judges, for the former do more than their share, and the others are deficient. Considering the evil which results to the soldiers from seeing themselves punished and checked by so many magistrates; the hardships which they so commonly endure, and the occasions which are every day arising where these are necessary; and in view of the scant and poor pay which is given them, and as they are the defenders of the land, and are
The property which your Majesty has here is very little for the ordinary expenses which every day arise; and if it is not brought here from Mexico with more care and punctuality than hitherto, affairs cannot be maintained here in any way. Even with that which is sent we suffer much hardship; and accordingly it is necessary to avoid expense, so far as is possible. That which is incurred for the auditors and Audiencia is not so insignificant, as it is not less than sixteen thousand five hundred pesos, not counting other expenses; and then the fines from condemnations, which they apply to suit their own convenience. These amounts, taken altogether, would be enough for an armed fleet, with which to help in the defense of this land—which is needed badly enough, but which for lack of money we cannot equip—and many other things could be remedied. In the future there will be still more difficulty in this matter, because of the extraordinary expenses which have resulted from the uprising of the Sangleys, and the deficiency which on this acount has this year resulted in the royal duties on merchandise from China, which goes as high as thirty-five to forty thousand pesos; and there is a further loss of five or six thousand pesos each year, which is the amount of the tributes from the Sangleys—an income that we formerly received, which is now at an end. Consequently, I do not believe that the Audiencia will be of any use at all, but rather it will cause great injury to the service of your Majesty and the welfare of this commonwealth. Even if the two were not rivals, I doubt very much if the Audiencia could be maintained without there being great deficiency in everything else, if their salaries are to be paid here. I consider it more advantageous and safe to spend what the said Audiencia draws in salaries, to aid in paying the soldiers and maintaining the fleet of galleys which [MS. defective] we defend, and not the presence of the said auditors and Audiencia, as they themselves assert who were of the opinion that the Audiencia should again be established; for this country is not even in a state to be able to bear such a burden, as it is so ill provided, as I have said, and so borne down with troubles and even with war.
Likewise another difficulty is presented, as the treasury is always straitened; and, on account of the great care which the auditors take to collect their salaries, as it cannot be so prompt as they would wish, they seek borrowed money from the citizens—who give it to them, willingly or unwillingly, each one according to his means or designs. From this follow difficulties, to which they pay no heed; as some of them demand these loans from persons who are parties to suits at the time, who grant these to the auditors in order to place them under obligations, and profit by them.
The difficulty which presents itself to me in this matter is that, if the Audiencia is abolished and everything left in charge of the governor, there will be but slow and poor remedy for the grievances and disorders which may occur. For they must be taken to the Audiencia of Mexico, which is so far away that the aggrieved ones would consume both life and property before the business was settled. Several difficulties occur to me, which are connected with this; but having informed myself fully on this point as to what has happened in the past, all say that they consider government by one person the best, when he governs justly. These men know what the governor can do without the Audiencia, and with it; and they believe that it is better when there are not so many to command them, for they have never seen the audiencias redress illegal acts by the governors. I therefore consider it better, before God and my conscience, that your Majesty should choose for this charge some gentleman and soldier who has proved trustworthy, and whose mode of governing and procedure has been learned and tried in other offices. He should be a good Christian, and, above all, not greedy; for if he is affected with this last the country is ready and eager for an alteration of its condition, whereby the same losses which we have seen in other cases might be caused here.
I am likewise confronted with another difficulty, which is redress for violations of the law by the ecclesiastical judges; but these are cases which seldom happen, and it does not seem just, in order to settle an affair of this sort, that others of a different nature should be deranged, and that an opportunity should be given for so many troubles as result from the contrary—especially as we might attend to such a case by some suitable means, referring it to trustworthy persons here, who would take it in charge.
Although there is no doubt that much of what this paper recounts occurs in other regions where there are audiencias, it must be remembered that in this country, which is the newest of all and more engaged in war than any of the others; and where the hardships of conquest and maintenance are so omnipresent; and your Majesty has little profit or advantage, except the cargo of cloth which goes to Nueva Hespana, and which is divided among all; and as the resources of the country are so scant that there it no place to
Don Pedro de Acuna
Sire:
There is in this city a seminary named Sancta Potenciana, of which your Majesty is the patron, where the daughters of the citizens of these islands are sheltered, and carefully taught and instructed. It has been visited by the archbishop of the islands, Don Fray Miguel de Venavides, and when he observed the custom that obtained of allowing the wives of citizens to enter within the seminary, he issued a decree with censures, ordering that no person, without any exception, should have entrance there. The fiscal of your Majesty considered this a matter for complaint, saying that it was not in the said archbishop’s power to do this, as the matter did not concern him. The case came before this Audiencia as one of fuerza. When the proceedings were examined, he was charged to raise the said excommunication, and leave the matter as before, as it was purely a case for the [secular] government, and concerned the governor of these islands, who represents the royal person of your Majesty by virtue of the royal patronage. Various controversies regarding this having arisen, and answers on the part of the archbishop, this Audiencia continually overlooked his actions that they might avoid a rupture with him, as your Majesty will see by the documents that accompany this. Since it is most expedient that in the future he should be restrained from issuing such decrees, and that scandals should not become necessary, we beseech your Majesty that, after having examined this matter, you will take such action as is expedient for your royal service.
[In the margin: “Santa Potenciana. Take this clause in the process cited to the reporter.” “Elsewhere provided for.”]
On two voyages from Nueva Espana Don Diego de Camudio Manrique has come to these islands as admiral and commander. He has enjoyed our entire confidence, and has discharged his duties to the entire satisfaction of all in these islands; nor has anyone ever said anything about him other than that he is a good servant of your Majesty. All this, and the great ability displayed by him in so few years, constrain us to make this representation to your Majesty, as we have no authority to reward him. May the Lord protect the Catholic person of your Majesty. July 19, 1604. In session.
[In the margin: “Recommendation of Don Diego Camudio Manrique, telling how meritorious he is, and how worthy to receive reward.”]
Don Pedro de Acuna
The licentiate Don Antonio de Ribera Maldonado
The licentiate Tellez Almacan
The licentiate Andres de Alcaraz
The licentiate Manuel de Madrid y Luna
Sire:
The order of the Recollects of St. Augustine [32] desire to be established in the Indias, and have entreated your Majesty to order that permission be given therefor, and that several religious may go for that purpose, and to preach the gospel, to Nueva Espana, the Philippinas Islands, and China. This request having been examined in the Council, it has appeared desirable that—as this concerns the mendicant orders, so highly esteemed, pious and strict in religious observance, and as they can accomplish much good in those regions by their teaching, preaching, and example—your Majesty, if such be your will, might give them permission to go to establish themselves in the Philippinas Islands, where there is most need of ministers of the gospel; and these religious are fitted for so new a country by the poverty and strictness which they profess. Valladolid, February 23, 1604. [There are nine signatures, apparently those of councilors.]
[Endorsed: “Council of the Indias, February 23, 1604. That permission may be given to the Augustinian Recollects to go to establish themselves in the Philippinas.” In a different hand: “Since this order wishes to send religious to the Indians, notify the superiors to take care that those who go be learned men, and of mature age.”]
The King: Don Pedro de Acuna, governor and captain-general of the Philipinas Islands, and president of my royal Audiencia there: In my Council of the Indias has been examined the clause of a letter from the ecclesiastical cabildo of the church there, a copy of which accompanies this, wherein was recounted the transactions in relation to the taking posession by the religious of the Order of St. Augustine of a certain chapel of Nuestra Senora de Guia, which had been erected into a parish; and how the friars of the Order of St. Francis, on their own authority, and without any permission, had established another church in the village of Dilao; and the freedom with which the said fathers of St. Augustine acted, and the arrogance shown by them in not receiving a visitor of their order. As these are matters that should be carefully looked after, I charge and command you neither to allow nor give opportunity for such irregularities, and to take measures to check and correct them, with the utmost discretion, and by the most expedient means possible, advising me of all that may occur. Valladolid, on the third of June of the year one thousand six hundred and four.
I The King
Countersigned by Joan de Ybarra; signed by the members of the Council.
[Note at beginning of MS.: “To the governor of the Philipinas, directing him to take effective measures to check and correct in future the high-handed proceedings of the Augustinian religious. Corrected.”]
The King: Most reverend father in Christ, the archbishop of Manila, and member of my Council: A letter from you has been received and examined in my Council of the Yndias, from which has been learned your advice to the effect that when it is necessary to summon councils to discuss reforms in certain matters, the religious of the orders do not attend them as they should, availing themselves as they do of the privileges which they hold; and that some of them abandon the missions of Indians which they have already instructed and baptized, and dispose of and exchange the appurtenances and furniture of the churches where they administer the sacraments. I thank you for the care and zeal for the service of our Lord with which you ascertained this, and have given me an account of it. However, in so far as concerns the councils, measures will be taken to have his Holiness order a brief to be issued directing the said religious to attend the said councils when the prelates summon them. As for the exchanges and sales of the properties of the churches which you say the teaching religious make, you will check these by the remedies of the law, excommunicating and punishing those who oppose you. Accordingly I charge you to do this; and to be watchful for the preservation and instruction of the natives, so that what they need may be furnished to them everywhere, for this is the principal thing that should be looked to by all the ministers of the gospel. Valladolid, on the thirtieth day of July in the year one thousand six hundred and four.
