_Ours preach in Calamianes, and Cuyo__The Philippine Islands, 1493-1898 — Volume 21 of 55 1624 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.

The fervor of our religious did not rest with what was accomplished

in the provinces above mentioned. Having obtained some associates,

they determined to preach in Calamianes, islands which remained

in their blindness and idolatry. Their inhabitants were wild, and

great sorcerers and magicians, who knew many herbs. They used the

latter to kill by means of the breath or expiration infected with a

poisonous herb, as we have said above. They are poor, not because of

the sterility of the country, but because the Borneans, Camuzones,

and others of their neighbors plunder them.

Those islands lie west of the island of Panai, which is one of the

largest of the Filipinas, being eighty leguas long, but narrow in its

breadth, and extends north and south from ten to twelve and one-half

degrees. They are small, for they are only four to six leguas in

circuit, and that which is largest is twenty. The chief islands, those

most frequented by Ours, number nine. In that of Butuagàn [_sic_],

the climate is not suited to deer; for they are not raised there;

and if they are taken there they die very soon, without the reason

being known, for all the Filipinas contain many of them.

That of Coròn is also notable, as it is a ledge or rock, very high

and rugged, which is fortified naturally by the crags that girdle

it. Its ascent is steep and intricate. The Indians retire there as

to a sacred place. It cannot be taken except by hunger or thirst,

and the crag or island is dry and barren, so that not a drop of water

can be found on it. Numerous birds resort thither, and there are

also a great number of beehives [53] amid the hollows of the rocks,

and a quantity of honey is produced, as well as wax, without its

costing any care or labor. The Indians gather that harvest, and,

carrying it to other places, obtain the things needful for life.

All those islands are defended by reefs, which makes the navigation of

those seas very dangerous, even in the time of fair weather. Within

their boundaries there are a number of different kinds of animals,

of rare form. There was one the size of a cat, with the head and feet

of a tiger, and the eyes, nostrils, and hands of a man, and entirely

covered with soft down. There is another little animal seen, which,

as it has no teeth, because these never grow, lives on maggots. To get

them it sticks out its tongue, which is very long, where those little

animals congregate; and, when the tongue is full of them, it draws it

back and swallows them. [54] The forests abound with many incorruptible

woods, such as ebony, cypress, cedar, and small pomegranate trees.

Those islanders had never had a gospel minister to draw them from

their ignorance. Our discalced, pitying their wretchedness, resolved

to send five religious for that undertaking. Their superior was

father Fray Juan de Santo Tomas. He, not fearing any dangers, and

armed with the divine strength, planted the tree of the cross in the

island of Cuyo. That island is called "the garden of nature," because

of the singular pleasantness and beauty that it enjoys, in which it

is more fortunate than the other islands of that famous sea. It is

six leguas in circuit, as are two others its near neighbors, which

rival it in beauty. It abounds in rice, and very savory fruits. The

mountains are full of fragrant flowers, and shelter a great number

of wild boars. There are many species of birds, and fowls are reared

in considerable abundance.

Although those islands were densely populated, the people were so

barbarous that they seemed not to possess reason. For that cause

our religious wished to cultivate that forest in order to sow the

seed of the gospel. Notwithstanding [their savagery], father Fray

Francisco de San Nicolás, accompanied by another priest, named Fray

Diego de Santa Ana, and a lay brother, went to the chief island of the

Calamianes. Treating the inhabitants with gentleness, they instructed

and persuaded them to live gathered into villages--a thing that

they utterly abominated, both because of their natural fierceness,

and because they were greatly harassed by the enemies who generally

infested those islands. Much was suffered in the attainment of that,

but it was accomplished, with the most severe toil on the part of

Ours; and they baptized many of those Indians, whose number we shall

declare below, when we treat of the convents which were built in

those islands in spite of the devil and all hell, who opposed them

with all their forces.

Although it will be somewhat of a digression, we cannot help saying

something of the barbarous customs of those heathen Calamianes. They

recognized a first cause, which governed what was visible. They

attributed good or evil events to fortune and to the star of each

one. They adored a deity who resembled Ceres, to whom they commended

their fields and offered their fruits. They worshiped another petty

deity who resembled Mars, in order to gain his protection in their

battles. They believed in the _humalagar [i.e._, soul of an ancestor]

(as we said of the Charaghas)--whom they summoned in their sicknesses

by means of their priestesses. The priestesses placed a leaf of a

certain kind of palm upon the head of the sick man, and prayed that it

[_i.e._, the soul] would come to sit there, and grant him health. They

also venerated the moon, asking that it would aid them at the time of

death. They celebrated the obsequies of the dead during the full moon.

Their priests were highly revered, and were called _mangaloc_. The

devil showed them what they asked from him, in water, with certain

shadows or figures. They practiced circumcision, and had ministers

assigned for it. They had as many concubines as they could support. If

the first wife committed adultery, the penalty was to repudiate

her for a certain time. When anyone wished to have a share in the

inheritance of the dead, he laid a piece of his garment upon the

corpse, and thereby acquired that right, but he was obliged to aid the

deceased's children. They had no fidelity among themselves, whence many

conflicts arose. In order to clear themselves of calumnies or charges,

they invented various tricks. At times, divine Providence, breaking

their entanglements, defended the innocent and punished the guilty.

Their arms consisted of bows and arrows. On the point of the arrow they

fitted a fish spine, with a certain poison that was so effective that

it was mortal even if it only slightly touched the flesh. They used

short spears and certain shields which they called _carazas_. They

carried certain knives with two sharp edges, which were short, like

daggers. They used jackets or doublets of well-twisted cord, and under

those others of rattan, a kind of osier. By means of these they turn

aside the sharp, keen bamboos which, of the length of two brazas,

are hurled in naval battles, with which they do great harm. [55]

Wonders were not wanting in the conversions of those people. The

Christian parents of an Indian woman brought her into the presence of

father Fray Juan de San Joseph, and, as she was suffering grievously

from a violent fever, begged him to baptize her, for they feared lest

she die without that sacrament. The father instructed and catechised

her, and told her to have confidence, and that baptism would save

her, soul and body. The heathen woman received that instruction

so thoroughly that when she was baptized, she was as well from her

illness as if she had never had it, God rewarding her faith, and

encouraging others so that they should receive baptism.

Another Indian woman was at the extremity of death, and without

baptism. The father was summoned, but he, thinking that she was not in

so great danger, and that more time was necessary to instruct her in

the mysteries of the faith, wished to postpone her baptism. However,

God put a strong impulse into his heart not to leave the sick woman

in danger; and at last catechising her very briefly, scarcely had he

baptized her when she died happy.

The devil grieved mightily because the fathers were taking away so many

souls from his captivity, and tried to drive them from that province

of Calamianes. He availed himself of a witch and her son, appearing

in person to them, and ordering them to use all the delusions and

witcheries that they knew, in order to frighten the Spanish soldiers

who were in a fortress near by, so that the gospel ministers should by

this means be induced to depart to Manila. The sorcerers began their

deceits, and one night they seized the soldier on guard and bore him

through the air to the top of a hill more than a legua away. When the

period of his watch was over, others went to relieve him; as they

could not find him, the captain thought that he had deserted, and

sent another soldier to look for him. He was found crying out like a

madman. He was taken manacled to the fortress, and, recognizing that

it was the devil who had maltreated him, they summoned father Fray

Benito de Santa Monica, a native of Sevilla, and a powerful minister,

who had grace to cast out devils. The father began the exorcisms

of the church; and the evil spirit talked--a thing that he had not

done before--and said many things in many languages. Consequently,

the father ordered him not to talk unless he were questioned; the

spirit obeyed, and, finally urged by the exorcisms, made known all

the said trick, and left the body of the soldier.

The next night the devils entered into eight soldiers, afflicting them

with the same accidental madness as the other. Thus did they continue

to multiply their cases of possession, to the great fear of all the

others. And although our religious did not cease in their exorcisms and

prayers, the infernal spirits were stubborn and pertinacious. Fears

grew greater when legions of devils were seen in the air at night

in most horrible guise. On that account the most holy sacrament was

exposed in the fort. Yielding to its sovereign presence, the demons

fled in confusion to their eternal dungeons, with the ruin of their

deceits; for the Catholics mended their lives, the faith was confirmed,

and the infidels were more inclined to receive it.

§ X

_Preaching of Ours in the river of Cagaìang_

Let us leave those islands for a moment and return to Mindanào, where

Ours were fervently attending to their ministry. After having put

Christianity on the best footing possible along the shores of Butuan,

they went forty leguas farther on by sea, to look for another river

called Cagaìang, as they had been told that its inhabitants were a

people more docile than the other inhabitants, in order to enlighten

them with the light of the gospel. The lord of that land was an Indian

named Salangsang. He lived on a steep and inaccessible rock, which is

a peninsula called Himologàn. It had no other approaches or mode of

ascent than certain ladders made of rattans [_bexucos_], which resemble

strong osiers. When those were removed it was fortified and protected

from the invasions of enemies. The customs of those people are like

those related of the inhabitants of Caraghas. The path opened for

that undertaking was that Doña Magdalena Bacuya, a Christian Indian

woman (the grandmother of the above mentioned Indian, Salangsang),

being moved by zeal for the honor of God, and compassion for the

blindness of those people, went to see her grandson. Although with

difficulty, she succeeded in gaining admittance for our ministers,

who were at that time staying at the island of Camiguì without being

able to accomplish that which they wished. Finally, fathers Fray Juan

de San Nicolàs and Fray Francisco de la Madre de Dios arrived there

[at Himologàn], and found the chief in the presence of five hundred

Indians who lived in that place. That site, perched on its summit,

was a very agreeable residence capacious enough for that people to

live in a house resembling a cloister, so large that they lived in

it with all their families. These had communication on the inside,

while it was strongly enclosed on the outside. In the middle of it

was the _divatahan_ or temple dedicated to the devil. It was a little

house and dirty, as was he who was worshiped there. The prince received

the ministers with some show of affection, for he gave them a little

buffet on the cheek, as a sign that he received them as friends.

