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The Philippine Islands, 1493-1898
Explorations by early navigators, descriptions of the islands and
their peoples, their history and records of the catholic missions,
as related in contemporaneous books and manuscripts, showing the
political, economic, commercial and religious conditions of those
islands from their earliest relations with European nations to the
close of the nineteenth century,
Volume XXIV, 1630-34
Edited and annotated by Emma Helen Blair and James Alexander Robertson
with historical introduction and additional notes by Edward Gaylord
Bourne.
CONTENTS OF VOLUME XXIV
Preface 11
History of the Augustinian order in the Filipinas Islands
(concluded). Juan de Medina, O.S.A.; 1630 [but printed at
Manila, 1893]. 29
Documents of 1630-1633
Royal letters and decree. Felipe IV; Madrid,
December 4-31, 1630. 183
Letter to Felipe IV from the bishop of
Cebú. Pedro de Arce; Manila, July 31, 1631.
188
Royal orders, 1632-33. Felipe IV; Madrid,
January-March, 1632, and March, 1633. 192
Letters to Felipe IV. Juan Niño de Tavora;
Manila, July 8, 1632. 197
Events in Filipinas, 1630-32. [Unsigned];
Manila, July 2, 1632. 229
Letter from the ecclesiastical cabildo to
Felipe IV. Miguel Garcetas, and others; Manila,
[undated, but 1632]. 245
Documents of 1633-1634
Papal bull concerning missions. Urban VIII;
Maduti, June 28, 1633. 263
News from the Far East, 1632. Fray Juan García,
O.P.; Sevilla, 1633. 273
Letters to Felipe IV. Juan Cerezo de Salamanca;
Manila, August 14, 1633. 279
Report of archbishop on the bakery of
Manila. Hernando de Guerrero; Manila, August
3, 1634. 295
News from Felipinas, Japon, and other
parts. [Unsigned]; Manila, August 20, 1634.
297
Letters to Felipe IV. Juan Cerezo de Salamanca;
Manila, August 10, 1634. 301
Bibliographical Data. 339
ILLUSTRATIONS
Augustinian convent at Manila; photographic view from a plate
in possession of Colegio de Agustinos Filipinos, Valladolid.
_Frontispiece_.
Interior of Augustinian church, Manila; photographic view
from plate in possession of Colegio de Agustinos Filipinos,
Valladolid. 61
Map of the island of Hermosa or Formosa, a portion of China,
and of the island of Manila or Luzón; photographic facsimile
of engraving in _Boletín de la Sociedad Geográfica de Madrid_,
for February, 1882 (Madrid, 1882), xii, no. 2; from copy in
the Library of Congress. 151
View of volcano and town of Ternate (with inset showing
fortress of Gamma-Lamma); photographic facsimile of
engraving in Valentyn's _Beschryving der Moluccos_
(contained in vol. i, _Oud en Nieuw Oost Indien_,
Dordrecht and Amsterdam, 1724), first part, p. 4; from
copy in library of Wisconsin State Historical Society.
281
PREFACE
More than half of this volume is occupied with the concluding
installment of Juan de Medina's early Augustinian history. He recounts
the leading events therein, from one provincialship to another,
and furnishes biographical sketches of the more prominent members
of the order: and he relates various important secular events,
especially those bearing on the work of the missionaries. The most
striking occurrences in this period (1602-30) are the coming to the
islands of missionaries from the Recollect branch of Augustinians,
the assassination of the provincial Sepúlveda, the frequent
attacks on the colony by the Dutch, and certain revolts among the
natives. Miscellaneous documents, dated 1630-34, comprise the rest of
the volume. Affairs in the islands are in fairly prosperous condition,
in the main; the insurgent natives have been pacified, the religious
orders are at peace, the Dutch have been quiet of late, and the
Japanese trade shows some signs of revival. More missionaries are
needed, as also more care in selecting them. The treasury is heavily
indebted, and has not sufficient income; and trade restrictions
and Portuguese competition have greatly injured the commerce of
the islands. Of painful interest to the Philippines are the cruel
persecutions that still rage in Japan.
Medina, continuing his history, recounts the choice of Lorenzo de León
as provincial of the Augustinian order, and his subsequent deposition;
but this is stated in brief and cautious terms. In 1602 Pedro de Arce
(later bishop of Cebú) is elected to that high post; Medina extols
the virtues and ability of this noted prelate, and relates many
things to show these. He then proceeds to give another version of the
difficulties connected with the second election of Lorenzo de León,
one side of which was told in _vol. xiii_; Medina takes sides with
that provincial, and regrets his deposition from office, but contents
himself with a statement of the bare facts, and some general comments.