I The King
Countersigned by Joan de Ybarra; signed by the members of the Council.
[Note at beginning of MS.: “Reply to the archbishop of Manila in regard to stopping the bartering and sale of church furniture by the religious who give instruction.”]
Sire:
I Pedro Chirino, of the Society of Jesus, and procurator thereof for the Philipinas, affirm that the said Society, as a result of its desire that there may be in these islands persons who during their youth may engage in exercises of virtue, to the end that letters may flourish there, founded a residence [colegio] in the city of El Santissimo Nombre de Jesus eight years ago; [33] and that in it there are such religious as are needed for the purpose not only of teaching religion to the natives, but also of giving instruction in reading and writing to their children and to the Spanish children; and that also Latin is studied there—from all of which great good has resulted to the natives, as well as to the Spaniards. Since the country is very poor, and since the said residence has no income, it suffers from great need; and in order that the said residence may advance and may be able to carry on these laudable exercises in learning still further, and may include the study of other subjects of knowledge, I offer my petition to your Majesty that you will be pleased to bestow a gift of one thousand pesos of annual income for the support of the said religious who regularly reside therein for the said purpose, charged against the royal treasury of Mexico or against the proceeds of the saleable offices which are received there.
Father Pedro Chirino
I offer my petition to your Majesty that you will make a grant against the following sources of income: In the first place, against the royal treasury of Mexico, and especially against the saleable offices; against the royal treasury of Manila; against the dues collected on the merchandise brought to Manila by the Chinese and Japonese; against the tributes collected from the Chinese in the island of Manila; against the dues and tributes collected from the Chinese in Cebu and Oton; against the Indians who are assigned to the royal crown, so long as funds remain in the treasury of the fourth. [34]
The Camara [i.e., Council]; let this be now examined. At Valladolid, January 14, 1605.
The licentiate Alonzo Fernandez de Castro
I, Pedro Chirino, of the Society of Jesus and procurator thereof for the Philipinas, affirm, in the name of the residence of the said Society in the city of Santo Nombre de Jesus, that when your Majesty had examined the official reports conveyed in letters from the royal Audiencia of Manila and from the bishop of the said city of Santo Nombre de Jesus, and the ex parte statement made at the request of the said residence, your Majesty decreed that the matter should be considered at the present time. Since the present necessity of the residence is so urgent, as appears from the documents presented, and since the service which it will perform to our Lord God and to your Majesty is so great, provided that the grant desired for the said residence shall be given, I supplicate your Majesty anew to be pleased to consider again the documents which in virtue of a royal decree of your Majesty were made and have been presented. From the four Statements of testimony officially presented, will plainly appear the care and attention with which the religious of the said Society have attended and do attend to the administration of the holy sacraments, and to preaching and hearing confessions, not only from the Spaniards of the said city of El Santo Nombre de Jesus but from the natives and Sangleys. They give their assistance in all the necessities of the people, both spiritual and temporal, with special care; and the said residence has schools in which their children are not only taught to read and write, but also receive instruction in good morals and habits, and, for all those who desire it, in Latin also. There are many students, from whose education and instruction results much good and advantage to all that country. At the same time, the aforesaid residence is very poor, since it has no fixed income to sustain it. The result is that it suffers great need; and if it receives no assistance there is no doubt that the necessity in which it at present is will be increased, since the country is very poor, and the gifts which are made to it are extremely small. At the same time the expenses are heavy; and it is now housed in a very small, old, wooden building, which at the present
Father Pedro Chirino
Granted by the Camara, May 26, 1607:
The licentiate Alonzo Fernandez de Castro
The King: The king my lord and father (may he rest in peace!) by various decrees prohibited trade and commerce of the Western Indias with the Philipinas Islands and China generally, to obviate the loss that resulted therefrom to these kingdoms and to their trade and commerce; and he ordered and commanded that no vessel whatsoever should go from the provinces of Peru, Tierra Firme, Guatimala, or any other part of the Western Indias, to the said kingdoms of China and the Philipinas Islands, under the penalties which were for that purpose imposed. But further, considering the importance of the preservation of the parts of those lands that are reduced to our obedience and to the Christian faith (which had been established there), and likewise for the greater extension of the gospel and of our holy Catholic faith, he allowed and gave
Further, in order that this may be better accomplished, and to remove the opportunities for shipping a great deal of merchandise, and likewise that the crews may go and come in safety, it is my will and I permit that there be four ships in this trade, each of two hundred toneladas burden, and no more; and they shall be my vessels, and shall sail on my account, two each year; and the others shall remain in port making ready for the voyage of the succeeding year, as is ordered—for in this way they will sail at the proper time, without waiting for one another; nor shall they exceed this number and capacity. These ships shall be built expressly for that route, of the said size and of the required strength, on account of the inconveniences that have heretofore resulted from the ships being large and having been navigated on the account of private persons, in whose charge they were placed—which last must without fail cease.
Furthermore, in order to avoid such large expenses as have hitherto been incurred on that route, owing to the large number of agents and officials who have gone in the ships thereon, it is my will and command that from now on there shall be only one commander of the two ships, and one lieutenant, who shall be admiral. Each vessel shall take not more than one captain of war, besides the ship-master, and there may be as many as fifty effective soldiers in each ship, drawing pay; and the sailors who shall be necessary to go and return. These shall be kept under discipline, that they may be effective and practiced. There shall be two examined pilots and one assistant pilot for each vessel, of the necessary qualifications. For the present, and until further orders, I desire, and it is my will, that since the property to be traded will be that of the citizens of those Philipinas Islands, all these officials—commander, lieutenant, captains, masters, and pilots—shall be appointed by my governor and captain-general of the said Philipinas Islands and the archbishop of Manila, the present or the future incumbents of those offices, notwithstanding that they have heretofore been appointed and furnished by my viceroy of Nueva Espana; and him
As I have been informed that there have been many infractions and irregularities during past years on the part of the commanders, admirals, and officers of the said ships, in the matter of carrying money and bringing back great quantities of merchandise on their own behalf; and that they have caused serious grievances to the traders, especially to the citizens of the said islands: for the present I forbid and prohibit them in any case to trade or traffic, or to occupy or lade the said ships during the voyage made in their charge, in small or great quantity, under their own or any other name, in any article whatsoever; nor shall a single tonelada be assigned to them, as to the other citizens; nor can they buy or take from others any space for freight—under penalty of a perpetual deprivation of the said offices on the trade-route, and confiscation of the goods which they may have laded, carried, or taken, which on investigation may be found to be theirs.
I consider it well, and so decree, that, in order that the said officials may be maintained according to their station and the obligations of their offices, there shall be give to the said commander a salary of four thousand ducats, and to the admiral three thousand, for each voyage out and back. And I permit and allow the said governor and archbishop to give to the captains, soldiers, sailors, and artillerymen who shall go in the said ships for each voyage, the wages that they may assign as their earnings, and as just, for the said voyage; for to these no more [than to their superiors] shall permission be given to lade, or cause to be laded, merchandise in quantities small or great, under the said penalties.
And as it has been understood that in the past more commanders than necessary have been appointed for the ships on the said route, and they have carried in the posts of artillerymen and sailors many who were not such, it is my will that this should cease and be corrected henceforth; and that for each piece of artillery that the ships carry, there shall go one artilleryman, and no more, nor shall wages be paid to superfluous men.
And in order that there may be the fitting account and regularity in all things, all proceedings shall be conducted equitably and with great precision in the matters ordered. It is my will and command that there shall be in the said vessels, and sail with them, an inspector and an accountant, to keep account and system in everything. And they shall inspect the articles laded as merchandise, and carried back on return in the said ships, and account for them in their books. The said inspector and accountant shall be appointed by the governor and archbishop in the same maner as they select the commander, admiral and other officers, and with the same intervention of the senior auditor of the Audiencia in case they do not agree. They shall take care that these be persons of approved qualifications, satisfactory, and worthy of confidence; and shall assign them such salary as may appear sufficient and just, provided that it does not exceed two thousand ducats a year to each man for each voyage, for they must not ship goods [for themselves] either little or much, under the penalties provided for the commander and admiral. And the said inspector and accountant must sail, one in the commander’s ship and the other in the admiral’s ship, alternating each voyage. The said governor and archbishop shall give them the instructions and plan which they must follow on the voyage, and they must give residencia like the other officers of the said fleet, before they embark again for another voyage; and the consciences of the said governor and archbishop are charged with the selection and appointment of all the said ministers and officials.