Those people wondered at seeing those ministers in their lands, and

joked about them, taking them for madmen, since they entered without

weapons or other defense, to seek their death. But as those fathers

had God on their side, whose cause they were serving, His sovereign

Majesty ordained that the chief, showing them kindness, should give

them a small corner in his house, so that they might live securely,

although very uncomfortably. For no one gave them anything, and,

in order to live, they had to go fishing and to carry wood and water

on their backs. They suffered considerably from that, but in joy and

gladness, for they were serving the Lord, to whom they were attempting

to offer those barbarous people by means of the preaching of the faith.

The fathers obtained permission to celebrate the holy mystery of the

mass, although it had to be done outside that rock, the dwelling-place

of the Indians. They selected the shore of a small river near the

sea. There with their own hands they raised an oratory and an altar,

where they celebrated mass with great labor, because they had to carry

on their shoulders all the things necessary for the work, without any

one aiding them. Then they went up, and locked themselves in their

little lodging, which served them as cell and choir, going out only

to discuss with the leading Indians the knowledge of the true God. By

that good example, they steadily gained great love, and the people

presented to them some food. Ours repaid them by fervently preaching

our holy faith to them. The Indians brought their little children

so that they might be taught the holy mysteries and the Christian

doctrine; and these made no poor beginning in this, although the old

fathers, accustomed to their vices, were unwilling to accept it.

Those Indians were vassals of King Corralat (of whom we shall speak

later) to whom they paid tribute. Collectors came yearly along the

level land from his court to the river to collect the tribute. That

king was a Mahometan, and consequently hostile to Christians. He

learned that our religious were in the lands of his dominion as

guests, and ordered that they be killed without any objection. More

than one thousand men came to do that, but they were not bold enough

to execute the order of their king, for the natives had acquired so

great affection for Ours that they went out in their defense. The

matter was arbitrated and it consisted in the gospel workers paying

tribute to the king. They gladly assented to it, for the charity of

the fathers extended to all things. The payment of the tribute cost

them great trouble, as it was large, and they had to work with their

hands, as they had no support from other directions.

Corralat did not become quiet with that, or rather it was the

devil who, angry at the great fruit that Ours were gathering in the

vineyard of the Lord, was trying by that means to drive them out

from it. The Mahometan king proclaimed war against the villages of

that river. During it the religious suffered great frights, pains,

and hardships, fleeing to different parts, in dangerous boats,

laden at times with the sacred ornaments; hiding in caves, in need

of food and without comforts; and guarding themselves for a better

occasion, in order to employ their lives in the service of God and

the spread of His faith. His [Divine] Majesty was not displeased

with that earnest zeal, for he freed them all from those dangers;

while the Indians were so energetic in their defense that they refused

obedience to the tyrant king, and begged aid from the Spaniards who

were established at the fortress of Caragha and from those at Zibù,

which was given them immediately. Beyond doubt that was a plan of

the divine pity to enlighten those heathen with the light of truth,

and to withdraw them from the captivity of Satan. For the Indians,

having been defended by the arms of Castilla and instructed by the

religious, became so fond of them that they delivered to them their

_divatahan_, where they built a church, in order to administer baptism

to those who were converted. Salangsang, together with his wife, was

the first to receive baptism in the church, and many others followed

their example. That prince, having become a Christian, became a

willing subject to the kings of Castilla. He built a stronghold

with sufficient ramparts to defend himself against the stratagems

of Corralat. Finally Ours erected the convent called Cagaiang, where

the Indians began to build houses for their dwellings.

He who labored most in the conversion of those people was father

Fray Augustin de San Pedro, a son of the convent of Valladolid, and a

Portuguese by nationality. He not only took care of the teaching of

the faith, but also instructed the Indians in civilized ways. Thus

did they seem to have been transferred from wild beasts into men. It

happened in a memorable assault that some nearby Indians made at dawn

on the village of Cagaiang, with the intention of killing the fathers

(that was an attempt of the devil, and he instigated the Indians to do

it, in order to break the friendship which those villages had made)

that father Fray Jacinto de Jesus Maria was alone in his cell. The

barbarians entering the house killed eight persons who were guarding

it. Making themselves masters of the door, they fought with their

campilans and other weapons, aiming thrusts, cuts, and strokes in

all directions, so that in the darkness Ours might not hide from

them. But the said father, trusting in God, went out through the

midst of them all, without receiving the slightest blow. It is not

difficult for the divine omnipotence to work those miracles, and He

is wont to perform them often in order to defend His ministers. The

father hid in a thicket, until after the fury had subsided, when he

could place himself in safety.

§ XI

_Foundation of the convents of the above-mentioned provinces_

We cannot excuse ourselves, for the glory and honor of God, from

referring to the souls whom Ours drew from the darkness of heathenism

into the light of the Christian religion, in the provinces of Caragha,

Butuan, Calamianes, and Cagaiang--for whose conservation it was

thought necessary to found convents, whence the religious set out to

overrun the country, administering sacraments, consoling some, subduing

others, and always gaining souls for the Lord. We have not been able

to ascertain with certainty in what year they were established, but

that amounts to but little. The order in which they are mentioned in

the records of the provincial chapter held at Manila in the year one

thousand six hundred and fifty is as follows:

_Tandag_

1. The convent of Tandag, head of those in the province of Caragha,

where there is a presidio of Spaniards, is one hundred and fifty leguas

distant from Manila. It has to its account seven hundred Christian

families. It was founded by father Fray Miguel de Santa Maria. At first

it was more than one legua up the river but was afterward removed

to the seashore for certain reasons of convenience. It has a devout

confraternity of the most holy Virgin, and another of the girdle of

our father St. Augustine, which has been already established in the

other convents.

A captain (whose name is carefully suppressed) having been buried

in the church of that house, the prior noted one day that his grave

was higher than the others. Attributing it to the carelessness of

the sacristan, he ordered the latter to level it. That was done;

but on the following day, it was seen to be in the same shape as on

the preceding day. It was leveled again, and a quantity of earth

taken away, but still the grave did not discontinue rising. That

novelty caused much talk, and at last the said prior ascertained

that the said captain had died excommunicated. He ordered the body

to be exposed, and then, absolving it in the manner that the holy

Roman church orders, they buried it again without the earth after

that making any more show of casting him out. By such demonstrations

does God give us to understand the respect and fear that should be

extended to the censures of the Church.

_Butuan_

2. The convent of Butuan is situated on the shore of the river. That

village numbers one thousand five hundred Christians. The convent was

founded by father Fray Francisco de San Nicolàs a native of Portillo,

and a son of the house of Valladolid. He was a most zealous minister

and preacher to those people.

_Cuyo_

3. The convent of Cuyo, in the island of that name, has to its account

two thousand Catholic families.

_Cagaiang_

4. The convent of Cagaiang governs and teaches one thousand eight

hundred faithful persons.

_Sidargào_

5. The convent of Sidargào, [56] which is an island ten leguas distant

from the fort of Tanda, has two thousand Christian families. According

to the testimony of persons of credit, certain manikins, small and

beautiful, resembling pigmies in appearance and size, were seen in

the said island on a certain occasion. They fled with great swiftness

through the thickets of the forests, so that, notwithstanding the

efforts made, they could not be caught. However, it is said that some

of them were caught in former times, but that they died of fright

in a few hours. A cross is preserved near the village of Sapào,

on top of a rock of the size of two dedos above the stone, which

has certain letters. Those letters cannot be read now, as they have

been obliterated by the lashing of the sea, which beats against it

continually. It is a tradition that the first Spanish discoverers of

that gulf made that cross, although it is not known when.

That islet is five or six leguas in circuit, and lies in nine degrees

of latitude. It is well supplied with food and good water, of which

there are many springs, called _bito_. They are always in the same

condition, and do not increase with the rains, nor diminish with the

dryness of the seasons. It is remarkable for one thing--in which it is

different from that coast of Caragha, and the other islands--namely

that no monkeys are reared there nor can they be reared if brought

there, for they die immediately. During the rainy season, the earth

turns red, and is so sticky that when one walks it tears the shoes from

the feet. There is a remarkable tree that is called _nono_. It springs

from the root of another large and shady tree. As it increases in size,

it embraces it, and by sucking the moisture and nourishment from it,

becomes strong. When it becomes so strong that it can grow alone,

it casts away that tree, and despises that which was its staff, thus

treating it badly until it withers--a living image of the children

of this age.