In 1606, missionaries of the discalced (or Recollect) Augustinians
arrive in the Philippines. The missions established by them are
enumerated, many being ceded to them by the regular Augustinians;
their labors extend even to Cuyo and Calamianes, and eastern Mindanao,
among the Moro peoples. León's unexpired term as provincial is most
worthily filled by Pedro de Arce. In 1608 he is succeeded by Fray Pedro
de Solier, a man of great ability and zeal, who conducts the affairs
of the province well, and brings the religious therein under stricter
discipline. Certain differences arise between the two Augustinian
orders, and an inspection of their houses and affairs is ordered
from Rome. For those in Filipinas is appointed (1609) Fray Diego de
Guevara, who had been sent to Europe some years before as an envoy
from the city of Manila and from his order there. He sets out for
the Philippines with a large reënforcement of missionaries; but not
all of these are permitted to embark at Acapulco. Medina gives brief
sketches of the characters and lives of these men, and some account
of Guevara's proceedings as visitor of the province. The provincial
Solier is exonerated from blame, incurred through erroneous reports of
his conduct, but is obliged to go to Spain to render an account of it;
he does this so well that he is made bishop of Porto Rico. In 1611 Fray
Miguel García is elected provincial of Filipinas, and administers his
office very acceptably. Another reënforcement of missionaries arrives
in 1613; their outfit for the journey is so meager that they barely
survive its hardships. By vote of the chapter of 1611, the interval
between its meetings was extended to four years. Much discontent arises
at this, and the act is revoked, the next chapter meeting in 1614. An
attempt is made to reduce the number entitled to vote therein; this
is done, although in the face of strong opposition. At the chapter of
1614, Fray Vicente de Sepúlveda is made provincial; his severity of
rule is onerous to his subordinates. The Dutch send a fleet to Arévalo;
the Spanish commandant there takes to cowardly flight, as do all his
forces, and the enemy burn the town. The missionaries seek refuge in
other places; and their convents shelter and feed homeless refugees
and hungry soldiers, to the extent of their resources. After the
enemy's retreat, the fathers return to their missions, and encourage
the Indians to resume their former homes and labors. Another attack by
the Dutch, on Otón, is repulsed by the Spaniards, after a desperate
resistance; and the latter build an excellent fort there, to defend
themselves from such raids.
Fray Jerónimo de Salas is elected provincial in 1617, but dies
within three weeks' time, and Sepúlveda succeeds to his post. His
rigorous rule arouses much resentment; and he obstinately refuses,
even when advised and warned, to give up his office. Finally, in
August of that same year, Sepúlveda is murdered by three religious
of his own order. One of these escapes from the islands; the other
two are hanged. Another meeting of the chapter is held (October 31,
1617) and Fray Alonso Baraona is made provincial.
Archbishop Vazquez de Mercado dies, and is succeeded by the Augustinian
Pedro de Arce. The Dutch make an attempt (1618) on Luzón, but are
defeated by Ronquillo at Playa Honda. Juan de Silva's death is followed
by the loss of the galleons that he had taken to Malaca. The Moro
pirates of Mindanao ravage the islands; a Spanish fleet is sent against
them, and destroys many of their craft. An Augustinian friar persuades
the survivors to surrender; these are afterward enslaved. Medina
gives some account of Baraona's management of affairs as provincial.
In the chapter of 1620 Juan Enríquez is elected provincial; he
administers his office with discretion and faithfulness. Various
events in his term are recorded by Medina. In that period the Recollect
Augustinians establish themselves in Cebú and Mindanao. An insurrection
arises in Bohol, originating among the native sorcerers or priests;
the Jesuit missionaries there induce the Spanish authorities at Cebú
to send troops against the rebels, who are subdued by the aid of the
Holy Child in Cebú. Another rising in Leyte is also put down, and the
islands are saved for Spain. A severe earthquake is felt in all the
islands, and does much damage. The constant danger of attack by the
Dutch greatly hinders the coming of missionaries to the islands. The
hardships and dangers experienced by a band of these gospelers are
depicted by our writer.