And since, on account of the overloading of the vessels which thus far have plied on the said Philipinas route, we have seen that many have been wrecked, with the men and goods which they contained, and as it is fitting that this be remedied and prevented, we command that in future care be taken that the tonnage to be carried in the said ships shall be conformable to their capacity, leaving the space necessary for the men who sail in them, and the supplies they take—which must be sufficient so that in case of the lengthening of the voyage, for any cause which may arise, the men may not perish for lack of them. Great care should be taken that they be not overloaded or encumbered, so as to put them in danger of wreck or some misfortune; on the contrary, they should be lightly laden, and in such manner as will secure their safety against storms or enemies that may be encountered. The tonnage which, as aforesaid, is to be laden in them shall be allotted by my governor, the archbishop of Manila, the senior auditor and the fiscal of my said Audiencia, and two regidora of the cabildo of the said city of Manila, among the citizens of the said islands who may have property to invest. This allotment shall be made in the most equitable manner, and without aggrieving anyone (as we are confident they will do), for it is just that all should enjoy this benefit and convenience for their maintenance and benefit; and their object should likewise be that the country be peopled with useful colonists, such as will remain there.
I also command that my viceroy of Nueva Espana and the governor of the said Philipinas Islands, each so far as this concerns him, shall moderate and regulate the freight charges to be paid on what is laded in the said ships on their voyages to and fro, according to the expenses thereof—conformably to the reduction that is made in the tonnage of the said ships and the number of men who are to sail in them, and the other expenses incurred—in such manner that no superfluous or unnecessary expenses shall be incurred (but not so that necessaries or conveniences shall be lacking), and that it shall not be necessary to supply anything from my exchequer for the expenditures for the said fleet. For this reason the duties now levied and collected on the merchandise shall be raised two per cent, and that on silver another two per cent, by way of averia [36] as is done on that carried from the Indias via the Northern Sea in the fleets and armed vessels; for this is conformable to the profits of those that trade in the said Philipinas route. The proceeds of this shall be a special fund, with a separate account carefully kept, in the said city of Manila, to be used for the expenses contracted for the said ships and their crews; with this shall be placed the freight charges which may be collected conformably to the order which will be given, as has hitherto been done; and in all things the necessary order and system must be maintained by the said accountant and inspector, and by my royal officials of the said Philipinas Islands.
I charge and command my viceroys of Nueva Espana, both present and future, to take especial care in the accomplishment and execution of all the foregoing; and to station in the port of Acapulco, besides the royal officials who are now there, a person of great integrity, trustworthiness, and competence, with a commission as alcalde-mayor, so that this decree may be suitably enforced in all respects; and no more money may be carried [in the ships] than the amount permitted, whether with or without license. In the said port the registers of all that is brought from the said Philipinas Islands shall be opened by the person to whom that duty is entrusted by my viceroy and by the officials of my royal exchequer at the said port of Acapulco. They shall also together inspect and check off the bales and chests, with the scrutiny and care necessary to ascertain what has come without registry and contrary to permission. The said registers are to be sent to Mexico, as usual, with the results of the investigations made in the said port of Acapulco, by a person of integrity or by one of my said officials. In Mexico everything shall be again checked off, and appraised; and the duties that belong to me shall be collected and proper measures shall be taken to ascertain and learn what has come registered, and whatever shall be found to have come without registry, and whatever is carried contrary to the said prohibition, shall be confiscated: but no permission or opportunity shall be given for committing, in this procedure, or under pretext or occasion thus afforded, any injury or act of injustice against the owners of the said property.
And I command that the same care be taken at the port of Acapulco in examining the royal silver and other articles which may be embarked and carried to the said Philipinas Islands. The royal officials of the said port shall take account of them, and shall inform my governor thereof and the royal officials of the said islands, sending them the registers, and giving them all necessary information. As the majority of the persons who go every year from Nueva Espana to the said islands do not remain there, but return immediately, investing what money they possess, I command my viceroy of Nueva Espana to give permission to no one to go to the Philipinas Islands, unless such person shall give securities that he will become a citizen and resident there for more than eight years, or unless he shall go as a soldier, sent to the governor; and against those who violate this decree, and their bondsmen, he shall execute the necessary penalties without fail.
And as it is my will that all the aforesaid should be complied with, observed and executed inviolably, as also the decrees which were ordered to be despatched by the king my lord, which are hereinbefore mentioned, concerning the said trade, in so far as they are not contrary to what is decreed and ordered, I command my viceroy of the said Nueva Spana and my governor and captain-general of the said Philipinas Islands, and my audiencias there, and my other judges and magistrates, and all private persons whomsoever—each in so far as concerns him—to observe and comply with, and cause to be observed and complied with this decree, with exactness, and to execute the said penalties without any exemption or remission. And in all cases of remissness or carelessness which these my ministers shall display in the fulfilment and execution of the said orders, I command that the penalties be executed against them, and the example which the affair demands shall be made; for this reason I command that, when the residencias of their offices shall be taken, they shall be made responsible for such matters. And that these commands may come to the notice of all, and none may pretend ignorance of them, I command that this my decree be publicly proclaimed. Issued at Valladolid, on the last of December of the year one thousand six hundred and four.
I The King
Countersigned by Pedro de Ledesma; signed by the Council.
[Note at beginning of MS.: “Your Majesty’s decision and mandates concerning the trade of the Philipinas Islands with Nueva Espana. Corrected.”]
Complaints against the Chinese. Miguel de Benavides, and others; February 3-9. Letter from a Chinese official to Acuna. March. Letters from Augustinian friars to Felipe III. Estevan Carrillo, and others; May 4-June 20. Letter to Felipe III. Antonio de Ribera Maldonado; June 28.
Source: All of these documents are obtained from MSS. in the Archivo general de Indias, Sevilla.
Translations: The first and fourth are translated by Robert W. Haight; the second and third, by Henry B. Lathrop, of the University of Wisconsin.
In the city of Manila, on the third day of the month of February in the year one thousand six hundred and five, the most reverend Senor Don Fray Miguel de Benavides, archbishop of these islands, member of the council of the king our lord, etc., declared that, since the uprising of the Chinese Sangleys who were formerly settled in this city, in a market [alcayceria], or large town (which they call Parian) that was situated there, the said Parian and town has been commanded to be built, and has now been built anew, and is at this time again peopled with the said infidel Sangleys. The said Sangleys are infidels and idolaters, and a most pernicious and injurious people to be settled among the Christian natives, newly converted to our holy Catholic faith; for the said infidel Sangleys are most vicious, both with women and in an unnatural manner, and are extremely liberal in spending money for their purposes and desires, and artful and crafty for every form of evil. Moreover, these Indian men and women of these islands, especially those of the neighborhod of Manila, are very easily persuaded to carnal sins, in short, as natives of so hot and humid a climate; although it is a crime against nature, this they do not know, and in some regions did not even have a word for it in their language, until these infidel Chinese made this sin known to them. These native Indian men and women are very greedy, and as they are but lately made Christians, and are not thoroughly instructed, a great many of them find it very easy to leave not only Christian morals, but even the Catholic faith as well, and embrace the superstitions and rites which the idolatrous infidels desire to teach them. Likewise—and this is very important, considering the state of the faith here, and upon what depends the peace and preservation of these islands (namely, the faith in God and obedience to the king our lord), and the extreme danger and peril in which these infidel Sangleys placed us in the previous year of one thousand six hundred and three, in the month of October, from which we were delivered only by the mercy and infinite power of God, by which alone we could be freed—their desire to slaughter all of us Spaniards, and to make themselves masters of this kingdom, is much inflamed now at seeing so many thousands as were here of their fathers, sons, brothers, and kinsmen, and of their friends and countrymen, slain; and how so great an amount of their property here was destroyed. With this so open enmity, hatred, and thirst for vengeance so aroused, they will seek, great in cunning and craft as they are, to sow discord between us Spaniards and the Indian natives of these islands, and separate us, mind and heart.