Coming to the peculiarities of that coast, we cannot fail to mention

one, namely, that there are trees of the hugest size, so tall that one

would believe that they are trying to reach up into the clouds. The

Indians are wont to make their dwellings in them, specially those

Indians called _cimarrones_. [57] They pay no tribute, so that

their trees serve them as a fort in which to defend themselves from

the Spanish soldiers of the fort of Caragha. The manner of building

those dwellings is as follows: They look out a very stout, high tree;

they trim off all the branches up to the height where the floor of

the house is to be. They put in some cross-bars, which cross on the

trimmed-off branches. They fix them with large timbers in the manner

of an enclosure, with which the trampling-ground is made. Then they

enclose that floor with the same timbers, in the manner of a parapet,

and cover it with a little nipa. The branches above are also protected

from the rain and inclemencies of the weather. Thus the house is

made so strong that it resists any invasion. It has often cost our

soldiers considerable trouble to get those people; for those houses

have no approach except certain light ladders made from rattans

tied together. In those houses they keep all their possessions,

and there live their children and wives, who all help to fight. They

have made a place by which to retire when pursued closely, preparing

a passage from branch to branch in order to escape. Those houses are

so capacious that one of our religious lay brothers, who had been a

soldier in the presidio of Caragha, said that he had seen one that

would hold sixty persons. On climbing into another out of curiosity,

he saw three women hanging--a mother and her daughters. As well as

could be guessed, the mother had hanged the girls and then herself,

in order not to fall into the power of the Castilians. [58]

_Calamianes or Taitai_

6. The convent of Calamianes, or, as it is called, Taitai, where there

is a presidio of Spaniards, and where one thousand six hundred souls

are directed. That convent has another confraternity of our Lady,

the Virgin.

_Bislin or Bislig_

7. The convent of Bislin or Bislig governs two thousand families. There

died most happily father Fray Juan de San Augustin, a son of the

province of Castilla. He was a grand minister of the gospel, and knew

the Bisayan tongue very well. He lived apostolically, and gave a fine

example with his virtues, which made him very lovable to the Indians

themselves, as was seen in the rising of the coast of Caragha, from

which it was necessary to withdraw him and keep him from perils to

the life that he would have lost through the fury of the enemies. His

abstinence was remarkable, for, although the toil of his ministry

was so vast, as he went continually through rugged places, forests,

rivers, and seas, he ate nothing but herbs, and sometimes small fish,

when he was especially fatigued. He was very humble and poor, bearing

himself with the Indians as if he were the meanest of them. By these

and other virtues he gathered great fruit in this life, which will

doubtless have gained him eternal rest.

_Baldad, Dignes,and Iaquet_

8, 9, and 10. Our most reverend father, Fray Pedro de Santiago,

preacher of Felipe Fourth, examiner of writings for the supreme council

of the Inquisition, vicar-general of our congregation, chronicler of

the kingdom of Aragòn, bishop of Solsona, and afterward of Lerida,

referred many times to the convents of Baldad, Dignes, and Iaquet,

in a relation that he published on the going of our religious to the

Indias. However, father Fray Andres del Santo Espiritu, provincial of

Filipinas, in another manuscript relation, calls one of them Iguaquet,

which is thought to be that mentioned as Iaquet. In that convent there

are eight hundred Christian families. It was founded on a river in

the northern part of this coast of Caragha by father Fray Juan de San

Nicolàs, a native of the Algarbes in Portugal, who took the habit in

Manila. He was a grand minister and knew the language of the Caraghas

[59] perfectly. He preached with great spirit, and succeeded in making

many miraculous conversions, among both the heathen and the Christian

sinners, who left his sermons so contrite, that they anxiously went

to seek the salvation of their souls in the sacrament of penance.

11. Another convent is also mentioned as being in certain islets

not far from Iguaquet, in which another eight hundred families of

Christians were cared for.

_Laylaia_

12. The convent of Laylaia (which sounds the same as [the name of]

the river above), is forty leguas distant from Butuan. There was a

presidio of Spaniards there, which from the indications seems to be

that of Linao. It has in charge one thousand six hundred souls.

_Caviscail_

13. That of Caviscail, in the Calamianes Islands, was abandoned because

of the murder committed on one of our religious, an able minister of

that village, by the Indians.

_Calagdan_

14. Father Fray Felipe de la Madre de Dios, provincial of Castilla,

and chronicler, mentions another--in the _Noticias Historiales_,

that he left in manuscript--at Calagdan. He assigns to it seven

hundred families that were converted to the faith.

_Binalgavan_

15. That of Binalgavan, in the island of Negros, with one thousand

five hundred families. That convent was left in the hands of the

fathers of the Society of Jesus, for reasons that existed for such

action. We cannot avoid mentioning some matters that happened there

when it was in charge of Ours.

A certain Indian chief had a son two years old, who was very sick. He

made the usual sacrifices to the devil for his health. As he did not

get what he was after, he begged father Fray Jacinto de San Fulgencio

for a little water passed through the chalice. The father gave it to

the sick child, and the latter was instantly cured. With that occasion,

it was the will of the divine mercy that the child, his parents,

and their household should be baptized and leave their darkness.

On another occasion they brought an Indian from a mountain with a

leg already rotting; and as he was being treated in the house of the

alcalde-mayor, at an unseasonable hour of the night he called loudly

for baptism. The father went to him, and, upon seeing him, the sick man

said: "Baptize me, Father, since God has brought me into the power of

the Christians for that reason." The religious minister baptized him

immediately, and scarcely had he finished administering the sacrament

to him when the Indian, invoking the most sweet name of Jesus, expired.

Finally a converted Indian woman, having been convicted of a grave

sin, in order to deny it cursed, saying: "May a crocodile eat me

before I reach my house, if what I said was untrue." God punished

her immediately, for while near her native place, called Passi, in

the island of Panai, a crocodile attacked her, and seizing her in its

mouth, dragged her into the river, and swallowed her. At that time,

father Fray Juan de San Joseph was prior of that convent.

_Tagho_

16. The convent of Tagho, so called from a river that bathes it,

has in charge the care of nine hundred families of Christians.

_Dinai_

17. In Calamianes, the convent of Dinai, with seven hundred families,

was removed to Linacapan in order to avoid the continual raids of

the pirates.

_Damaràn_

18. The convent of Damaràn had charge of four hundred baptized persons.

Father Fray Jacinto de San Fulgencio, commissary and procurator of that

province of San Nicolàs of Filipinas, while at this court of Madrid

gave a relation of other houses, in addition to those enumerated,

which are as follows:

_Layavan_

19. The convent of Layavan, with seven hundred families in its charge.

_Camigui_

20. That of Camigui, with the bay of Liangàn, has six hundred families.

_Baqua_

21. That of Baqua has charge of one thousand two hundred families

divided among six villages.

_Parasao_

22. That of Parasao governs eight hundred families who live in

that place.

_Bagangan_

23. That of Bagangan, with eight hundred other Christian families.

_Tuggaban_

24. That of Tuggaban has in charge one thousand three hundred families.

_Banton_

25. That of Banton, with one thousand two hundred families.

_Divàil_

26. That of Divàil cares for one thousand three hundred families.

_Paràva_

27. That of Paràva administers one thousand families.

_Sampongan_

28. That of Sampongan governs six hundred families.

_Surigao_

29. That of Surigao another six hundred.

_Casteèl_

30. That of Casteèl, a like number.

Father Fray Christoval de Santa Monica, father of the said province,

commissary and procurator-general, added:

_Gura_

31. That of Gura.

_Baler_

32. That of Baler.

_Binangonan_

33. That of Binangonan.

In other records and documents which have come from the said province

is found the relation of:

_Abucaì_

34. That of Abucaì.

_Dagat_

35. That of Dagat.

_Tebastlan_

36. That of Tebastlan.

Many of the said convents are no longer in existence now, either

through lack of religious, or for other accidental reasons; because

these have occurred, it has been deemed advisable to abandon

them--although the churches are still standing and are cared for,

and our religious visit those villages, preserving them in the faith,

so that the spiritual food is not wanting to them.

§ XII

_Mention of some hardships which Ours have suffered in the spread of

the Catholic faith_

It would be beyond our powers to tell what Ours suffered in spreading

the gospel truth, and in drawing the souls of so many barbarians

and heathen from their blindness and errors; for, as they have cared

more for gaining the reward of heaven than of earth, what is known

of it is little or almost nothing. We trust in God, who can reward

those who serve Him, and that He will have given great glory to

those who have suffered so much for the extension of His honor, by

bringing so many people to recognize Him. Let us, then, relate that

the father-provincial of the above named houses visits them three

times during the term of his office--and that with so great perils

by land and water that the preservation of his life seems a special

providence of heaven. Father Fray Onofre de la Madre de Dios was met

on one of those occasions by more than twenty caracoas of pirates

and was obliged to cast himself into the water, together with his

secretary. They went to an island, where, naked and without food,

they suffered those miseries that can be imagined.

Another provincial father, Fray Andrès del Espiritu Santo, suffered

a violent tempest, in which a number of persons perished. The boat

having overturned, as neither he nor three other religious who

were accompanying him knew how to swim, they seized hold of the

keel. They remained there two days and one night, expecting death

every instant. But God was pleased to have them reach a beach amid

rocks and reefs. There, bruised and full of wounds, they found no

other comfort than to seek roots with which to support themselves

for many days, until unexpected aid came to them from another part.

Father Fray Nicolàs de Tolentino visited the province of Caragha. He

was wrecked three times, and suffered most the last time; for, the boat

having broken, he had nothing to eat in seven days. Having reached an

uninhabited place by dint of his exertions, he went overland through

rough paths and through mountains, at the risk of being eaten by

crocodiles, until he found a little boat, that carried him and his

companion to Manila. They were so weak and hurt that they could not

recover their health for a long time.

Brother Fray Francisco de San Nicolàs, a native of Cadiz, coming from

the island of Negros to attend to certain things of the church service,

suffered so terrible a whirlwind that the boat was driven upon some

rocks and broken into splinters. Its occupants were drowned, and our

lay brother, not knowing how to swim, went to the bottom. Without

knowing how, he found himself in the hollow of a rock which had an

opening at the top. He managed to creep through, by the help of God,

who protected him. Climbing to the top he saw that he was on a rocky

islet of one-half legua in circuit, and remained there until his

cries and shouts brought some passing Indians, who, surprised at so

novel an occurrence, took him off in their boat.