In 1623 Fray Alonso de Méntrida becomes provincial, attaining in that
office great renown, and displaying much ability and zeal. Medina
enumerates, here as elsewhere, the missionaries received by this
province from Spain. The next election raises to this dignity Fray
Hernando Becerra; but his health is very poor, and he dies soon after
becoming provincial. His temporary successor, Méntrida, is opposed by
many, and is finally obliged to resign, the intervention of Governor
Niño de Tavora being required to settle the affair. The government
of the order is now taken by Fray Francisco Bonifacio, "the most
pacific creature that has been in Filipinas." Medina relates some of
the hardships and dangers that the missionaries in that country must
encounter; the hostilities between the Joloans and the Spaniards,
under Tavora; and the burning of the Recollect convent at Cebú,
soon followed by the like destruction of the Augustinian convent
there. Medina goes to Manila, and obtains for his Cebú convent enough
aid to rebuild its house and church, and supply all their necessary
equipment, even better than before. He describes the expeditions
to Formosa under Silva and Tavora, the latter (a futile attempt)
being accompanied by an Augustinian religious; and the burning of the
Parián. The Augustinian missions at Maluco and Cavite are abandoned.
In 1629 Fray Juan de Henao becomes provincial, at which time arise
various controversies in the order. To settle one of these, an envoy
is sent to Rome, Fray Pedro García; but he dies before reaching
Nueva España. The archbishop of Manila is carried away by a fever;
Medina eulogizes his virtues and ability. He gives an account of the
unsuccessful expedition against the Joloans, led by Olaso; it "returned
to Manila the laughing-stock of all the islands." The burdens imposed
on the Indians for its equipment have occasioned much distress and
many deaths among them; and its failure causes those of Cagayan to
talk of revolt. The year 1630 is unusually stormy, and all the ships
on the Acapulco route suffer disasters and loss of life. Religious
are unwilling to risk their lives in crossing the Pacific, and the
missions in the islands suffer accordingly. A ship built at Cavite
is so poorly constructed that it partially capsizes at the time of
setting sail, by which great loss of property and life ensues. Medina
is so fortunate as to escape to shore--one of many like deliverances,
which he proceeds to recount, as also a miracle performed by the
"Santo Niño" at Cebú.
The persecutions in Japan still continue, yet religious go thither in
disguise, at the risk of death. An expedition is sent out from Manila
to capture any Dutch vessels that may be encountered on the coasts
of Siam and Camboja. Their destruction of a Japanese junk occasions
various embassies between the Philippines and Japan--the last of these
in 1631, desiring to resume trade between those countries. This and
some other occurrences in that year seem to have been added later
by Medina to his manuscript, which purports to have been written in
1630. In 1629 an expedition is fitted out by the religious orders to
send missionaries to Japan, but it proves a failure. The canonization
of Japanese martyrs is the occasion for magnificent spectacles
in Manila--processions, dances, comedies, etc. Irritated by harsh
treatment from an arrogant Spanish officer, the Indians of Caragán
revolt, killing the Spaniards, among whom are several missionaries;
but troops from Cebú are sent there, and quell the rising.
Resuming the miscellaneous documents of that period, letters are sent
to Manila (December, 1630) by the king regarding various matters that
have been referred to him. Felipe orders that certain offices shall
be sold; that the natives must pay at least part of their tributes
in kind; and that the salaries of the auditors be more promptly
paid. Command is given that war-ships in the islands be no longer
built so large as hitherto, as they are expensive, unwieldy, and in
some circumstances useless. A letter to the auditors gives directions
for the method of procedure in trying certain cases of appeal; and
answers some questions which the auditors had asked. Bishop Arce,
of Cebú, writes to the king (July 31, 1631). He congratulates Felipe
on the birth of a son; comments on some royal decrees just received;
recommends a person as schoolmaster in the Manila church; and advises
the appointment of the royal fiscal as protector of the Sangleys.
Early in 1632 several royal orders are despatched to the colony. In a
letter of January 27, the king writes to Tavora on several matters:
the monopoly of the sale of playing-cards, the sale of offices, and
the salary of the acting archbishop. A decree of March 25, addressed
to the municipal authorities of Manila, warns them to enforce the
royal decrees as to the proper consignment and registration of goods
sent to Mexico; and another, issued on the following day, orders that
secular priests from India be not allowed to go to the Philippines.