Therefore his most reverend Lordship, desiring to check so enormous sins, and to avert the so evident dangers from them, and the destruction and end of this kingdom—both in faith and morals, and in loyalty to the king our lord—commanded and commands that there be drawn and received an investigation of the said matter, to seek and apply the remedy, if in justice and right that be fitting; and that the witnesses received shall declare the truth in all
Fray Miguel, archbishop of Manila. By command of his most reverend Lordship: Francisco de Carranca
In the city of Manila, on the fifth day of February in the year one thousand six hundred and five, his most reverend Lordship, Don Fray Miguel de Venavides, archbishop of this said city, caused to appear before him the canon Pablo Ruiz de Talavera, cura for the natives of this city, from whom he took and received oath in verbis sacerdotis, placing his hand upon his breast. Having done this, he swore to tell the truth; and being questioned after the tenor of the caption of this document, declared that this is what he knows, and what is occurring. After the uprising and rebellion of the Sangleys which occurred on the fourth of October in the previous year of six hundred and three, as the settlement and Parian built by the said Sangleys was burned—which stood outside the walls of this city, at about an arquebus-shot from them, where the first houses began—all the site on which the said Sangleys had thus settled was abandoned. As it was thus depopulated, several Indian natives of this country, with some servants of Captain and Sargento-mayor Christoval de Asqueta, settled in several houses close by and adjoining the said site of the Parian, so that there is nothing but a creek between (so small that at low tide it is almost dry), with a wooden bridge; and on the further side, a stone’s throw more or less, is the site of the Parian of the Sangley merchants (or auhaes), where the Xaponese are at present settled. This witness, as a person who has been in this country more than thirty years, and who is an interpreter of the natives, knows that the said Sangleys are a very pernicious people, and are cunning in all evil. They are especially so in the unnatural sin, which they practice commonly among themselves, and likewise with women, with whom they commit the same sin. For this they are very generous, and readily give
Fray Miguel, archbishop of Manila. Pablo Ruiz de Talavera Before me: Francisco de Carranca, notary.
[On the ninth of February of the year one thousand six hundred and five, the archbishop caused to appear before him for the said investigation, the canon Diego de Leon, who, having been sworn in the manner before described, made a declaration in every way similar to that of the preceding witness. He mentioned as an instance of the bad faith of the Chinese, the death of Gomez Perez Das Marinas, and the many good soldiers that they then killed. Below the formal closing of the declaration, but before the signature, he adds the following to his testimony:] This witness further says that in his opinion, if the infidel Sangleys were to come only for purposes of trade to these islands, and none of them were to remain here, the kingdom of China would be altogether friendly toward us for the sake of our trade; and if none of them remained here, the Spaniards would have no occasion to injure them, and they would not have time to acquire influence over these natives, who are quick at learning a new language, and are excellent soldiers, shooting even better than do the Spaniards with arquebuses, and possessing very good weapons.
Fray Miguel, archbishop of Manila. Diego de Leon Before me: Francisco de Carranca, notary.
I, Francisco de Carranca, canon of this holy church of Manila, appointed notary by his Lordship, by his command caused this copy of this information to be made from the original, which was drawn before me, and remains in the archives of the notary-public of this archbishopric. It is a certain and true copy, to the best of my knowledge, and I refer to the original. Witness its copying, correcting, and comparison, Thomas de Cardenas and Juan Camacho de el Hello, residents of this city of Manila, where it is dated, on to the seventh of July of the year one thousand six hundred and five.
Francisco de Carranca, notary.
[We append to this document the following affidavit:]
Sworn statement to the effect that there are Sangleys in Manila in the present year 1605.
In the city of Manila, on the fifteenth day of the month of June in the year one thousand six hundred and five, the schoolmaster Don Luis de Salinas, whom I affirm that I know, declared that it was necessary for expediency’s sake that I, Francisco Davila, notary of the king our lord, should testify on oath that today, on the said day here given, there live, exist, and reside infidel Sangleys in the houses of the citizens of Manila, or in some of them. It should be known that they are in the house of the master-of-camp Pedro de Chaves, and in the house of the master-of-camp Augustin de Arceo, who is at present exercising the said office and military rank in this camp—and the said houses form one side of the palace, and front on the Plaza de Armas—and in the houses of the dean Don Juan de Bivero and those of Antonio de Spinosa, which are on the plaza of this said city; and in a number of others belonging to the most prominent citizens—that is, those of the highest life and rank in the city. The said notary requested me to give the said testimony, and by these presents I ask that there be witnesses, that I the said Francisco de Avila, give my word and truthful testimony that I have seen today, on the said date, the said Sangleys in the said houses, selling their merchandise and being present therein as if in their own homes. And in accordance with the said request I have given these presents in the said city of Manila on the said day, month, and year, being witnesses thereto the prebendary Tomas de Cardenas, Antonio Bacan, and Alonso Cano, residents in Manila. And therefore I have set my seal in witness of the truth.
Francisco Davila
We, the notaries who have here signed our names, certify and give faith that Francisco de Avila, by whom the statement above is signed and sealed, is a royal notary, and to the acts and instruments which have been or are drawn before him full faith and credit are given, in and out of court; and that this may be apparent we have given these presents, in Manila, on the sixteenth day of the month, of June in the year one thousand six hundred and five.
Bartolome de Quesada, royal notary. Alonzo Gomez, his Majesty’s notary. Francisco de Alanis, notary-public.
(Translation of a letter from the inspector-general of Chincheo in the kingdom of China, which was received in this year 1605, addressed to Don Pedro de Acuna, governor and captain-general of the Filipinas Islands. The address is to the great captain-general of Luzon. The same letter was sent by the viceroy of Chincheo and the eunuch of the same province; and since they are all three identical, without any discrepancy except in the signatures, this copy stands for all of them.)
Learning that the Chinese who went for purposes of trade to the kingdom of Luzon have been put to death by the Spaniards, I have inquired into the cause of these deaths and have prayed the king that he will do justice upon the person who has been the cause of this great evil, that redress for it may be undertaken and that the merchants may enjoy peace and quietness. Some years before I came here as inspector, a Sangley, by name Tionez, [sic; sc. Tiognen] [37] went by permission of the king of China with three mandarins to Luzon, searching at Cabite for gold and silver. The whole thing was a lie, for they found neither gold nor silver; accordingly the king directed this deceiver Tionez to be punished, that the strict justice done in China might be known.
During the time of the preceding viceroy and eunuch, Tiognen and his companion, named Yanlion, told this lie; and I, after I came hither, begged the king to have a copy made of all the documents in the case of Tiognen, and to command the said Tiognen to be brought before him with the record in the case. I myself saw the aforesaid papers and caused him to see that the whole thing had been a deceit uttered by the said Tiognen. I wrote to the king declaring that on account of the deceits of the said Tiognen the Castilians had suspected us of intending to make war upon them; and that on this account they had put to death more than thirty thousand Chinese in Luzon! The king did as I asked him and therefore punished the said Yanglion by ordering him to be killed, and the said Tiognen, by commanding his head to be cut off and suspended in a cage. The Chinese who were put to death in Luzon were innocent, and I with others discussed this matter with the king, that we might learn what was his will in this grave affair. There was also another matter of importance to be considered, which was that two English ships had come to this coast of Chincheo, a very dangerous thing for China. This we did that the king might learn what was to be done in these two matters of such importance. We also wrote to the king that his Majesty should command the two Sangleys who pointed out this port to the English to be punished. After we had written the aforesaid letter to the king he answered us that since English vessels had come to China, they should be commanded to go away immediately to Luzon, for fear that they had come for piratical purposes; and
Last year, after we learned that, as a result of the deceit of Tiognen, so many Chinese had been put to death in Luzon, many mandarins assembled to agree upon urging the king to take vengeance for all these deaths. We said that the land of Luzon was a wretched land of little importance, of old inhabited only by devils and snakes; and that, as a result of the immigration there a few years ago of so many Sangleys to trade with the Castilians, the country has been enriched to the extent to which the said Sangleys have labored therein. They have built the walls, and made houses and gardens, and other things of great advantage to the Castilians. Nevertheless, the Castilians had no consideration for these things, and have felt no gratitude for these good works, but have 60 cruelly slain all those people. Although we wrote this statement two or three times to the king, he replied to us that, although he was grieved by what had happened, there were three reasons why we should not avenge ourselves or make war upon Luzon. The first was that the Castilians had long been friends of the Chinese in this region; the second is that it was uncertain who would be victorious, Chinese or Castilians; and the third and last reason, that the people slain by the Castilians were a base people, ungrateful to China, their native country, to their parents, and to their relatives, since so many years had passed during which they had not returned to China. The king said that he did not consider these people of any value, for the aforesaid reasons; and he merely commanded the viceroy, the eunuch, and me to write this letter sent by this ambassador, that the people of Luzon may know that the king of China has great kindness, great patience, and great pity, since he has not commanded them to make war against the people of Luzon.
(The letter of the inspector-general was written on the twelfth of the second month, which, according to our reckoning, is March of the [blank in MS.] year of the reign of Bandel. [38] The letter of the eunuch was written on the sixteenth of the same month and year; and that of the viceroy on the twenty-second of the same month and year.)
Sire:
This province of our father St. Augustine in the Philipinas enjoyed a fortunate and prosperous season as a result of the care, zeal, and strictness in religion of the provincial, who (to my great sorrow) has just completed his term, and was chiefly inspired by the advice, directions, and commands which your Majesty has sent us in your letters, all of which have been scrupulously obeyed and respected. During this happy time there returned to this province Fray Lorenso de Leon, [39] a man who after having been provincial here went on business of the province to Espana and Roma for six years, as your Majesty has been fully notified. This father Fray Lorenso de Leon came, then, to disturb all this good, having sought and pursued nothing but his own personal interest and desires, with his notorious vanity and ambition, and having wholly neglected the general advantage of this forgotten province.