The captivities and oppressions suffered by Ours would take long to

recount, and so I shall give only one. Jolo is an island that lies

between those of Burnei and Mindanao. It is very famous in that

archipelago, not for its size, but for the warlike daring of its

caciques or petty kings, who have made themselves feared by their

robberies and cruel deeds throughout those seas. While their fleet,

then, was at Calamianes, father Fray Juan de San Joseph, a native

of Granada, was captured. He was then prior of the convent of Cuyo,

and was visiting those villages which had been converted to the

faith, administering the sacraments and the word of God to them--the

employment of those gospel ministers. They took him to their island,

being greedy for the ransom. The amount of it was discussed, but as

the sum demanded by those barbarians was large, and the poor religious

could not collect it in a short time, it was necessarily delayed for

some time. During that time the Mahometan islanders began to persuade

the father to abandon the faith and adopt their vile worship, promising

him great riches and comfort, and marriage with a sister of the lord

or petty king of the island. That would have been a powerful temptation

to one who was not so firm in the law of Jesus Christ, and assisted by

His divine favor. Our religious resisted that strong and troublesome

battery mightily; but those barbarians, seeing themselves despised,

turned the leaf, converting those flatteries into threats of death,

and placed before him many cruel methods of depriving him of life. That

was not what the good father feared most, since he desired to lose his

life for the faith which he professed. The petty king had conceived an

affection for the father, and left untried no means in his power in

order to break down the strength of the religious. To such an extent

did he carry his madness that one of the wives of the barbarian, a

beautiful and unbridled woman, visited our prisoner often, accompanied

by beautiful women of high rank, in order that they might achieve

success in winning him to their disgraceful love; for, had he been

taken in that net, the chaste man would have remained ensnared. That

trick, it is well known, is one of the most persuasive that the devil

furnishes. For he makes war by the affection for the object, and with

the vehement incentives of the appetite. But divine grace was very

well fortified in the soul of the gospel minister. Consequently,

the shots of the devil, the world, and the flesh were weakened and

destroyed. The women returned in confusion, after hearing him preach

of the mysteries of our sacred law. He understood the Bisayan language

very well, and consequently learned the one peculiar to that island

in a short time. Although the instruction did not take root in their

minds, at least they recognized a certain element of grandeur that

aroused their veneration. Father Fray Juan passed considerable time

in those struggles, comforting the Christians who were there, and

obtaining many triumphs for himself. Finally, on the arrival of the

time for his ransom, he returned to his convent at Cuyo, joyous at

having suffered for God, although not well satisfied at not having

given his life for his holy law. But we can declare that if the

barbarians lacked the determination to condemn him to martyrdom,

our Catholic soldier did not want the courage to receive it.

We shall give an end to this year of twenty-two, by giving a brief

memorial of father Fray Diego de Santo Tomàs, a native of Nueva-España,

a creole of Cholula, and the son of Diego Garcia de Leon and Doña

Inès Carrillo. He went to Filipinas when very young, where, leaving

the deceits of the world, he betook himself to the port of religion,

taking our holy habit in the convent of San Nicolàs of Manila. He

professed in the year 1610. When he saw the so great fervor of

the religious for the spreading of the faith, he took the call so

effectively into his breast that the superiors, employing him in that

exercise, ordered him to become sub-prior. He was afterward prior

of Masinglo, and lastly of Dinai. In the exercise of those duties,

he was careful to employ all his strength in caring for the sheep

reduced to the flock of the church. He went through the Calamianes

Islands, preaching, converting, and confirming those converted in the

faith. And as his cares were prodigious, and he became weakened by

his hardships, his strength failed him; tired out, he became sick,

and died on a desert beach, without any human presence. However the

divine presence would not fail him. Happy soldier, whom death overtook

while fighting in the campaign of the Church of God!

Let us give a companion to this father, and let him be father Fray

Juan de la Anunciacion. He was born in Madrid, in the parish of

San Gines. His parents were Diego del Castillo and Felipa Manuel de

Benavides. He took our holy habit in the year 1613, while father Fray

Juan Bautista Altaraque was master of novitiates. He professed the

following year under father Fray Augustin de San Gabriel, prior of

the convent of the said town. He went to the Indias, being desirous of

employing his life in the service of God and the welfare of souls. He

thoroughly understood the languages of the Indians. Entering the

rudest of the islands, he preached with great fervor, and converted

many heathen. He spent some years in that employment, and finally his

life, without anyone being present at his death. He died worn out,

and for lack of nourishment. He lived much, since as long as life

lasted for him he employed it in the service of the holy church and

the conversion of the infidels. His body was found and very reverently

given honorable burial.

[Most of the third chapter is concerned with affairs in Japan. A

short description of that country is followed by the efforts of the

Recollects to gain entrance to its inhospitable shores in 1623. Fired

by the news of the persecution waged against the Christians, two

fathers, Francisco de Jesus and Vincente de San Antonio, disguised

as merchants, set out from Manila to preach the gospel to the

Japanese. But many misfortunes overtake them: their boat, old and weak,

opens at the bow and compels them to put in at the island of Babuyanes;

shortly after setting sail once more, a fierce storm drives them to

the Chinese coast, whence they narrowly escape shipwreck and then

death at the hands of the people, who prove hostile. However, forty

days after leaving Babuyanes, they reach Japan, on June 20. Shortly

begins their journey toward Nangasaqui, which they reach October 14,

1623, noting Japanese customs on the way. There it is reported that

disguised priests are in the city, and an edict published by the

emperor banishes all the Spaniards from the country. Both the fathers,

however, escape the banishment. A section on the life of Father Juan

de la Madre de Dios, a noted laborer in the missions of Mindanao,

and who was buried at the fort of Caragha, follows; and the chapter

closes with a reference to affairs at large connected with the order,

and the obtaining of certain papal decrees.]

Chapter Fourth

_The first provincial chapter is celebrated in Filipinas in the convent

of Manila; and in España the first intermediate general chapter of

Portillo. Certain servants of God finish their lives happily._

§ I

_Election of the first provincial of Filipinas, at the convocation

of the first chapter of that province Year 1624_

The religious of those islands had been governed since the time

of their arrival there by vicar-provincials, either elected by the

priests who were in the convents or missions, or appointed by the

superior prelate of España, according to the letters and patents

which father Fray Pedro de la Madre de Dios and father Fray Rodrigo

de San Miguel had obtained for it. The first vicar-provincial was the

venerable father Fray Juan de San Geronimo, who governed until the

year 1608. Father Fray Geronimo de Christo followed him, but, as he

died very soon, the chapter was convoked; and, in the following year

of six hundred and nine, the same father Fray Juan de San Geronimo was

elected. When the latter returned to España, the chapter was convoked

in the year six hundred and ten, and father Fray Andrès del Espiritu

Santo elected. He governed until the year twelve, when father Fray

Pedro de la Madre de Dios came from España with the appointment. But,

his patents having expired, the chapter was convoked, in which the said

father was elevated to the same office, and he ruled until the year

15. That year, the chapter having been convoked, father Fray Andrès

del Espiritu Santo took the government a second time, until the year

of eighteen, when father Fray Rodrigo de San Miguel came from España

with the appointment. He had it in charge until the year twenty-two,

when, as he returned to España, he was succeeded by the said father,

Fray Andrès del Espiritu Santo, who had come that same year from

España with religious. He governed until the year twenty-three, in

which father Fray Pedro de la Madre de Dios came from España, having

been appointed by the venerable father vicar-general. He convoked

a chapter, in order that a separate provincial might be elected in

that province, as was done in the others. The patents were as follows.

"His Holiness, our most blessed father Gregory Fifteenth (may God

preserve him), with the desire that is his of aiding the reformed

orders, at the instance made him by his Majesty and our order--who

petitioned him that a vicar-general be given us, and permission that

the convents of our order, with the title and name of province, might

divide into several provinces--conceded a brief for the aforesaid,

which was carried out. For that purpose a chapter was convoked in this

convent of the city of Madrid on November twenty of the following year,

the past year of 1621, in which I was elected vicar-general. The

convents possessed by the order in España in those islands were

divided into four provinces. Consequently, that the orders given

by his Holiness and by the general chapter may be executed, I am

sending the messages, so that a provincial chapter may be held. In

that chapter the orders of our Latin constitutions and those of the

new ordinances of our aforesaid general chapter shall be observed.

"In regard to time, I declare that it shall be held within four months

of the time when your Reverences shall receive the messages and when

the religious who bear them, and who sail in this trading-fleet,

shall arrive at that convent of the city of Manila--so that [there

will be no haste] in case that it should not be a suitable time when

the religious arrive, or it should be necessary to arrange anything

for the celebration; but if time should allow, and the necessary

things should be arranged, it may be held within a month, and not

before. I warn your Reverences that, on receiving and opening the

messages and despatches that I am sending, the form that I order

be observed. And inasmuch as when your Reverences receive these

despatches, two years will have passed of the sexennium--according

to the order laid down in the new ordinances, decreeing that now

and henceforth provincial chapters shall be held, so that those

who are to come to take part in the election of a new vicar-general

may be elected every six years--your Reverences shall take one year

from this first triennium, and this election shall be, but for this

time only, a biennium. Thus shall be done with both the provincial

and definitors, and the rest of the priors and the other offices,

so that in the following provincial chapter of that province, the

definitor and discreto may be elected--who shall come, in its name,

for the new election of vicar-general that is to be made (if our Lord

be so pleased), at Pentecost of the year 1627.