The usual report of Governor Tavora (July 8, 1632) is in three
sections, the first devoted to general affairs of government. He
complains that the remittances from Nueva España are painfully
inadequate for the needs of the colony and its troops; and that he
needs more soldiers than are sent to the islands. The royal visitor,
Rojas, is doing very careful and thorough work in inspecting the
administration of the colony, but is arrogating to himself too much
authority in regard to the expenditure of public moneys; accordingly,
Tavora appeals to the king against some of Rojas's decisions, and
argues for allowing a reasonable amount of liberty in this matter
to the governor and Audiencia. This is especially necessary because
the colony has so many enemies that it must always be in a state
of defense, and its people cannot wait to receive royal orders when
an enemy is at their gates. A controversy between the royal and the
municipal officials regarding their respective rights of precedence
has been duly settled. The relations between Manila and Japan, lately
strained by the capture of a Japanese junk by Spaniards, are now more
friendly, and some trade between the two countries is being carried
on. The Japanese have shipped a number of lepers who are Christians
from that country to Manila; the Spaniards accept this charge, and make
room for the lepers in the hospital for natives. The king is asked to
aid in the expenses of their care. Tavora describes his relations with
the peoples on the opposite mainland; makes recommendations regarding
certain offices; explains the condition of the vessel which sank at
Manila in the preceding year; and defends himself from accusations
of illegal participation in the Mexican trade.
Another section treats of military affairs. Tavora (who writes but a
fortnight before his death) thanks the king for preferment bestowed
upon him, but fears that he will not live to enjoy it; and informs
Felipe of the heavy losses that he has incurred in coming to Filipinas
and acting as governor, asking that some arrangement may be made for
the settlement of his more pressing debts. Trade with the Japanese is
being resumed. The post of general of artillery is superfluous, and
should be abolished. Affairs in Hermosa are prospering; the province
of Cagayán is pacified, and severe punishment has been inflicted on the
rebellious natives of Caraga. The relief expedition to Ternate has been
successful, and the Dutch power seems to be waning in those seas. But
the only effective check upon the Dutch enemy is found in the Spanish
establishments in the Philippines and Moluccas, for which Tavora
urges more systematic and reliable aid from the home government--not
only for the sake of the Philippine colony, but even more for that
of all India, which is in danger of ruin if the heretics be not held
back. The governor has made a successful beginning of shipbuilding
for the islands, in the country of Camboja. Certain disputed matters
connected with the military service are referred to the king.
Some ecclesiastical affairs are also mentioned. The archbishop-elect
has had some difficulties in securing possession of his see, and the
Audiencia has decided against him. The religious orders refuse to obey
the royal decree as to changes and appointments of missionaries. The
see of Camarines has long been vacant; Tavora suggests that this
diocese be abolished, annexing its territory to those of Cebú
and Manila. The religious orders are in peaceable condition. More
missionaries are needed in the islands but Tavora urges that more
care be exercised in selecting them. He asserts that his solicitude
in this respect has incurred the ill-will of the friars toward him.
The usual Jesuit chronicle is furnished for the years 1630-32. The
writer notes the general peace enjoyed by the Philippine colony,
who have not been molested of late by the Dutch; also the rebellion
(now being quelled) of the Indians in Caraga. The Japanese offer to
reopen trade with Manila; but this writer regards all their friendly
proposals as a veil for intended treachery toward the Spaniards. The
persecution of Christian teachers and converts in Japan is still
furious; and this subject occupies most of the document, in a
letter from a Jesuit in that country, Father Christoval Ferreira,
to the Manila provincial. This relates the tortures inflicted on five
priests and two women, but without avail, to induce them to give up
the Christian faith; also the martyrdoms of many others. This account
is of peculiar and pathetic interest because its writer, Ferreira,
was the only one of the Jesuits arrested in Japan who became, under
the strain of torture, an apostate; this occurred a year after he
wrote the letter.
The ecclesiastical cabildo of Manila write to the king (1632), urging
that royal aid be given to the cathedral, in consideration of its
poverty and needs. They complain that the highest positions in the
diocese are filled by friars, to the neglect and discouragement
of the native-born seculars who are being educated in the two
universities at Manila. The cathedral needs a permanent subsidy for
its current provision of wine, etc., and a special grant to finish
its sacristy. Its service is painfully inadequate; to save the
expense of salaries for additional canons, the cabildo recommend
that some of the missions and benefices now held by the religious
orders be turned over to the cathedral. They recommend royal favor
for certain priests in Manila, and especially praise the labors of
the Augustinian order in the islands; more missionaries are needed
there, especially for the Augustinian Recollects. The writers commend
also certain military officials; but they denounce the treasury
officials for having permitted contraband trade of enormous extent
with Mexico. They remonstrate against the appointment of Fray Guerrero
to the archbishopric; and highly commend the character, abilities,
and work of the royal visitor Rojas.