He arrived last year, one thousand six hundred and four; and up to the present time (our provincial chapter having been held in the interim) his only occupation and efforts have been to bring it about by unfair contrivances that he should attain his own pretensions and advancement, as is evident by the result. In the face of the requisitions and notifications made by our assembly of definitors, he, although he was under solemn oath, concealed the papers and documents which he brought with him, and brought them forward only in this present chapter. These documents,
After the majority of the chapter, including those most worthy of confidence, had agreed and determined, for the greater peace and quiet of the chapter, to elect as provincial a deserving religious of the qualifications required by our rules, we proceeded peacefully with the election, until the said father Fray Lorenso de Leon took control of it. Although he had no right to be present in spite of his being president, he eagerly seated himself so near the clerk who gave out the blank ballots that, whether by fear or affection, he certainly by this, and with his gestures and signs, being himself a candidate, affected and changed the wills and intentions of some of the electors, contrary to the freedom of the election. Moreover, he was present at the counting of the votes and ballots with the three tellers. When he discovered that he had some votes, at which time he ought to have departed, and that another (whom he feared) was receiving more than he was then, so as to be sure of the election—and that candidate is said certainly to have had it—exceeding his authority, he barred the votes and commanded the counting to cease, declaring the election to be void. He showed—as a pretext, as will later appear from all this—a ballot or vote somewhat torn, in order to force a new election. Hence followed much ill-will, which he manifested on his side. In order to compel a new decision, as a result of the fear and change of purpose which he intended to cause in their minds, he delivered deceitful and satirical speeches (with which he is provided), in which he let them know that there was no one else in the chapter who could be elected except himself. He declared that he was not obliged to confirm him whom they might elect, making this declaration for the benefit of him who presumed to be most fit to be chosen. Although he was challenged and called upon to declare the impediment or incapacity of that man or of any other, he was not willing to do so, since in truth there was no such disability. As a result of this and other acts of tyranny, he forced a new election and new vote, to the great disgust and astonishment of the chapter. This sufficed to elect him (as he was in fact elected) provincial.
The result is manifest in the holders of all the better offices and convents. They are chosen from the friars of his province of Mexico, and from those who have assumed the habit here—unlearned, dissipated, and worthless boys. At the same time he has put out of office those whom he has oppressed, solely because they have come, being sent out by your Majesty from the provinces of Espana. The hatred and division among ourselves arising from his party cannot be remedied unless you Majesty take prompt measures to cure it from there, so completely have these fathers who are not from Espana obtained possession of the province, which is not very lucrative under their control. All the rest of us remain in discouragement and unhappiness to see such things, so opposite to good government and the Christian religion, and so full of peril to consciences. The result has been that some religious have not been willing to accept priorships in this chapter, for fear that they cannot hold them securely, inasmuch as the said father has not in their view been elected as a lawful superior, considering the coercion in the proceedings. Taking warning from past experience, fearing to cause public scandal and the rumors that result from disputes and investigations in such matters, and timid because of the little redress that can be had here, we have endured this affliction, and will suffer the harm within our own gates. For the whole series of proceedings is in violation of law; yet we have not, although your Majesty has many just counselors in this his royal council, entered our plea for justice and liberty before the council; for we desire to avoid scandals, and the governor of these islands has shown himself to be greatly biased in favor of the provincial elected. This is due to the activity and unlawful proceedings of the sargento-mayor Christoval de Asqueta, long since an agent for father Fray Lorenso de Leon. Such a relation is completely contrary to the rule of our order and our withdrawal from the world. Our only redress is in recourse to your Majesty, prostrate before whose feet we send our petition from this remotest province to our patron, defender, and gracious king, praying for justice, relief, and liberty in this case and in all other cases in which oppression is brought upon our good purpose and holy zeal, which were taught us in the convents in the provinces of Espana. We assure your Majesty that we who make this earnest and truthful
Fray Estevan Carrillo, definitor. Fray Bernabe de Villalovos, definitor of Guadalupe. Fray Miguel Garcia, visitor. Fray Jhoan de Tapia, associate of the late provincial and secretary of the province [?]. Fray Francisco Serrano, sometime visitor. Fray Miguel de Siguenza, sometime visitor. Fray Mathedo Dacas, prior. Fray Jhoan de Pineda, prior, and lecturer in theology. Fray Diego Pardo, procurator-general. Fray Jheronimo de Salas, prior. Fray Jhoan de Rojas, sub-prior of Manila. Fray Miguel de San Marco Fray Bartolome de Aguirre Fray Ambrosio de Leon, procurator.
[Endorsed: “September 12, 1606. Considered; the decree on a separate paper.”]
Sire:
The Order of St. Augustine in these islands has for years been in need of reform, and many letters have been written to your Majesty on this subject. During the provincialate which has just come to an end, that of Fray Pedro Arce, some reforms were accomplished as a result of his good example, for he is a friar who follows the rules of his order very scrupulously; but as he had no one to carry this beginning to perfection, for lack of friars such as himself, he did not achieve what he desired. His successor is named Fray Lorenzo de Leon; and he has begun to overthrow everything which his predecessor established, by oppressing the Castilian friars and encouraging the creoles, [41] who are utterly shiftless and a set of fools. From this will necessarily follow the entire ruin of the province. The only means of remedy is that your Majesty should send religious from Castilla and those provinces of Espana in order that this province may lift its head and be reformed. The religious of the said order will write to your Majesty. There are very zealous ones among them, especially Fray Pedro de Arce, [42] the late provincial, to whom entire credit may be given.
May our Lord keep your Majesty for the good of your many kingdoms. Manila, June 1, 1605.
Fray Bernardo de Santa Catherina, commissary of the Holy Office, of the Order of St. Dominic. [43]
Sire:
In spite of the fact that I am one of those who joined in signing a common letter which was sent to your Majesty by the majority of the chapter of this province of our father St. Augustine in the Philippinas, I cannot satisfy my conscience or manifest the zeal which I ought to possess, without giving personal notice to your Majesty of certain things with which as associate of the late provincial and as secretary of the province I became acquainted, and which still continue to exist, to the great harm and diminution of the province. I am encouraged to do this, although it is the first time that I address you, by reasons which demand a remedy; and by considering, with the certain proofs which I have, that your Majesty as a king and father most benevolent and most Christian will not be indignant that a chaplain, servant, and vassal such as I should give information, by means of these and other just suggestions, in order that reform may result from them. Ever since father Fray Lorenso de Leon returned to this province, it has steadily degenerated from the harmony and influence which it had previously gained, as a result of the great improvement shown in all things under the control of the virtuous superior of the previous term. It now grows worse and worse the more it has of him who is at present the superior, the father already mentioned. The plan and the tricks with which he was elected I do not write to your Majesty, since they have already been recounted in a common letter, to which I refer. As a result of his election the religious from Mexico who are here, and have assumed the habit in this country have recovered their strength. They are nearly all of little ability, ignoramuses, uncontrolled, and of most perverse inclinations. Out of the respect and reverence due your Majesty I do not enter into details; I only state particularly that the games of cards have been revived among them. The one who has especially distinguished himself is a certain Fray Jhoan de Amorin, who with the said father Fray Lorenco de Leon went from this province to the province of Mexico, returning again with a very bad reputation and the name of having a restless disposition, ambitious and injurious to all, and personally vicious and dissolute, unrestrained in all respects.
The said father being in Mexico took under his charge the conduct of some religious intended for this province, and recruited from that one. He was in charge of the clothing and other possessions of these religious, and even of the fund granted from your Majesty’s treasury of that kingdom for such conveyance of friars. He deceitfully affirmed that it has been spent, but rendered no account for it; and tells different stories about it, such as to condemn him. He has always been under the protection of the said father Leon, who has received his pay from the great amount which the other has obtained for him, during this last chapter, by means of secular and religious persons belonging to his party. As the climax of all this, he has appointed the said father Amorin prior of the convent of Tondo, in the sight of all this community. The common people have objected and murmured much, since in that village they have previously had special proofs of our disinterestedness and purity of motive.