"The coming shall be arranged in such manner that they may not come

late, nor leave before it is necessary. As soon as the definitor and

discreto (or those who may be elected to fill their places on account

of their death, or for any other legitimate impediment) are elected,

your Reverences shall advise the vicar-general by the first boat, if

they cannot arrive in time. I have chosen to advise your Reverences

of this, so that you might know what you ought and must do; and so

that everything may be done with prudence, devotion, and virtue,

in which may our Lord give us many increases. From this convent of

the discalced of our father St. Augustine, of the city of Madrid,

June 12, 1622. Your Reverences' brother,

_Fray Geronimo de La Resurreccion_"

Accordingly, when this order arrived with the other despatches, the

priors of San Nicolàs of Manila, of Zibù, of Cabite, of Masinglo,

of Amò, of Bolinao, of Calumpan, of Tanda, of Butuan, of Iguaquet,

of Tibastlan, of Cuyo, of Linacapan, and of Cagaiang assembled. Under

the presidency of the said father Fray Pedro de la Madre de Dios, they

unanimously elected the venerable father Fray Onofre de la Madre de

Dios, provincial, on the sixth of February of that year twenty-four,

the time that the present history has reached.

The election was very suitable, as he who was elected was deserving

of other and greater posts. He was a native of Perpiñan, in the

county of Rosellòn, and a son of the convent of Zaragoça, in Aragòn,

where he studied arts and theology. He was prior of the convent of

Zuera, and afterward master of novitiates in that of Madrid, where he

furnished a great example of observance and virtue. He went to the

Indias with the zeal of preaching the faith of Christ our Lord. He

filled some posts worthily, with so much satisfaction to the religious

that he deserved to be the first provincial of that province. He

completed the suitable ordering and economical régime of the houses,

the methods that he practiced being continual presence at the choir,

steadfast application to the divine worship, and the decoration of

the churches. He was modest in his actions, which he adapted to all;

mild in his intercourse, by which he made himself loved; skilful

in business management; extremely poor, and given to continual

mortification. The definitors were father Fray Andrès del Espiritu

Santo, father Fray Diego de San Bernardo, father Fray Joseph de San

Augustin, and father Fray Juan de Santo Tomàs, chosen men indeed.

The acts passed are reduced to the following points: "That the

religious living at the missions or villages of the Indians maintain

all the regular observance of the convents, especially in rising at

midnight for matins, and in the two hours of mental prayer morning and

afternoon, even though there should be no more than one priest. That

authority be given to the missionary fathers to carry some books that

are conformable to their profession; and that they be prohibited from

wearing hempen garments, especially since the heat of the country is

contrary to that harshness. That the ministers learn the language of

the Indians within one year; and that, in order to avoid disturbance,

they do not receive guests in their convents, unless it be bishops,

religious, governors, or alcaldes-mayor.

[A section on the first intermediate general chapter of the Recollects,

which was held at the convent of Portillo, follows. Section iii

treats of the life and death of brother Fray Juan de San Nicolàs,

who had professed at Manila, December 21, 1622. The malice of certain

Indians who were taking him up the river from the convent of Iguaquet,

to aid in one of the missions, causes his death; for they overturn

the boat, leaving him to drown while they swim safely to shore. The

chapter ends with an account of the life of Bishop Don Fray Gregorio

de Santa Catalina Alarcòn who after having been appointed bishop of

Nueva Cáceres, in the Philippines, by King Felipe IV, is appointed

almost immediately afterward to the bishopric of Santiago de Cuba at

Habana. His death occurs at sea while on his way to assume the latter

office. This chapter completes the annals for the year 1624.]

GENERAL HISTORY OF THE PHILIPINAS BY FRAY JUAN DE LA CONCEPCION [60]

Volume IV

Chapter VII

_Arrival at these islands of a new mission of the discalced Recollects,

the reformed branch of the Hermits of the order of the great father

St. Augustine_.

[Through the solicitations of Felipe II, the supreme general of the

Augustinian order, Gregorio Petrochini, furthers the founding in

Spain of a reformed branch of the order. Accordingly the beginning

is made in the convent of Talavera, from which beginning the branch

gradually grows, although with several set-backs, until the Recollects

(their distinctive name) obtain separation from the regular branch of

the Augustinians. A province is formed, and elections held, at which

Juan de San Geronimo is chosen provincial. After his term of office,

he is created bishop of Chiapa; but, burning with the mission fever,

offers himself and twelve companions as volunteers for the missions

of the Indias.]

34. So noble a proposition edified the king, who recognized it as

made by a whole and free spirit. The king had information that the

orders appointed for the conquest of Philipinas were not sufficient

for the total conversion and reduction of the many pagans; and,

even if they were sufficient, that they had not exerted all their

strength, distracted by other and less important cares. The

proposition of the father provincial was very much in keeping

with the royal intentions. Accordingly, without any delay, it was

decreed that the father and his associates should prepare to go to

the Philipinas Islands, and executive orders to his ministers for a

speedy despatch were formulated without delay. The venerable father

kept these to himself until the formal session of the chapter, in

whose assembly he presented the decree. It was punctually obeyed,

all of them considering this laborious expedition as a great service

for God. They determined to grant him all the necessary documents,

and appointed as vicar-provincial with full powers father Fray Juan de

San Geronimo himself, with the limitation of recognizing as superior

the father provincial of the province of Castilla.

35. With this arrangement, and the royal decrees which contained

the permission for their embarcation, and general royal authority

to make as many establishments as possible in these islands, and as

those new missionaries should deem proper (to which were added other

concessions for spiritual matters conceded by the papal legate),

and fortified with all these patents and despatches, the good father

chose his associates, men like himself. Most of them were graduated,

and most of them eminent men of the Reform. He well comprehended that

such new plantations required, since they were to be conspicuous before

all, men of learning and eminent virtue. Having assembled at Madrid,

they set out for Sevilla on the fifteenth of May, in great harmony and

modesty. There they rested somewhat from the fatigues of their journey,

and then continued it to San Lucar de Barrameda. They waited there

until a large trading-fleet sailed, which left the bay of Cadiz for

Nueva España, and those religious embarked in one of its ships. The

confessions that they heard, and their exhortations to the sailors,

were a great comfort to the latter, and they did not neglect charitably

to assist the sick. Thus did they acquire unusual estimation throughout

the fleet. The commander-in-chief approached them in his ship, the

flagship, when the weather permitted, to inquire after their health,

and to offer them what they needed, commending himself to their holy

prayers, and placing in their care the prosperous voyage of the fleet.

36. They reached the port of Vera Cruz with perfect safety, where

the ships were sheltered. They disembarked, and, passing through the

town of Los Angeles, went to Mexico. There they were received in

the college of San Pablo by its rector, father maestro Fray Diego

de Contreras, who was afterward archbishop of Santo Domingo, the

primatial church of the Indias. He kept them with his hospitable aid

until the vicar-provincial rented a comfortable house, in order to

avoid receiving favors, which their strict regulations forbade. While

awaiting the opportunity to go to the port of Acapulco, their mode

of life was retired and edifying. Many noble and wealthy persons

began to entreat them to remain there, and to establish themselves,

offering them their favor and most abundant alms; and they asked that,

if that should not be granted, a competent number would remain and

establish themselves. The father maestro Contreras encouraged these

solicitations, and promised them to allow them to become discalced,

and to give credit to the new institute.

37. The president Fray Juan considered those so liberal propositions

as annoying temptations, to which, through the motive of their zeal,

not one of his could consent. He considered it advisable to avoid them

by flight, and resolved upon his voyage to the port of Acapulco. There

was already a ship there about to sail to Philipinas on the day of

the invocation of the Holy Ghost. Having embarked on it, they set

sail on the twenty-second of February, one thousand six hundred and

six. They had their terrors on the voyage; the ship caught fire,

and the fire was already quite near the powder-barrels that were

reserved in the "Santa Barbara." [61] Warning was given of this

(which is one of the greatest of dangers), in sufficient time to

enable them to extinguish the fire. Had it reached the powder,

the worst ruin would have surely followed. I think that there is

no peril of the sea so horrible. Another danger happened on a calm,

clear night, when the cry of "Land, land!" came from the bow. That

danger startled the pilots, who had no shoals down on their charts

there. They were aware of them by the breakers in the water, and

the vessel was so engulfed in them that it could neither bear away,

nor put in, without the same risk. As the breaking of the waters

was getting nearer the ship, they considered all their efforts vain,

and without any urging, allowed themselves to be carried in the same

path. They tried to make soundings, but the plunging of the boat and

the violent dragging of the sounding-line on the reefs did not permit

them to make an accurate calculation of the depth. In such a contest,

the hopes of all were already weak, besides which they were entering

amid the breakers. The ship sailed a long distance without meeting

accident, and later they found themselves in the deep sea, free from

so dangerous a fright. That shoal was marked down accurately on the

charts, and was noted on other voyages. It was a rocky islet surrounded

with many covered reefs. They considered it a marvelous occurrence

that they should pass over them without meeting with accident on

them. Father Fray Andres de San Nicolas fell sick near the islands

of the Ladrones, and, recognizing that his attack was serious, he

sought consolation in the holy sacraments. During his last hours he

fervently exhorted all to persevere in the undertaking that had been

begun, promising them a happy result. He yielded up his spirit to God

amid tender colloquies. Those of the ship wished to keep his body in a

well-sealed wooden casket, in order to give it decent burial on shore;

but in order to avoid innovations, the venerable superior, Fray Juan,

did not consent to this. Accordingly, having been placed in a casket,

he was cast into the sea, accompanied with the usual obsequies.