A papal bull concerning missions is issued (June 28, 1633) by Urban
VIII. After citing previous decrees of the Holy See respecting
the despatch of missionaries to Japan and the Philippines, and their
journeys between those countries, Urban grants permission to the heads
of religious orders to send missionaries to the countries and islands
of Eastern India by other routes than that of Portugal. He also warns
the religious thus sent to observe uniformity of instructions to the
newly-converted heathen, "especially in matters relating to morals,"
and "to restrict their teaching to general principles." They must base
their instruction on the Roman Catechism and Bellarmino's "Christian
Doctrine." They are empowered to administer the sacraments to the
Christians in Japan; and are strictly forbidden to engage in any
form of trade, directly or indirectly. The superiors of orders are
directed to enforce the penalties herein imposed on religious who may
violate this prohibition; and disputes arising between orders are to
be settled by the bishops of the respective countries, who are also
directed to enforce the observance of these decrees.
A Dominican at Manila, Juan García, sends (1632) to Sevilla such news
as he can gather soon after his arrival in the islands. In Japan, it is
said, the emperor has imprisoned many Dutchmen; and, with the decline
of their influence, he has become more lenient to the Christians,
sending them into exile instead of putting them to death. But any
friars or preachers captured there are horribly tortured. The Dominican
mission to Camboja has been unsuccessful. Formosa is being conquered by
soldiers, and Dominican friars are making some conversions there. Some
of these preachers have gone to China, where the field is enormous,
but full of promise.
Juan Cerezo de Salamanca, governor _ad interim_ between Tavora
and Corcuera, sends a report to the king (August 14, 1633). The
first section relates to military affairs. The forts and troops
in the islands are enumerated. It is somewhat doubtful whether the
occupation of Formosa should be maintained. More care should be taken
in sending reënforcements to Ternate, and Heredia should be superseded
as governor. The galleys belonging to the government are useless,
and Cerezo will dispense with all save that at Ternate. There is
quarreling over the legal status of the army men in the courts,
which should be defined.
Another section relates to general affairs of government. Cerezo again
points out the importance of the trade with China and Japan. The
relations of Manila, however, with Japan are no longer friendly--a
condition of affairs for which the governor blames the "zeal without
discretion" of certain religious who, disobeying the royal decrees,
go to Japan as preachers. He asks the king to command the religious
orders to send no more friars to that country. The trade with
China is falling off, mainly because the Portuguese of Macao have
absorbed much of it. Cerezo recommends that their trade with Manila
be prohibited. He comments on the scantiness of the male population;
commends the administration of Rojas, the royal inspector; and makes
some minor recommendations to the king.
In regard to the public revenues, Cerezo states that the treasury
is burdened with debts; the shipyards are bare of supplies; and
the contraband trade with Mexico has attained large proportions. To
check this latter evil, the governor recommends that all money sent
to Manila be openly registered at Acapulco, imposing on it a duty of
five per cent; and a different system of inspecting the Philippine
cargoes there be adopted.
In compliance with royal command, the archbishop of Manila reports
(August 3, 1634) on the public bakery at Manila. He finds it well
built and managed, and recommends that all ovens in the city should
be merged in this bakery.
A Jesuit letter from Manila (August 20, 1634) gives interesting
news from Japan. The persecution there is still very cruel, and many
missionaries have been arrested lately; but the emperor is becoming
for the time more lenient, through the influence of certain omens
and of his cure from an illness through the prayers of the captive
missionaries. The writer hopes, therefore, that Iyemidzu "may be the
Constantine of the church" in Japan.
The annual report of Governor Cerezo for 1634 begins with affairs of
the revenue. The treasury officials refuse to obey the orders left
for them by Rojas; the governor therefore arrests them, which soon
brings them to terms. Nevertheless, he excuses their disobedience
to some extent, on account of the rigorous and difficult nature
of Rojas's orders; he instances some of these which embarrass both
himself and the royal officials. The king has ordered an additional
duty to be levied on goods exported to Nueva España; the citizens
object to paying this, and finally the matter is temporarily settled
by a council of the authorities, both civil and religious, until the
home government can take action. The governor reports that the royal
visitor Rojas did not really accomplish much for the treasury; but
exaggerated his own services. He also reminds the king of his former
suggestion for checking the illegal despatch of money to Filipinas.