Of the many things which were taken in charge by Father Lorenco de Leon to be attended to in the kingdoms of Espana and Roma, for the benefit of this distant province, not one of the least importance or necessity has been concluded; yet he has spent, just as if he had carried everything through, the assessments and additional contributions which were given him in common by the province. He has cared only for his private interests and his private claims, as is manifestly shown by the titles that have been lavished upon him ... master, though he has not sufficient learning; and president and vicar-general for all chapters and assemblages, to the manifest injury of the members of this province. He was received as such, although in violation of law, only in order to avoid contention and scandal. But he has assumed still more authority, as a result of the liberty which he has, and in the documents which he issues adds the title of provincial and vicar-general. All this is without the command of your Majesty and of your royal Council of the Indias, and is contrary to the grants made to our provincial fathers of Castilla who have so long exercised a similar office. This is right, since this province was established and is maintained by them and the honored friars who have come out hither from Espana. We have greatly suffered from the lack of such Spanish friars, since it is now six years since religious were sent out to us here. The cause has been the fact that the said father Fray Lorenzo de Leon went thither, and although he might have brought back a noble shipload of them, he did not undertake the work with sufficient diligence—expecting to obtain friars from Mexico, and to convert to his own use the grants made for such conveyance in Sevilla from your Majesty’s treasury. The fact is, that although he received a decree and allowance to bring eighteen religious from those provinces, he actually brought only seven to whom the habit of our father St. Augustine belonged. The other eleven he supplied with laymen who were traveling secretly to the Indias, and he received from them special bribes, putting upon them habits of the order, that they might in this way get as far as the registry in Vera Cruz and afterward return to their own condition. The said father thus retained in his hands all the allowance which he had received. I would not dare to make this statement to your Majesty if I did not know it from the relation of those very seven religious whom he brought hither from Espana. Additional evidence is a letter (which I saw) from Dr. Antonio de Morga, written soon after his arrival in Mexico, in which he gave this information to persons from there. Nothing has been done in this matter because of the fear and subjection in which the said father Leon has placed those of us who might speak and demand justice for this and other most unjust acts of which he has been guilty. I testify to your Majesty that his cell and manner of dress are like those of
Manila, June 20, 1605.
Fray Jhoan de Tapia
[Endorsed: “June 22, 1606; to the Count of Lemos.” “September 12, 1606; examined; no answer.”]
Sire:
On every occasion which has arisen I have regularly advised you of whatever seemed desirable for the proper service of your Majesty, which is my only desire. Accordingly, last year I sent a letter by the two ships which were despatched, a duplicate of which I send in this, with other matters that have come to my notice. Your Majesty will be pleased to have this examined, as it treats of some affairs which demand remedy; and in regions so remote many difficulties arise when due provision is not made—as will be seen in some papers which are sent with this, concerning the little respect which the soldiers and troops of war show toward the auditors, as the governor claims that we are not their judges; and regarding the galleys which the governor has built, and their excessive cost, which is the ruin of this country; likewise will be seen therein the many offices and positions of profit which the governor has given to his creatures, against the decrees of your Majesty and the instructions for his office, so that all those
The royal [estate] in these islands is in debt for a large sum of money in gold, as your Majesty has been informed; on this account all those who draw salaries and stipends therefrom are in the utmost need—so much so that we have not been able to pay this year the president, auditors, archbishop, bishops, prebendaries, or ministers of instruction and justice, not having the means to pay them. Most pitiable of all has been the plight of the soldiers, who are suffering the utmost extremity, without there being any resources with which to aid them. All this has been caused by the excessive cost of the galleys, and the great expenses incurred by some expeditions made with them without anything being thus gained. In the interim, until your Majesty be pleased to order some provision, we shall take great pains to do what is most expedient so that these expenses may cease and the country be defended without them. [In the margin of this paragraph is written: “No answer to be given.”]
This year it will be very necessary to appropriate a considerable loan of money from what comes from Nueva Spana—because the viceroy of Mexico has not sent the usual aid, and it is impossible to get along without obtaining it from private persons—that the land may not go to ruin; for I can assure you that it has come to this extremity.
Last year I advised you of the many offices which the governor had granted, and in this he has continued—going so far that, observing the general complaint of all the meritorious persons, I have tried to restrain him. At this he showed little inclination to favor my efforts, and offered me some affronts—which I shall not mention, as they were of such a nature as to affect only me personally and not my office or its authority. But, because it appears to me expedient to inform you concerning one such case, I shall do so, as it is a matter which touches the preeminence of the officers whom your Majesty maintains here, so that your Majesty, if you please, may order it to be set right. [On the margin of this paragraph: “Concerning the offices which the governor has filled; join this relation which Don Antonio de Ribera sends to that which the governor writes concerning the offices, and have it all brought.”]
By the ordinance of this royal Audiencia it is directed that an Audiencia building be erected in which the president and auditors shall live; and by a later decree it is ordered that there shall be a royal building, very imposing, so that these infidels may see the authority with which your Majesty is served and which the officers who serve in these offices must possess. I, as the senior auditor, lived in the royal building, whence, on the occasion when your Majesty directed the treasury of the royal exchequer to be established in the royal building, the governor ordered me to move, in order to make room for the treasury. As this wrong was done to me, I laid it before the Audiencia, saying that he was exceeding the commission given by the royal decree; and that, in accordance therewith, it was not the will of your Majesty that my place of abode should be taken from me, as it had been occupied from the time when it was built by the president and auditors. This was shown to the governor by the [Audiencia’s] record of proceedings; and it was decreed in the Audiencia that in the royal building where I was two main apartments should be cleared out, in which the treasury and the books of the royal exchequer should be accommodated. The governor, in spite of this action, took all my apartments from me and lodged therein a royal official; whereupon, as there is a great lack of houses in this city, I was obliged to move into a house of wood and thatch, which was unsuitable to the last degree, and attended by much danger because of the frequent fires which occur in this city. Accordingly, in the two fires which have occurred this year I have been obliged to go with my effects and books from one place to another, until at last I rented for them and my papers an apartment outside of my house in a building of stone belonging to a citizen, where I keep them. Besides experiencing so great inconvenience, this country is so warm that I assure your Majesty, with all due regard for truth, that my health is failing; and I fear that I shall lose my life, through the poor appointments of the house and on account of the intemperate heat from which I suffer in going to the Audiencia. But so great is the dislike which the governor has taken toward me, that neither the injustice and wrong, nor the danger of fire, nor the failure of my health has moved him to give me a lodging; nor is one to be found at any cost. I beg your Majesty that, even if it may not be necessary for me, you may command what is to be done in regard to the other auditors, for he has depreciated my authority and maltreated me in such manner that I would consider it a great neglect of duty to your Majesty if I did not advise you of it, and this has led me to give so detailed an account. [In the margin: “No answer to be given.”]
In the letter of last year which will accompany this, I communicated an expedient which has occurred to me whereby this land might be maintained in abundance, with only the property which the royal treasury has in these islands, without there being any need of aiding it from the royal exchequer of Mexico; and the paid soldiers could be increased, and other good results might be achieved. I beseech your Majesty to have it examined, as it appears desirable to both the archbishop and the bishop of Nueva Segovia, to whom I have communicated it, and who thought it very good. [In the margin of this paragraph is an order which says: “Let the governor and the Audiencia inform us concerning this plan, sending them a copy thereof without issuing any decree; and let them send an account of the advantages and difficulties which may have occurred to them, with their opinion.”]
It is more than eight years since your Majesty was pleased to do me the favor of giving me a post as auditor of Mexico, with an order to establish the Audiencia in these islands. I sat therein four years, and I am now advised by way of Nueva Espana that the place in that Audiencia which was occupied by the licentiate Francisco Alonso de Villagra, who passed on to the royal Council of the Yndias, has been given to me. Although the time for which I was to serve here is already past, I have not dared to leave these islands this year, as I have no order expressing the wish of your Majesty; and likewise because the governor, Don Pedro de Acuna, is obliged to go on the expedition to Maluco, and, if I go to Nueva Espana, only three auditors will remain. The eldest of these, who, according to the ordinance, must take up the duties of the captain-general, is so burdened and his health so poor that he cannot attend to the affairs of war. On this account, and because I understand that your Majesty would be better pleased to have me in this country, I have not gone to enjoy the favor which has been extended to me in Mexico—which is very great, and a notable promotion—although the greatest favor that I can receive is to let me serve in this Audiencia at a time when important affairs may occur, whereby I may show my desire. I beseech your Majesty that what I am doing in staying here to further serve your Majesty be permitted and approved. [In the margin is this order: “Let him go immediately, in accordance with the decree which was sent him.” [45]]
During the whole time since I have been favored with this post in Mexico, I have been occupied in your Majesty’s service, and with sitting in this royal Audiencia. I beseech your Majesty that, since in similar offices of justice all the privileges are enjoyed from the day of the nomination, as if the office were being exercised, the favor may be done me that I may not lose my seniority, from the day when your Majesty was pleased to appoint me auditor in Mexico (especially as I have been occupied in what I was commanded to do), as was done with Doctor Francisco Alonso de Villagra when he went to fill the same post at Mexico; he was detained by an official visit at Santo Domingo, and did not lose his seniority, [In the margin: “What he asks is unreasonable.”]