38. They continued from that moment their voyage prosperously, after

an almost general epidemic of fever, safe and sound. By special orders

they anchored in the port of Zebu. That most venerable prelate, Don

Pedro de Agurto, received the new missionaries with a procession. They

were lodged in the convent of the Augustinian fathers, who received

them as brethren. Much did that illustrious man desire the propagation

of the gospel. He begged and insisted that they stay in his bishopric,

and offered them a foundation to their liking, if they would only

remain for the conversion of the infidelity that was obstinately

persevering for the lack of ministers. He suffered greatly from this,

for so necessary was the remedy. It was impossible for the newcomers

to consent to so favorable arrangements, or to listen to so urgent

and compelling entreaties. Their journey to Manila was unavoidable, in

order to present the royal decrees and despatches to the governor. They

thanked his Excellency fittingly, and all offered to put themselves

at his disposal after the performance of so necessary business. They

set out from that place to execute it, as soon as opportunity

offered. They reached the capital city of Manila without any accident,

then celebrating the victories obtained by their governor, Don Pedro

de Acuña, in the expedition of Terrenate. They were accommodated in

a small house for the time being, where the most influential people

of the city came to visit them. Everyone offered them a more decent

lodging, the orders distinguishing themselves by offering them their

convents. To all they humbly excused themselves, only accepting the

infirmary of the Dominican fathers, for the treatment of some of their

sick, where they were treated with a most benign charity. The governor

arrived, triumphant from his expedition; and as soon as he heard of

the arrival of those new religious, leaving the magnificent trophies,

deigned to be the first to visit them. He consoled and regaled them

as a noble knight. But being eager to finish the despatch of the

ships to Acapulco, and going quickly to Cavite, he could not examine

the royal despatches; nor could he do so afterward, for, as we have

already stated, death attacked him while engaged in this affair, and

laid its spoils in the sepulcher. Thus was suspended his recognition

of the royal decrees; they were presented to the royal Audiencia, who,

recognizing them as authentic, gave them the requisite attention. In

virtue of these, permission was given to the father vice-provincial,

Fray Juan de San Geronimo, to preach the gospel wherever he thought

best, and to establish his houses wherever he should consider it

most advisable.

Chapter VIII

_This Mission establishes itself at Bagumbayan, and they begin their

evangelical labors_

1. The deceased governor, Acuña, had already finished a country-seat or

summer-house for his retirement from the cares caused by so extensive

a government, at a location called Bagumbayan, three hundred paces

distant from the walls of the city. At the death of that gallant

governor they began to try to dispose of this house. The new

missionaries thought that retreat very suitable for their purpose,

and tried to buy it because it was already offered for sale. For

that purpose they went through the city begging alms of its citizens,

accompanied by certain persons of influence, and in two afternoons they

collected more than three thousand pesos. With them they immediately

paid the price asked, the authorized guardian of estates, Captain Don

Pedro de Ortega, lowering its just price considerably. Licentiate

Don Rodrigo Diaz Guiral, then filling the office of fiscal of the

royal Audiencia, was a zealous and influential party in everything,

and took especial interest in facilitating that accommodation. They

converted the house of recreation into a convent. They assigned a

location for a public church, which they dedicated on the tenth of

September to the glorious St. Nicolas de Tolentino, to whom they had

consecrated themselves by a special vow when they left the coasts

of España. That function was very solemn. His Excellency of Zebu,

Don Pedro de Agurto, performed the pontifical office; while the

very reverend father maestro, Fray Pedro Solier, of the Order of

St. Augustine of the Observance, a person distinguished by his merits

and position, preached. He was then provincial of the province of

Santissimo Nombre de Jesus in these islands, bishop of Puerto Rico,

and afterward archbishop of Santo Domingo. The royal Audiencia, the

ecclesiastical and secular cabildos, the orders, and the nobility and

citizens of Manila were present and lent honor to the function With

such favorable beginnings, those evangelical ministers were greatly

consoled and very happy. They were most happy with the favorable

horoscope in which that new province was born, in having St. Nicolas

for their patron. There was some altercation [over this matter] with

the Augustinian fathers of the Observance; the devotion to this saint

had now grown very extensive in their church, in a special chapel,

and they foresaw that worship there would be decreased on account of

this new advocacy. It was not an occasion for a suit, and they tried

modestly to avoid litigation. Although possession could not give better

right, the Recollects yielded, and accommodated themselves to a change

of title, commending to God this serious matter. The calmness of Señor

Agurto was seen in that, at whose direction they cast lots to settle

the controversy satisfactorily. Many other saints took part in the

lots, and in them the said St. Nicolas had success the first, second,

and third time when the cast was repeated. Thus was the will of God

powerfully confirmed, resistance ceased, and they resigned themselves

to it peacefully. They extended the protection of the new church to

the province, which was already in its beginnings. The said first

feast was celebrated with the greatest harmony between the parties,

and unity of minds.

2. They were not useless in that location, for, accommodating the

active life to the contemplative one, they applied themselves with

fervid ardor to spiritual help in the administration of sacraments and

in gospel preaching to many different peoples, who needed that same

assistance, especially at night, when the city gates were locked. As

there were no parish churches near, many were the sudden calls that

disturbed their rest, for all of which they were very ready and

prepared, as one should be in a matter that concerns the salvation of

the soul. Their zeal could not be restrained here; more arduous was

the obligation which had brought them, and the acquiring of some one

of the many languages which are spoken in these islands. Without that

diligence their application would be useless; without such intercourse,

men must necessarily consider one another as barbarians. Since the

Tagál language is the most general, their most careful study was given

to it. Their eagerness was emulative, and made them rapid in their

haste. He who most quickly penetrated the language was father Fray

Miguel de Santa Maria, native and son of the convent of Zaragoza,

a person of resolution and vigorous mind, and of no common abilities.

3. With these arrangements they tried to make a beginning in their

apostolate. On discussing where they would better employ themselves,

they thought that they would better not separate far then, since they

were so few. Quite near by, eight leguas distant, was the village

of Marivelez, which had no ministers. The other ministers had left

it because of the insalubrity of its climate and the brutishness

of its natives, who were very obstinate in their superstitions. The

voices of the missionaries did not at all soften them, wherefore with

comfortable maxims they had left them in their obstinacy, shaking

off secretly the dust from their sandals. Truly their religion

was ridiculous. They had their groves or reserved places in the

forest. There were their peculiar penates or minor gods, to whom they

made their sacrifices. Certain old deluded and ceremonious persons

took charge of the sacrifices. They were assisted by certain old women,

called _catalonas_, who had great authority among those deluded people,

which they had acquired by deceitful and delusive tricks. The method of

sacrificing cattle was the common and transcendental one among those

natives. But irreligion was manifest in all their vain observances,

and in the conservation of their traditions, rather than any active

and positive religion. They observed those long-kept and sacrilegious

customs, through fear of punishment if they omitted them; and, even

more, they were persuaded that they would die the instant when they

violated these.

4. Their laws in political government were no better, being at

the pleasure of the most powerful, who exercised their tyranny

despotically. Many difficulties were those. And if one would

consider that others, who must be considered of equal or greater

spirit, had abandoned them as unconquerable, he would understand

their human prudence, or temerity, or their great conceit. But the

robust vicar-provincial stumbled in nothing, his wonderful zeal

facilitating everything. For that administration and conquest, he

appointed Fray Miguel de Santa Maria the adelantado, giving him as

associates father Fray Pedro de San Josef, and the lay brother Fray

Francisco de Santa Monica, all of them now well acquainted with that

language. They accepted their appointments resignedly, and set out

for Marivelez. They quickly found that profound darkness was opposed

to their new light. They were not dismayed by their inevitable

labors. No welcome was found among so rude and unconquerable a

people. The missionaries solicited them in the woods, where they

gained their livelihood by the labor of their fields. They spoke to

them in affectionate tones; they undeceived them of their errors,

which so darkened their souls. They maintained, at their own cost,

some huts where they retired for the necessary rest at night. When they

took any slight and hurried refreshment, it was for their necessary

relief and rest, since the rest of their time was broken with

penitential exercises. By such unalterable and edifying procedure,

they were gradually softening those hard rocks; and they already

had many converts and baptized people. The other idolaters did not

regard that desertion well, and one day when the father was going on

his rounds to catechise them in the woods, the pagans were awaiting

him, and discharged upon him a shower of stones. He yielded to his

contusions and wounds. He escaped with his life from this exigency,

which was not little. But he was so ill-treated that he could not

recover his health, which became worse; and recognizing that it was

impossible to recover it there because of the utter lack of comfort,

he determined to retire to Manila, in order to die conformably with

his brethren. Some medicines were administered to him here, which he

took rather to please his superior than because he had any idea that

they would be of use. The dissolution of his body rapidly progressing,

he piously received the last sacraments; and, in the midst of lofty

and loving acts, he passed to the eternal rest, leaving this wretched

life with envy. His two courageous companions returned also to the

infirmary at Manila, for they had fallen sick from their continual

troubles; and they ended their lives in so excellent and desirable

a manner, the first fruits of this laborious task.