As for affairs of government, there is the usual conflict between
the Audiencia and the governor, which hinders the latter in the
discharge of his duties. They interfere with his authority, try to
secure the trial of the Chinese lawsuits, acquit delinquents, and
meddle in municipal affairs; and he intimates his desire that they
be despatched to other branches of his Majesty's service. Cerezo
asks for enlightenment in several difficult matters connected with
the respective jurisdictions of himself and the Audiencia. This
year the Portuguese of Macao have failed to trade at Manila, and
the Chinese, although they have brought considerable merchandise,
furnish but little cloth. The expedition sent to Formosa is badly
treated by the Portuguese at Macao, of which Cerezo complains to
the king. He describes the island of Formosa, the Spanish settlement
there, the nature of the people, and the reasons why a Spanish post
was established there; he regards this enterprise as useless and
undesirable, and states that the soldiers in that island are needed
at Manila. The persecution of Christians in Japan still continues;
Cerezo doubts the supposed improvement in the shôgun's attitude
toward them, and recommends that no more religious be allowed to
go to that country. He describes his method of procedure toward the
Chinese, both resident and non-resident; he endeavors to treat them
with justice and kindness, and recommends a suitable person for the
post of their protector. Liberal aid has been sent to the islands
this year from Mexico.
In military affairs, Cerezo recommends the abandonment of Formosa
and other unnecessary forts, and the concentration of the Spanish
forces at Manila. The fort there is in fair state of defense, but the
wall of the city is in ruinous condition, and the governor is having
it repaired and strengthened. He recommends that some galleys be
maintained at Otón or Cebú, to keep the Moro pirates in awe: and that
a new commandant be sent to Ternate in place of Heredia, who has shown
himself unfitted to hold that office. A mutiny has occurred there,
which he has cruelly punished; and he is blamed for an insurrection
in Tidore which has replaced its king with another who is friendly to
the Dutch. The port of Cavite must be well maintained and provided with
supplies. No ships from India have arrived, probably because the Strait
of Malacca and the neighboring waters have been infested by the Dutch.
Little is said about ecclesiastical affairs. "The orders are conducting
themselves in an exemplary manner, except that they often usurp the
royal jurisdiction, under pretext of defending the natives, and take
away the authority from the alcaldes-mayor." The acting archbishop
is commended, and recent appointments are mentioned.
_The Editors_
March, 1905.
HISTORIA DE LA ORDEN DE S. AGUSTIN DE ESTAS ISLAS FILIPINAS
(Concluded)
By Fray Juan de Medina, O.S.A., Manila, 1893 [but written in 1630].
_Source_: Translated from a copy of the above work, in the possession
of the Editors.
_Translation_: This document is translated (and in part synopsized)
by James A. Robertson.
HISTORY OF THE AUGUSTINIAN ORDER IN THE FILIPINAS ISLANDS
By Fray Juan de Medina, O.S.A.
(Concluded)
CHAPTER XXX
_Of the first election of our father Fray Lorenzo de León_
With the fourth of May, 1596, all the capitular religious of this
province of Santísimo Nombre de Jesús of Filipinas assembled, and
without much debate cast their votes for father Fray Lorenzo de
León, [1] a native of the city of Granada, and son of the house
at Méjico, whose learning, ability to preach, and other good
qualities made him very well known, and caused him to be elected
without opposition. Accordingly he won the contest as provincial,
to the general liking of all the religious of the province, both
those voting and those who had no vote. All were assured that he
would govern rightly because of his prudence, and beyond doubt his
government was all that. The province during his term had the honor
and repute that was proper. Since his method of procedure was alike
for all the religious, it was necessary in the following chapter to
retire the provincial to his devotion; and one may infer that in that
it acted more for the common welfare than its own.
Thereupon, the voting religious being assembled, cast their votes,
without any opposition, for Fray Juan de Montesdoza, [2] son of
the house at Méjico, a native of the city of Utrera, near Sevilla
in Andalucia. He was a most excellent provincial, for one always
recognized in him a remarkable integrity of morals, and he was much
given to prayer and divine worship. He endeavored as earnestly as
possible to give his whole being to the order, and not to be found
lacking in his ministry. He visited his entire province whenever
possible; and that which has always been most annoying to the
provincials in respect to its visitation--namely, the province of
Bisayas--was not troublesome to him, for he visited it. He did not
hesitate at the suffering or the dangers of navigation, which at
times is wont to be especially perilous, because of the many storms
that generally invade the islands, and the not few enemies. He was
considered lost, for he was not heard of for more than four months; for
they wrote from the Bisayas that he had already embarked for Manila,
and he had not arrived. Finally, the Lord was pleased to bring him
to our doors when he was least expected. God is a Father of pity,
and attends to His children (and more to His servants) when they
find themselves most in need of Him. He was received in the convent
of Manila by many people, for all revered him as a servant of God,
loved him as a father, and respected him as a true prelate.