Last year two ships were despatched somewhat late, and the flagship arrived in a dismantled condition at the end of four or five months of sailing, with little damage; but the other was lost on the opposite coast of these islands, without any person or any part of her cargo being saved. This was a great pity, and especially so after so many wrecks as we have had in years past. God was pleased to bring hither in safety two other ships, which go out this year, which has been some relief to the citizens and merchants of this city. [In the margin: “No answer to be given.”]
The licentiate Geronimo de Salazar y Salcedo, fiscal of this royal Audiencia, is dead. He leaves his wife in very poor circumstances and a daughter who is without any resources, which is a great pity.
In a letter of last year I told your Majesty how the sargento-mayor went to La Laguna, which is about fifteen leguas from this city, in pursuit of the Sangley rebels. As they were in two bodies of at least two thousand each, unarmed, wounded, and fatigued, and without any means of defense; and the sargento-mayor had two hundred Spanish arquebusiers, and three hundred others from Pampanga who are natives of these islands, armed with arquebuses and muskets, and eight hundred well-armed Japonese, besides five or six thousand natives with lances, pikes, halberds, partizans, javelins, and bows and arrows, their strength was so great that, without the Sangleys facing them, the natives killed them—attacking first one troop and then the other, with perfect safety and not the slightest danger. In this affair twelve or fifteen days were spent in the going, the work, and the return, and for this he claims more remuneration than if he had pacified the states of Flandes; and he is not even contented with the governor having given him an excellent encomienda in the vicinity of this city, besides another good one which he possesses in Pangasinan. At present he is enjoying both of them contrary to the instructions of your Majesty, and they are among the best in the islands. I advise you of this so that the service which he has rendered, the time spent, the danger of the expedition, and the risk that he personally ran, may be known, so that the reward may be conformable to that and not to the favor which the governor extends to him and the claim which he makes. For he dares not ask to have investigations made in the Audiencia, nor should an opinion be given in it as your Majesty orders by the royal decrees; for it is not known in the royal Council how little he did, that it was not a service of such importance as to demand more reward than what he held in the first encomienda.
All the welfare of this land, for its maintenance and the prosperity of those who reside in it, lies in the cargoes of the ships which are despatched to Nueva Espana, with which your Majesty favors the citizens of this city and the settlers. I assure your Majesty with the truth that I desire to employ, that much wrong is done them, and that the ships are laded for the dependents and connections of the governor, by which they are benefited with great riches; and the same thing is done by the commanders and admirals who come from Mexico, who, as they are persons from the household of the viceroy, are the ones who get the benefit. The governor will not allow the Audiencia to interfere in this; and thus the persons to whom this favor was extended suffer, and those enjoy it who were prohibited from doing so, and counted undeserving. I communicate this, that your Majesty may be pleased to order it corrected; for it is a matter which affects all with much grief and resentment. [In the margin: “No answer to be given, for suitable provision has already been made.”]
The plan which appears suitable for this (which I humbly beseech may be looked into, according to my desire) is what your Majesty has commanded by his royal decree—that there should be sent each year to the Council a report of what is laded in the ships, and to what person it belongs; and this is not done. In order that this should be carried out, it is expedient that an auditor should be sent by the royal Audiencia—and not by the governor, as that is not fitting—who should take, on the oath of a notary, account of everything which enters in the ship, nothing being laded without his presence and supervision. In this manner the freighting will be justly done without the freighters who are appointed having a chance to sell the tonnage, as they do today. Thus they leave the citizens without the share which belongs to them, defrauding the royal customs, as would appear if this plan were observed—at which I know your Majesty would be very glad, and all the citizens would enjoy fully the favor which has been granted them. God protect the Catholic person of your Majesty. Manila, June 28, 605.
The licentiate Don Antonio de Ribera Maldonado
Relacion de las Islas Filipinas, by Pedro Chirino (concluded).—See Bibliographical Data at end of Vol. XII. Full details regarding this work will be given in the bibliographical volume at the end of this series.
All the rest of the matter contained in this volume is obtained from original MSS. in the Archivo general de Indias, Sevilla; their pressmarks are as follows:
1. Letters from Acuna.—“Simancas—Secular; Audiencia de Filipinas; cartas y expedientes del Gobernador de Filipinas vistos en el Consejo; anos de 1600 a 1628; est. 67, caj. 6, leg. 7.” The postscript regarding Santa Potenciana—“Simancas—Filipinas; cartas y espedientes del presidente y oidores de dha Audiencia vistos en el Consejo; anos de 1600 a [1612?]; est. 67, caj. 6, leg. 19.”
2. Decrees regarding religious orders.—(A) The first: “Simancas—Audiencia de Filipinas; consultas originales correspondientes a dha Audiencia desde el ano de 1586 a 1636; est. 67, caj. 6, leg. 1.” (b) The second and third: “Audiencia de Filipinas; registros de oficio; reales ordenes dirigidas a las autoridades del distrito de la Audiencia; anos de 1597 a 1634; est. 105, caj. 2, leg. 1.”
3. Grant to Jesuit seminary.—“Simancas—Secular; Audiencia de Filipinas; cartas y expedientes de religiosos y misioneros en Filipinas vistos en el Consejo; anos de 1569 a 1616; est. 68, caj. 1, leg. 37.”
4. Decree regulating commerce.—The same as No. 2, (b).
5. Complaints against the Chinese.—“Audiencia de Filipinas; Simancas—Eclesiastico; cartas y espedientes del arzobispo de Manila vistos en el Consejo; anos de 1579 a 1679; est. 68, caj. 1, leg. 32.”
6. Letter from Chinese official.-The same as No. 1.
7. Letters from Augustinians.—“Simancas—Eclesiastico; cartas y expedientes de personas eclesiasticas vistos en el Consejo; anos 1570 a 1608; est. 68, caj. 1, leg. 42.” The letter from Santa Catherina—the same as No. 5.
8. Letter from Maldonado.—“Simancas—Secular; Audiencia de Filipinas; cartas y expedientes del presidente y oidores de dicha Audiencia vistos en el Consejo; anos de 1600 a 1606; est. 67, caj. 6, leg. 19.”
[1] Marginal reference: “I John, 2.”
[2] A town on the western coast of Samar, ten miles east of Catbalogan.
[3] These were Father Melchor Hurtado and Francisco Gonzalez, and the brother coadjutor Diego Rodriguez. They were sent from Mexico in March by Francisco Vaez, the provincial of Nueva Espana.—Pablo Pastells, S.J.
[4] Referring to Ignatius de Loyola (1491-1556), the founder of the Jesuit order, and afterward a saint; he is here mentioned as “blessed,” as he was not canonized until 1622.
[5] The religious exercises recommended by Loyola, and composed by him while in retirement near Manresa, Spain, in 1522; they from a book entitled Exercitia spiritualia ("Spiritual exercises”) which has ever since been a text-book of the Jesuit order.
[6] “The figure of a lamb stamped on the wax which remains from the paschal candles, and solemnly blessed by the pope on the Thursday after Easter, in the first and seventh years of his pontificate.” (Addis and Arnold’s Catholic Dictionary, pp. 17, 18.)
[7] Apparently meaning the interior pellicle of bamboo (Bambus arundo; Vol. XII, pp. 189, 190, note 44), used in Eastern lands as a substitute for paper.
[8] Decurias: alluding to a custom in Spanish schools of placing the pupils, by tens (or sometimes in smaller numbers), under the charge of the most competent of the older students, under the supervision of the master of the school.
[9] Marginal reference: “Wisdom, 7.”
[10] Marginal reference: “Romans, 10”—evidently to the seventeenth verse of that chapter, “Faith then cometh by hearing; and hearing by the word of Christ.” All citations from the Holy Bible, and references thereto, made in the translations for this work, are taken from the standard editions of the English Douay Bible.
[11] Marginal references: “Psalms, 18,” and “Hebrews, 4.”
[12] Marginal reference: “John, 9.”
[13] Marginal reference: “I Timothy, 2.”
[14] These were Fathers Gregorio Baroncini, Fabricio Cersali, Tomas de Villanueva, Diego Laurencio, Pedro de Segura, and Angel Armano; and the brother coadjutors Francisco Simon, Martin Sanchez, and Diego Zarzuela.—Pablo Pastells, S.J.
[15] This was the “Santo Thomas;” a full account of its voyage, and of its wreck at the Catanduanes Islands, is given by La Concepcion (Hist. de Philipinas, iii, pp. 428-435). He says that at the Ladrones Ribera found the survivors of the ship “Santa Margarita,” which had been wrecked there only a month before; of these he ransomed four, promising to send from Manila for the others, later. He mentions, as a part of the cargo, “horses, sheep, goats, and cats.” At the end of this account, he states the pressing need of better ships for the long and stormy voyage to Nueva Espana.
[16] Marginal reference: “Psalms, 77; Zacharias, 9.”
[17] A punishment by which the culprit was strangled with an iron collar.