5. So arduous an undertaking was not abandoned through fear of

its danger, because those beginnings were, in the general mind,

unfortunate. It fell to the lot of father Fray Rodrigo de San Miguel,

a man celebrated in the history of his holy province, especially in

the voyage that he made from these islands to Basora and Caldea,

in which he reduced various Armenians of the schism [62] to the

obedience of the holy see, and presented their chiefs to his Holiness,

Urban Eighth, who thanked him for his zeal by special favors and

rewards. He was firm in spirit and of most courageous boldness. He took

possession of that toilsome mission. With his industry, he reduced

to a civilized and Christian life the remainder of those pagans,

in a location called Bagac. There he built his church and dwelling,

and there he gathered many scattered peoples. Afterward he moved it

to that of Marivelez because of the convenience of the port, and its

more equable climate. He arranged other annexed locations within

a distance of twelve leguas, where his tireless industry gathered

about one thousand five hundred souls. Assuring this stronghold, he

opened a gateway by which to pass to the coast beyond. The Zambales

Indians tyrannized over it, and no boats could touch there without

danger of their lives. Those were Indians of barbarous ferocity, and

very bloody-minded. It was very difficult to soften such monsters,

so blinded by their superstitions and by their barbarous customs,

that in no way would they accustom their ears to other things. One

very extraordinary event procured respect for the father among them,

and thereupon they paid more attention to his evangelical words.

6. Father Fray Rodrigo was one day passing through a thicket. That

thicket was, according to their customs, one of the reserved ones,

and it was considered sacrilegious to cut anything from it, and that

such act would be punished with immediate death. So infatuated were

they with that blindness that no one, even though in great need,

dared to take anything from that place, being restrained by fear. The

father saw a beautiful tree, which they call _pajo_, laden with

ripe fruit. He ordered his followers to gather some by climbing the

tree. They strenuously resisted, but father Fray Rodrigo insisted on

it. They declared that they would not do it under any circumstances,

and that it meant sure death if they offended the respect whose

fatal sentence comprehended all the trees of that place. The father

severely chided them for their error, and to show them that it was so,

he determined to gather the fruit himself. He began to break branches

and to clear the trunk, in order to facilitate the ascent. The Indians

were grieved, and urgently begged him to desist from that undertaking,

which they considered as so rash. But the religious, arming himself

with the sign of the cross, and reciting the antiphon, _Ecce lignum

crucis_, managed to gather some of the ripe fruit, which the tree

offered. He ate it in front of them and liked the fruit very much,

for indeed it is savory. They looked at his face amazed, expecting

his instant death. When that did not happen, they recognized their

delusion, and detested their cheats They also ate without experiencing

any harm. The father charged them to say nothing upon their arrival

at the village. He took with him a goodly quantity of that fruit,

and divided a great portion of it among the chiefs. Esteeming the

gift, they, in their ignorance, ate it without fear. In a sermon on

the following day, the father disclosed the secret and checked their

vain fears; so that, undeceived by experience, they followed him

with their axes, and in short order felled that thicket, which was

a confused center of perverse iniquities. Thereupon, many of those

infidels submitted to the true knowledge.

7. He continued the conversion of those people after that happy result,

despising dangers, and enduring bodily necessities, very full indeed

of interior consolation. That is a rough coast, and offers grievous

terrors in its times of turbulent weather. Father Fray Rodrigo

was navigating along it when a fierce tempest suddenly overtook

him, which, driving the small boat upon some rocks, dashed it into

pieces. Those who were in it were drowned, although they knew how to

swim. The father alone, by the violent impulse of a wave, reached a

small rocky islet. His life was miraculously saved on it, and God,

who does not grant His blessings incompletely, caused an Indian to

discover him within twenty-four hours. The Indian swam to him, and

carried him from that danger, on his shoulders. Even more marvelous was

another thing that happened to father Fray Juan de la Ascension, while

sailing along that same coast. He was in a boat manned by Chinese,

who, being careless of their sheets, did not loose them in time, when

the wind suddenly shifted furiously. It is most dangerous to coast

along high lands, for so furious winds blow through the passes that

if great care is not taken with the sheets the boats overturn easily.

8. Thus did it happen with this boat, and its keel was exposed to

the sun. All were drowned, without any aid; only father Fray Juan was

saved by divine Providence. This is more manifest, since the method

was one unheard-of. The father remained inside his craft, while

the overturned boat tossed up and down. Its space did not entirely

fill with water, a small space being left, which served as an arch,

in which the father could keep his head and arms out of the water,

having laid fast hold of a beam. He passed three days thus, until

a boatful of Indians, happening to pass that way, and observing the

floating hull, approached the boat, to see if it contained anything

by which their greed could be advantaged. They began to break

through the open end. As soon as they had opened a small aperture,

they heard the voice of the shipwrecked religious, who begged for

help. The Indians were frightened, and resolved to leave the task

that they had undertaken. One of them, more courageous, inspired them

with the sufficient resolution, and, continuing, they discovered the

father almost at the last extremity. They reached him presently, took

good care of him, and helped him with what they were carrying. With

that he came to himself and recounted his catastrophe. They marveled

greatly at so extraordinary an event, which they regarded only as a

prodigy never before seen. In this manner did they continue with the

conversion of those infidels, until they obtained a good foundation

in the village of Masinloc. It was a very suitable location, as it

was the center of many mountains and settled districts where many and

diverse peoples could easily be reduced to a civilized and Christian

life. The management of its planting was given to father Fray de el

Espiritu Santo; and he, with two associates, was well employed in

those apostolic excursions. In a short time they had eight thousand

newly baptized Indians, and arranged methods for their administration,

and for their catechism. Their first care was divine worship, and

instruction and training musicians and singers. So did those zealous

ministers labor, and we leave them now in that cultivation.

Volume V

Chapter III

_The discalced Augustinian religious continue their spiritual conquests

on the coast of Zambales, and pacify it with their labors. They extend

their fervent tasks to the province of Caraga, in Mindanao._

1. If God created man with a certain fertility, with which to

propagate other men, although that fertility was not taken away by

the first sin, it is not what it would be if disobedience had not

intervened; and if to that propagation conservation be not added, it

would not proceed according to the form and method of its kind, but

even in these natural arrangements nothing would be done without the

cooperation of the Creator. Proportionally so is it in the spiritual

propagation, in which man is formed for piety and justice. He who

plants or he who waters is nothing, but it is only God who giveth the

increase. For that reason so necessary dispositions are not useless,

but are indispensable in the present providence. How can they hear

unless there be one to preach to them? God gave man understanding,

but it is as dull in infancy as if he did not have one; it must be

excited, and brought to light with the increase of age, in which he

becomes capable of knowledge and of instruction, skilful to perceive

truth and pure and chaste love, with which to fight strenuously

against the engendered vices to which he is inclined naturally from

his youth. Those spiritual propagations in semi-brutish men are very

difficult; for, although reason is not altogether extinguished, the

sparks of it are so feeble that one must use considerable discretion

and prudence in order to arouse them. With those monsters were

the discalced Augustinian religious dealing on the Zambales coast;

having as the object of their living faith the salvation of souls,

they could employ themselves admirably in such spiritual propagations,

planting and watering with immense labor, God granting them the desired

increase in that so blessed intercourse. Establishing themselves in

Masinloc, they did not restrain themselves in the undertaking until

they reached the end of the coast, on whose famous point is the village

of Bolinao. There they had had the first intelligence of the gospel,

which the observantine Augustinians had tried to communicate to

them. But either the ferocity and barbarous customs of the natives,

who threatened to kill them, or their great occupation in other

more abundant missions, compelled them to abandon that attempt. At

the demand of those religious, together with a commission from the

governor then in office, Don Rodrigo de Rivero, and the instance of

the venerable dean and cabildo, the vice-provincial despatched fathers

Fray Christoval de Christo and Fray Andres del Espiritu Santo to that

conversion. The village was then located on an island, which formed

the port of the same point. When the venerable religious entered, the

natives would have nothing to do with them; however they did not dare

to expel the fathers nor lay hands on them. They supported themselves

on certain herbs and roots, which grow naturally and without labor

in the forest, necessarily suffering misery and misfortunes.

2. Their endurance and suffering made the Bolinaos more tractable;

they were persuaded that their preaching was true, and that their

instruction was important for them. They began to listen to it

without aversion, although with curiosity. The efficacy of the word

of God penetrated strongly into their hearts. Then they conceived

a horror of their barbarous customs. Thereupon, and because of the

continual instruction, they resolved to abandon paganism, and to

surrender their necks to the gospel yoke. One thousand six hundred,

having been catechised satisfactorily, were baptized. They built

a suitable church and a dwelling-house for the father ministers,

and the village of Bolinao was established in very orderly ways,

in matters relating to their common life and to civilization. They

have continued happily in their vocation, and I think that it is one

of the most solid Christian communities in the islands. They are very

devout, and their thoughts are without any superstition, while they

are most inclined to devotion. Thence the fathers extended their zeal

to the near-by and dependent communities; all these were most happily

subjected. That was largely induced by the religious themselves

cutting down a reserved bamboo plantation, and thus removing their

foolish fears that he who dared to cut a single bamboo from it would

die--but which did not happen to them, as the Indians had imagined. By

that means they were undeceived in their previous superstitions.