On the twenty-second of April, 1602, the chapter was convened in
the house at Manila. Father Fray Pedro Arce, who is now bishop of
the city of Santisimo Nombre de Jesús, and who has twice governed
the archbishopric of Manila, was elected in it. Father Fray Mateo de
Mendoza presided at that election, while father Fray Juan de Montesdoza
was the absolute provincial, as we call it, or the freed one, since now
he is no longer provincial. The first definitor was Fray Agustín de
Tapía, the second, Fray Bernabé de Villalobos, the third, Fray Diego
de Zerrabe, and the fourth, Fray Diego de Salcedo. As visitors were
elected Fray Juan Bautista de Montoya and Fray Francisco Serrano. [3]
All, having assembled, as our rules ordered, enacted very wholesome
regulations, and provided for the province with those mandates,
which were seen to be more necessary at that time, in order to check
thereby the boldness of certain men, who were giving room for the
decay of the province, which in nothing loses more than by permitting
it to relax in its rigor. For even there it is said that the bow must
sometimes loose the string which holds it bent, in order to give it
rest and so that it may not break. I grieve over this, that it is
said in the order, so that at times some reasonable recreation may
be allowed; but in that which touches the essential aspects of it,
it does not seem right that it be lost, for never have I seen that
what is once lost in point of religion is regained. It appeared,
therefore, easier to our father St. Ignatius to found a new order
than to reform an old one, where its members were already used to
such and such a manner of life. It is a hard thing, when established,
to reduce them to a greater degree of virtue. And since those men
must remain in the same order, it is always an impossible thing to
reduce them to that which they have never observed....
Father Fray Pedro de Arce, who was chosen at this elevation, was such
a person that, were I to praise him, I think, that my tongue would
do him an injury, for another pen and another language must tell his
virtues. He came to this province as a lay brother. He was ordained
here and completed his studies, and always gave signs of what he was
to become; for his modesty, his charity, his devotion, even while a
brother, appeared so conspicuous, and were increasing in such a manner,
that not only were the islands full of his good name and great virtues,
but they even came to the ears of Felipe III, who presented him for
the bishopric of Santísimo Nombre de Jesús. While in this country,
the decree of the year 1610 was sent him, which caused the holy man
considerable vexation, so that he did not know what to do; for it
seemed a grievous thing for him to abandon the quietness of his cell,
and to exchange it for the majesty of a bishop, to which he was not
inclined. Accordingly, he resigned the bishopric into the hands of
the father master Fray Pedro Solier, [4] who was provincial at that
time. The latter considered that if he [_i.e._, Fray Pedro] were to
accept it honor would come to the order, advantage to the city of
Santísimo Nombre de Jesus, and service to his Majesty, the king our
sovereign, who having heard of the holiness of the person in question,
was considering himself as very well served in that the father should
accept it. Consequently, when he returned to the holy superior--whom
he supplicated on his knees, with the decree in his hand, to allow him
not to accept it--the provincial ordered Fray Pedro, by his obedience,
to comply with his Majesty's commands, and to render him thanks for
it, and that he would do the same for what pertained to the order;
thereupon the former accepted, and gave up his cell, in which there
was nothing of importance. Although he was prior, and exercised the
highest duties of the province, he was ever the keenest advocate
of poverty, and so great a giver of alms that even now, although a
bishop, he must be restrained; for he gives everything away, and he
has no greater happiness than when some needy person begs from him
and enters his gates.
What then would this holy provincial do? One sees with how much
care he would watch over his flock, striving to maintain them
without quarreling, and observing in everything the entirety of the
rules. With the obstinate, he was rigid and severe; with the humble,
most humble; with the afflicted, he held himself as a pious father
who desires their good, and consoled them. As far as was possible,
he followed the advice of Fray Pedro de Agurto, his successor in the
bishopric, as he was so holy and learned a man. For since the affairs
of the province had somewhat declined, and in visiting he found some
religious who were prohibited by the rules--and, in fact, trying
to remove them--the holy prelate counseled him that such religious
were men of weight, and that he should receive their renunciations
secretly; and that when the intermediate chapter should be assembled,
then he should show them and provide those convents. Thereby would he
be fulfilling his obligation, and would also be considering the honor
of those religious, who if they were removed before, would be injured,
as it would be understood that it had been because of their demerits;
but it was a customary thing to do that in chapter, for it was apparent
to all that religious were changed at that time. He did this as the
bishop had counseled him, and thus the matter was remedied as far as
possible without any scandal.
