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 Luzón and Cebú, but in Bohol, Leyte, Negros, Samar, and northern
Mindanao. The arrival of the visitor García 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
Luzón. 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 García shall go with a
reënforcement 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 Cebú 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 Cebú, 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 Butúan (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,
Tomás 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 Otaço, 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 García 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 Cebú 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. Sánchez 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 Butúan (Mindanao) a rich harvest of souls is being gathered by
Ledesma and Martínez; 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 Sánchez 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 López brings to the islands a reënforcement 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 there--the institution of a religious
congregation among the students in the Jesuit college, and, later,
one among the townspeople; the practice of flagellation every week
during the year, as well as in Lent; attendance at Sunday afternoon
sermons; the choice of patron saints by lot; etc. The particulars of
certain conversions and virtuous acts are also related--especially
the conversion of the Dutch prisoners captured from van Noordt.
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 Cebú 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 Cebú; 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 Sánchez 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, Sánchez 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 Panámao (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 Tagál 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 Cebú 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 Acuña 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.
Acuña 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 Acuña refuses to let them bring money to Manila
for investment. Acuña 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 Cebú. 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 España
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 Parián 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 Acuña, 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 León, 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 León'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 León'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 León 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 Acuña toward himself
and others, and of his appointments to government positions. Maldonado
also asserts that Acuña 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.