3. The fathers also extended their reductions and conversions to

the south of Masinloc. They formed the scattered peoples, and the

rural settlers of Tuguy and Paynayan into villages. Inasmuch as

the Pagans and Negritos of the immediate forests disturbed those

new establishments greatly by making furtive raids on them and

killing several people, seizing those who were heedless at night,

the superior government determined to establish a small fort in

Paynayen, with moderate-sized artillery, and a garrison of Spanish

and Pampanga infantry which would maintain in loyalty those newly

catechised and reduced, and would shelter them from barbarous

hostilities. The expenses for it were to be paid, in order to make

raids in the forests, and to intimidate with their arms those people

of so fierce customs. The only ones still to be conquered on that

long coast were the scattered people of Sigayan, about eight leguas

north of Masinloc. Father Fray Alonso de San Augustin, a son of this

city of Manila, took charge of that undertaking at the order of his

vicar-provincial. His diligence was efficacious and most lively. He

reduced many of those infidels to the true faith; founded a town with

them, which he, with good supervision, established in a commodious

site; and established a church and house. He managed and perfected

the work with great vigilance and the consolation of his soul. One day

when the people were assembled, he preached a fervent sermon, censuring

the resistance of some obstinate infidels. Some of them were respected

and venerated as the greatest chiefs. The sermon mortified them, and

they resolved to take satisfaction for the pretended and supposed

insult. The bolder of them, on some pretext or other, approached

the zealous father, quickly drew a cutting weapon, such as they use,

from its sheath, and at the first blow almost decapitated him with

it. His hood protected him somewhat, but not so much that he was not

grievously wounded. As the wound was given in a dangerous place, its

cure was difficult. Thus he lived but a short time, sacrificing his

life very willingly for the good of those rebellious sheep. After

that parricide the new reduction rose in rebellion. The followers

of the unjust aggressor burned and destroyed the village, convent,

and church, and withdrew to the general asylum and refuge of the

woods. Some faithful Christians remained with the wounded father, whom

they carried to Masinloc, where his happy death occurred. With what

was left, after abandoning that new Christianity for the time being,

the ministers tried later, as if forgetful of the past insult, to have

the reduction returned to its old site. They interested the Indians

of Masinloc, and, partly with mild means and partly with threats,

they attained their object--not without great efforts, fears, and

hardships. The church, house, and village were rebuilt, and about seven

hundred souls were enrolled. That village, after other translations,

is the one now called Santa Cruz, and is dependent on Masinloc.

4. Those hardships caused those religious to be well received in

Manila. Its citizens became interested in that, without leaving

their first foundation of Bagumbayan, which was very useful for those

suburbs, they should move into a regular convent within the walls of

their fortification--which was unavoidable because of the continual

disputes with Japanese and Chinese, and because of the fears caused

by the Dutch with their fleets. Because of the urgency with which

all compassionately entreated them, with this security, the father

vice-provincial, Fray Juan de San Geronimo, responded gratefully;

and, recognizing the strict advisability of it, bought a small

house near the artillery foundry which then existed. The governor,

then Don Juan de Silva, liberally and willingly facilitated this

undertaking with alms, and conceded the site. Various oppositions

were encountered against that foundation, but they were conquered,

although with difficulty, by constancy. The religious passed many days

of poverty on that site, being uncomfortable and with scanty subsidies,

until the very pious and noble gentleman, Don Bernardino de el Castillo

Rivera y Maldonado, a native of the City of Mexico, master-of-camp of

the royal regiment, castellan of the fort of Santiago, and regidor of

the city--moved likewise by the urgent entreaties of his pious wife,

Doña Maria Enrriquez de Cespedes, who was very strongly inclined

towards this religious institute and to their patron, San Nicolas de

Tholentino (by whose intercession she had obtained a son), who had died

soon afterward--took charge of the foundation. He erected a handsome

building on that site for a church and convent, which was made of

hewn stone. He finished it at a personal cost to his estate of more

than one hundred thousand pesos. He assigned it suitable revenues in

lands, and funds for the necessary repairs and rebuilding--all the

more liberally, as he had no necessary heir.

5. In an authentic declaration that he made before the

alcalde-in-ordinary of this city, Don Martin de Herrera--received and

testified before the notary-public, Juan de Villa Marin--the patron,

Don Bernardino, declares that the impelling motive for undertaking and

perfecting the work of church and convent was his great devotion to

San Nicolas de Tolentino, and his having recognized in the discalced

Augustinian religious, from the time of their arrival in this city,

learned, virtuous, and serious men; and the knowledge that they were

gathering much fruit in this community and among the natives round

about. In their manner of acting, they persuaded men that they were

all true servants of God. That had moved him to aid them in their very

severe need; and he had taken under his charge convent and church,

building them a new edifice from the foundations up. He had bought

many pieces of ground for them at excessive prices; in that way and

on the work, he had spent a large sum, and he considered it well

employed. He declared that he was ready to spend much more, even to

the extent of all his wealth, and to be left with only his assigned

pay of castellan; for the said Recollect religious deserve it by

their example and virtue. For the repairs and preservation of the

work, he assigned a fitting income from many lands. It is estimated

that he spent on and endowed it, in all, with one hundred and fifty

thousand pesos, although with obligations to chaplaincies. Besides

that, he adorned the church, and continually expended money for it.

6. He also had a garden or country-house, called Calumpang, because

of its location. He made them a present of it, and of a portion of

the lands surrounding it, on condition that the said religious found

a convent on that site, where some religious could live retired and

free from disturbance. The then vice-provincial, Fray Rodrigo de

San Miguel, took possession, after obtaining the necessary licenses

from the government and from the archbishop. With these was formed a

convent of the same house, and a small church was erected under the

invocation of St. Sebastian, being dedicated to that glorious martyr,

a being to whom especial devotion was paid by its founders, who aided

its cost with their wealth. The archbishop, then Don Fray Miguel Garcia

Serrano, adjudged [to it] the spiritual administration of the tenants

of the lands, to the number of about thirty houses. The minister of

Sampoloc had a suit pending about those tenants, but as soon as they

were adjudged to that new church, they escaped from his demands;

and free possession remained to them, which was confirmed by the

royal patronage. A beautiful image of our Lady of Carmel was placed

in that church a few years afterward, which was brought from Mexico

by a mission of those religious. Her devotion extended her worship,

and her favors made her more famous. The dean of that holy church, Don

Juan Velez, given up by the doctors, and already without hope, begged

the religious to carry the holy image of Carmel to his house. At the

entrance of that Lady, and the fervent prayer of the dean, he suddenly

became well and completely cured. As a thank-offering for so singular

a favor, he returned the image to her church, and made her a very

solemn feast. He founded with the ordinary authority a confraternity,

under the title of Carmel, which attained so many members within

a short time that the number was more than two thousand, of both

sexes. The dean continued the feast every year, but scapularies were

not distributed because they had no authority for it, and because they

had no members of the Carmelite order. [63] Therefore those religious

had recourse to a competent prelate of the Carmelites, who could

concede the permission with apostolic privilege--the very reverend

father-provincial of Andalucia, Maestro Fray Diego de el Castillo,

granting authority to the prior of the convent of San Sebastian in

Philipinas in order that he, in his person alone, could and might

bless the scapularies of his holy order, and distribute them to the

faithful who might request them. From the receipt of that despatch,

and by means of such a distribution, the confraternity became full

to overflowing. The feast could not be held on its appropriate day in

July, which is wont to fall in the height of the rainy season. Having

recourse to the apostolic see, Pope Clement Eleventh erected the

confraternity anew, and set its feast for the twenty-first of January,

with special concessions of a plenary indulgence weekly, and additional

ones during the year on days assigned by the archbishop. Those weekly

indulgences fall on Wednesday, and the others on the four Sundays of

the month in February, May, July; and the last, on the day of the

betrothals. The same pontiff later extended the plenary indulgence

of the twenty-first of February to the following week, in order to

satisfy the devotion of the innumerable crowd. If those nine days

were increased to a fortnight, the crowd would always be numerous. In

the nine days are administered from six to seven thousand communions,

besides many who commune in other churches. It is the most extensive

devotion among Spaniards and natives. That devotion had its failings,

as is usual among numerous crowds, which have been corrected by the

zeal of the superiors. That confraternity has since been established

in the city of Zebu, and has in the same manner been extended into

the Bisayan provinces.

7. At length his final illness came to this illustrious

benefactor. Recognizing it as such, he made his will, in which he

instituted as his heir San Nicolas de Tolentino. He died, and the

religious accepted that condition, and the remainder of his property

was adjudged to them. He was buried in that church as if in his own

house: on his conspicuous tomb was expressed the record that he left

by his charitable deeds. In the same tomb the body of his wife was

afterward placed. Monuments were erected to them, and in a suitable

niche were placed worthy memorials of gratitude. Since that first

church had the misfortune to be ruined by earthquakes, the fathers

did not recognize the patronage when they entirely rebuilt the church,

regarding their new church as free.

8. The governor, the bishops, and the encomenderos were urgent for

those religious to extend their apostolic labors. But they were few and

could not attend to those extensions Consequently, the vicar-provincial

decided to send a religious to España, to beg king and council for

aid for new operations. Father Fray Pedro de San Fulgencio, a well

known and experienced member of the order, was proposed for that

undertaking. He was given for the voyage legitimate authorizations,

letters of credit from all the governments, very expressive and

liberal, in which the truth and necessity were explained, so that

his Majesty would kindly concede a suitable number of ministers, who

might continue so excellent and important beginnings. That father

reached Madrid without accident, and found his brethren in mortal

anguish and distressing pain, and the reformed branch now breathing

its last and almost destroyed.

[The outgoing provincial has relaxed the strict rule of the reformed

branch. The internal disputes that follow his term are brought to a

definite head by Paul V's brief, ordering the regular Augustinians

to take over the convents of the Recollects and to absorb that

branch. However, the order is saved by the strenuous efforts exerted

both in Spain and Rome.]

The Philippine Islands, 1493-1898 — Volume 21 of 55 1624 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. · 第 5 / 6 章