He visited the entire province, and went to that of the Pintados--which
was his own, where he was reared, and where he had been prior
of Panay, Octóng, and Santísimo Nombre de Jesús. While he was
making the visitation there, it happened that news was brought
that the inhabitants of Mindanao were coming with a large fleet to
destroy the islands. This tidings was certain; and another fleet
was prepared with all possible despatch in Sugbú, in order that
the Spaniards might defend themselves, and if possible, drive the
enemy from the islands. Although diligent efforts were made in this,
when our fleet set sail already had the enemy rounded the island
of Panay. Our fleet, which consisted of seven caracoas and four or
five barangays, followed the enemy. They reached the islets of Asur,
where they heard that the enemy had passed there, with the intention of
burning the city of Arévalo and the village of Octóng, with all their
provisions. The captain and commander of our fleet was Captain Salgado,
then alcalde-mayor of Sugbú. The two fleets met near Pan de Azúcar
[_i.e._, "Sugar Loaf"]. The Spaniards were very resolute. The enemy
formed themselves in a crescent with sixty caracoas. So senseless were
they that they untied their captives, threw them overboard, and came
to attack our boats. I know not the captain's design or purpose, that
made him dally with the enemy, so that the latter were shouting out
spiritedly and imagining that they were feared. The father provincial
and his companion, Fray Hernando Guerrero, [5] talked encouragingly to
the petty leaders, and encouraged and even shamed them so much that,
already late, they gave the signal to attack. Thereupon, the enemy
sought shelter, and after steering their caracoas to where they
thought that they had more safety, they divided. The captain did
not pursue them nor do more than to go to Arévalo. On that account
he lost a good opportunity and much credit. He should have continued
to pursue them; for, when night fell, the caracoas of the frightened
enemy remained along those coasts. The commander could easily have
overhauled them with our caracoas, and could have given the enemy a
blow that would have done much to finish them; but he failed to do
so. The efforts that he finally put forth, and the attack, are owing
to the resolution and bravery of our father Fray Pedro de Arce, in
which one may consider his desire for the common good. For, although
he might have sent other religious, he went in person, and put no value
on his own life. [6] He returned to Manila, where he finished his term,
creating the desire in the fathers to see him provincial forever.
In the chapter that elected our father Montesdoza, procurators
were sent to España and to the Roman court. The papers and title of
definitor of the chapter were given to our father Fray Lorenzo de León,
who has just finished his provincialate. He embarked at the port of
Cavite, made the trip to Nueva España safely, and likewise to the
court of King Felipe III, of blessed memory. He did not go to Roma,
but sent his papers from España. He was very well received at court,
for the papers that he carried from the islands were excellent, and in
his person he merited everything. They were very desirous to appoint
him archbishop of Manila, and it is even said that they begged him to
accept rewards, and congratulated him. But that shadow was dissipated
instantly, as there was not wanting an evil-minded person to spoil it
all by a malicious tale. For father Fray Lorenzo de León had ever the
name of a most devout religious; and as such the province of Filipinas,
which at that time was most noted for its religious devotion, elected
him as its superior and provincial. But who can free himself from
an evil tongue, and an ill will? For the loyal man lives no longer
than the traitor desires. His hopes were frustrated, a matter that
troubled him little, as he was a humble religious. He undertook to
return [to Filipinas], and our king gave him commission to bring
over a ship-load of religious. He received letters as vicar-general
of the islands from Roma, so that he might always preside at the
chapters held there. He had letters as master, and his academic
degree; and brought a dispensation from our most reverend [general],
so that, if elected as provincial the second time, he might serve;
for the rules prohibit him who presides from becoming provincial. He
reached Méjico, although without that so notable ship-load, which
he failed to bring, because of various casualties; with him came,
however, one who was sufficient to render that vessel glorious, and
even the entire province. This was the holy martyr, Fray Hernando de
San José. [7] Together with him came father Fray Hernando de Morales,
father Fray Felipe Gallada, father Fray Pedro del Castillo, father
Fray Martín de San Nicolás, [8] all from Méjico, and brother Fray
Andrés García. The heads of the Inquisition in Méjico appointed him
[_i.e._, Lorenzo de León] commissary for the islands. With these
honorable titles and honors he came to Manila, one year before the
chapter was held. He gladdened by his coming all the sons [of the
order], and all the others, for the order knows no distinction,
but embraces us all with the same love and charity. His prudence,
his good government, and his great devotion were remembered; and
since he bore letters ordering him to be obeyed as vicar-general,
therefore the number of prelates was increased. Thus presiding in
the following chapter, in 1605, he received votes as provincial,
in rivalry with father Fray Estéban Carrillo [9]--one of the most
eloquent preachers in the islands; and the best loved by all, both
great and small, who has ever been known. Finally the astuteness,
or rather, the diligence of certain ones prevailed, and father Fray
Lorenzo de León became provincial _pro secunda vice_ [_i.e._, "for
the second time"].