[18] La Concepcion gives (Hist. de Philipinas, iii, pp. 409-411) a summary of the proceedings of this council. They appointed a committee to provide a vernacular translation of the catechism (of which the Christian doctrine had already been rendered into the Visayan tongue), in harmony with the Tagal translation of that book. They also appointed a representative to go to Manila and confer with the Audiencia on various matters concerning the royal jurisdiction—especially regarding the proposal to enact statutes suppressing polygamy among the natives. In the council complaints were made by the ecclesiastics against the encomenderos, that they treated the Indians with injustice; in return, the encomenderos attacked the priests, and the bishop was obliged to interfere between them to quell the dissensions, reproving the encomenderos.
[19] Spanish, angelitos; a play upon words, apparently alluding to the gold coin known as angelot (from the figure of an angel thereon), used in the Low Countries in the sixteenth century. A similar name (angelet) was given to one of the coins struck by English rulers of France in the period 1150-1460.
[20] A delicate and refreshing fruit, the Carica papaya; sometimes called “papaw,” but is not the same as the papaw of North America (Asimina). Crawfurd regards it, however (Dict. Ind. Islands, p. 327) as having been introduced in the Philippines by the Spaniards, from tropical America. See descriptions of the papaya in Delgado’s Historia, pp. 520, 521; Blanco’s Flora, pp. 553, 554; and U.S. Philippine Commission’s Report, 1900, iii, p. 280.
[21] La Concepcion gives a similar account of this episode in Hist. de Philipinas, iv, pp. 67-69.
[22] Panamao is the ancient name of the island of Biliran, off the northwestern extremity of Leyte, and is still applied to a mountain in the northern part of Biliran.
[23] Picote: a sort of silken fabric, very lustrous, used for garments. Jusi (husi) is thus described in the U.S. Philippine Commission’s Report, 1900, iv, pp. 55, 56: “The especial product of Philippine looms, especially those from the towns of Caloocan and Iloilo, is jusi. These Philippine jusis, celebrated for their lightness, beauty, and delicate patterns, are made from silk alone, or more commonly with the warp of cotton or pineapple fiber and the woof of silk. Pieces are made to suit the buyer. These pieces are usually 30 or more yards in length, and from three-quarters of a yard to a yard in width, and beautifully bordered in colors. This beautiful cloth, which varies in price from 50 cents to $1 a yard, compares favorably with fabrics of European manufacture.”
[24] The present Silang is nineteen miles south of Cavite.
[25] Spanish, monumento; an altar erected in churches on Holy Thursday which resembles a sepulchre.
[26] Water blessed in the font on Holy Saturday and the vigil of Pentecost, which must be used at least in solemn baptism.... The priest then pours oil of catechumens and chrism into the water.” These are two of the three kinds of “holy oils;” chrism is composed of olive oil mixed with balm. See Addis and Arnold’s Catholic Dictionary, pp. 64, 152, 616.
[27] Marginal reference: “I Maccabees, 6.”
[28] Marginal reference: “St. Ambrose, De officiis clericorum, i, chap. 40.”
[29] Equivalent to about twenty-eight feet, U.S. measure.
[30] He left Cavite on the seventh day of July, in the vessel “San Antonio,” which was built in the island of Panamao. This vessel was lost in 1604, while making its second voyage from Cavite to Acapulco.—Pablo Pastells, S.J.
[31] Juan Manuel Hurtado de Mendoza y Luna, Marques de Montesclaros, who held an important office in Sevilla, was made viceroy of Nueva Espana, arriving at Mexico in September, 1603. This office he held until 1606, when he was made viceroy of Peru. He died in 1628.
[32] Spanish, Recoletos: the barefooted branch of the Augustinians, known also as Descalzos in Spain and its former colonial possessions. The origin of this brotherhood is due to a reform movement in Spain in the sixteenth century, started by the Venerable Thomas de Jesus, who was for many years a captive among the Moors in Africa. He, with other lovers of primitive observance of the Augustinian rule, essayed to reintroduce divers customs no longer common among the brotherhood, as frequent fasts, midnight prayers, wearing beards, and going with uncovered heads.
[33] Cf. the document in Vol. XI, “Grant to Jesuit school in Cebu,” dated December 11, 1601. See note thereon regarding translation of colegio.
[34] Referring to the fund arising from the fourth part of the tributes in encomiendas where no religious instruction was given; this fourth was reserved for the benefit of the Indians. See Vol. VIII, pp. 29, 160.
[35] In legajo 2637, sec_a_, de est_o_. of the Simancas archivo is a document recording the proceedings at a session of the Council of State on July 20, 1604; among the questions discussed was this one of trade between the American and the Oriental colonies. The councilors gave their opinions separately. Their conclusion was that the prohibition of trade in Chinese goods then in force between Peru and Nueva Espana be made general; and that a period of only six or eight months be allowed for the consumption of such goods already on hand, instead of the two years recommended by the Council of the Indias. “It is desirable to do this promptly and rigorously; but merchandise brought for use in the churches and in Divine worship should be excepted from this prohibition—save that in the future neither this nor any other exception should be considered, but the door to this trade should be closed by all means. The Marques of Montesclaros was recommended as the proper person to carry out these instructions, as he had not been concerned in that trade. One of the councilors advised that the appointments of the commanders on ships in the Philippine trade be retained by the viceroy of Spain, rather than given to the governor and archbishop at Manila.
[36] Literally, “average;” a certain duty levied on merchandise in the India trade.
[37] See account of this affair in Vol. XII, in the first document 1603; this name is there given as Tio Heng.
[38] Apparently a corrupt phonetic rendering of the name of Wan-Leh, then emperor of China (Vol. III, p. 228). As he succeeded his father in 1572, the blank date here must refer to the thirty-third year of his reign (1605).
[39] Lorenzo de Leon was a native of Granada, and entered the Augustinian order in Mexico where he made profession in 1578. Four years later, he entered the Philippine mission, and spent twelve years as minister in Indian villages in Luzon. He was then advanced to various high offices in his order, among them that of provincial (1596). He was a religious of exceptional abilities, and the general of the order, as a recognition of his great endowments in virtue and knowledge, appointed him master and president of provincial chapters. After his second election as provincial (1605) he was at the intermediate congregation deposed from this dignity by the fathers definitors. Accepting this rude blow with humility and Christian resignation, he withdrew to the convent of San Pablo de los Montes, where he spent the following year in prayer and pious works. Returning to Mexico in 1606, he died in that city in 1623. This account is condensed from Perez’s Catalogo, p. 29.
[40] Spanish, propiedad: property enjoyed contrary to their vows by members of religious orders.
[41] As the word “creole” is often used in a vague or inexact manner, it seems best to state that, as used in our text, it means a person of pure Spanish blood, born in any of the Spanish colonies.
[42] Pedro de Arce was born in the province of Vitoria, in Spain, and made his profession in the convent at Salamanca, in 1576. He came to the Philippine Islands in 1583, and ministered in various Indian villages, then filled several high offices, finally becoming bishop of Nueva Caceres (1609) and bishop of Cebu (1613). After a long and laborious career, he died at Cebu, on October 16, 1645, at the age of eighty-five.
[43] Bernardo Navarro de Santa Catalina was one of the first Dominican missionaries, arriving at Manila in July, 1587. His labors were principally among the Indians of Pangasinan (in whose language he composed many short devotional works), until he became provincial of his order in the islands, June 15, 1596. When the term of this office expired, he was appointed commissary of the Inquisition; and in 1616 was again elected provincial. Undertaking soon afterward a journey to Cagayan in the rainy season, he was made ill by fatigue and exposure, and died at Nueva Segovia (the modern Lal-lo or Lallo-c), on November 8, 1616. See sketch of his life in Resena biog. Sant. Rosario, pp. 80-86.
[44] The enterprise here mentioned was an attempt to regain possession of the Maluco Islands, which had just been seized by the Dutch. In June, 1605, arrived at Manila the commandant of the Portuguese fort at Tidore, with some of his soldiers, accompanied by three Jesuits and many native Christians—all of whom had been expelled from Amboyna and Tidore by the Dutch. At the same time came a reinforcement of a thousand troops from Spain; and Acuna resolved, with this aid, to prepare an expedition for the recovery of the Spice Islands. In February, 1606, a powerful fleet set out for this purpose, carrying more than one thousand three hundred Spaniards, who were aided by six hundred Indian auxiliaries; they were successful, under Acuna’s personal command, in recapturing Amboyna, Tidore, and Terrenate, and carried to Manila as a prisoner the petty king of the last-named island. See La Concepcion’s account of this expedition, in Hist. de Philipinas, iv, pp. 20-93.
[45] In July, 1606, Rivera sailed for Mexico to fill his post in the Audiencia there; but an epidemic (probably ship-fever) on the ship caused the death of eighty persons, among them Rivera. See La Concepcion, Hist. de Philipinas, iv, p. 108.