The Philippine Islands, 1493-1898
Explorations by early navigators, descriptions of the islands and
their peoples, their history and records of the catholic missions,
as related in contemporaneous books and manuscripts, showing the
political, economic, commercial and religious conditions of those
islands from their earliest relations with European nations to the
close of the nineteenth century,
Volume XXXVI, 1649-1666
Edited and annotated by Emma Helen Blair and James Alexander Robertson
with historical introduction and additional notes by Edward Gaylord
Bourne.
CONTENTS OF VOLUME XXXVI
Preface 9
Documents of 1649-1658
Royal funeral rites at Manila. [Unsigned;] Manila, 1649. 23
Royal aid for Jesuits asked by Manila cabildo. Matheo de
Arceo, and others; Manila, June 20, 1652. 44
Condition of the Philippines in 1652. Magino Sola, S. J.;
September 16, 1652. 49
Jesuit missions in 1655. Miguel Solana, S. J.; San Pedro,
June 30, 1655. 53
Letter from the archbishop of Manila to Felipe IV. Miguel
de Poblete; Manila, July 30, 1656. 63
Two Jesuit memorials, regarding religious in the Moluccas,
and the Inquisition. Francisco Vello, S. J.; [Madrid, 1658]. 68
Jesuit protest against the Dominican university. Miguel
Solana, S. J.; [1658?]. 74
Description of the Philipinas Islands. [Ygnacio de Paz;
Mexico, ca. 1658]. 87
Documents of 1660-1666
Recollect missions, 1646-60. Luis de Jesús and Diego de
Santa Theresa, O.S.A., (Recollect); [compiled from their
works]. 109
Description of Filipinas Islands. Bartholomé de Letona,
O.S.F.; La Puebla, Mexico, 1662. 189
Events in Manila, 1662-63. [Unsigned; July, 1663?]. 218
Letter to Francisco Yzquierdo. Diego de Salcedo; Manila,
July 16, 1664. 261
Why the friars are not subjected to episcopal visitation.
[Unsigned and undated; 1666?]. 264
Appendix: Judicial conditions in the Philippines in 1842 279
Bibliographical Data 307
ILLUSTRATIONS
Map of Philippine and Ladrone Islands; photographic
facsimile of map by Sansón d'Abbeville ([Paris?],
1652); from copy in Bibliothèque Nationale, Paris. facing p. 50
Map of Cavite, with proposed fortifications, by the engineer
Juan de Somovilla Tejada; photographic facsimile from original
MS. (dated 1663) in Archivo general de Indias, Sevilla. 93
Chart of the island of Luzón, with some of the smaller
islands, drawn by a Dutch artist, ca. 1650; photographic
facsimile of original MS. map in the British Museum. 191
Birds-eye view of bay of Cavite, showing towns, fortifications,
etc., by the engineer Richard Carr (in employ of the Dutch),
captured in Madrid; photographic facsimile from original
MS. (dated 1663), in Archivo general de Indias, Sevilla. 215
PREFACE
The present volume, covering the years 1649-66, is mainly
ecclesiastical in scope. An appendix, showing the judicial state
of the islands in 1842, is added. A number of the documents are
from Jesuit sources, or treat of the affairs of that order. Among
these are an account of the Jesuit missions in the islands, and their
protest against the erection of the Dominican college at Manila into a
university. The archdiocese of Manila strives to gain more authority,
both in the outlying islands of the Eastern Archipelago and over the
administration of parishes by the regular orders; and effort is made to
strengthen the power of the tribunal of the Inquisition at Manila. The
question of episcopal visitation of the regular curas is already vital,
and the later conflicts over this question are plainly foreshadowed,
and even begun. The history of the Recollect missions for the above
period shows their prosperous condition until the time when so many
of their laborers die that the work is partially crippled. As for
secular affairs, the most important is the Chinese revolt, of 1662;
this and other disturbances greatly hinder and injure the prosperity
of the islands.
Reverting to the separate documents: a curious pamphlet (Manila, 1649)
describes the funeral ceremonies recently solemnized in that city in
honor of the deceased crown prince of Spain, Baltasar Carlos. Solemn
and magnificent rites are celebrated, both civil and religious; and
a funeral pyre, or chapelle ardente, is erected in the royal military
chapel, the splendors of which are minutely described.
The Manila cabildo send a letter (June 20, 1652) to the king, praising
the work of the Jesuits in the Philippines, and urging the king to
send thither more men of that order. Their services as confessors,
preachers, missionaries, and peacemakers are recounted, and their
poverty is urged; they are sending an envoy to Spain, to ask for
royal aid, a request supported by the cabildo.
The Jesuit Magino Sola represents, in a memorial (September 15, 1652)
to Governor Manrique de Lara, the needs of the Philippine Islands. The
greatest of these is men and arms; and with these must be provided
money to pay the soldiers. Sola enumerates the many misfortunes which
have reduced the islands to poverty, and urges that the aid sent from
Mexico be greatly increased.
An account of the Jesuit missions in the islands in 1655 is furnished
by Miguel Solana, by command of Governor Manrique de Lara. He
enumerates the villages administered by Jesuits, with the names of
the priests in charge. To this we append a similar report, made the
year before, enumerating the missions in Mindanao and the population
of each.
The archbishop of Manila, Miguel Poblete, writes to the king (July
30, 1656), making some suggestions regarding diocesan affairs: that
the bishopric of Camarines be discontinued, and its prelate assigned
to the Moro and heathen peoples farther south; and that ministers
be sent from Manila to outlying islands for their spiritual aid,
as thus far these have been dependent on Goa. Poblete asks whether
he shall ordain Portuguese priests who come to him for this office;
on this point the royal Council ask for further information.
Two memorials presented (1658) by the Jesuits to the king ask that
a tribunal of the Inquisition be established at Manila, and that
the religious jurisdiction of Ternate be vested in the archbishop
of Manila.
A memorial to the king is presented (1658?) by Miguel Solana,
procurator-general at Madrid for the Jesuits of Filipinas,
protesting against the erection of Santo Tomás college at Manila
into a university, claiming that this will interfere with the rights
already granted to the Jesuit college of San Ignacio there. Solana
accuses the Dominicans of trickery and bribery in having obtained
privileges for Santo Tomás; and maintains that the rights of his
order have been legally granted and authenticated, while the claims
of the Dominicans are mere assertions. Nevertheless, the latter are
scheming to secure new letters and bulls granting their pretensions;
Solana adduces various arguments to show that they should not be
allowed the privileges of a university in Santo Tomás, and that
such a foundation should rather be made in San Ignacio, which "will
be subject in all things to the behest and commands of your Majesty
and your Council." The king is asked to examine certain documents in
the case, which show that the students of Santo Tomás are obliged
to swear allegiance to the doctrines taught by Aquinas, and are
not allowed to teach other branches than philosophy and theology;
moreover, that college has "no teachers who are acquainted with the
first principles" of medicine and law; and the curious statement is
made that there is no graduate physician in the Philippine Islands,
since one could not obtain a living, and the sick are treated by
Chinese. There is no need and no room there for a regular university,
and the burden of its support should not be imposed on the treasury;
but, if one be founded, it should be in San Ignacio.
From a document of 1658 relating to the Inquisition we extract a
description of the Philippines, written in Mexico from data furnished
by the Jesuit Magino Sola. It outlines very briefly the government of
Manila, civil and ecclesiastical; mentions the convents, hospitals,
and other public institutions there; and enumerates the villages of
that archbishopric, with mention of the missions conducted therein
by the several orders. Similar information is given about the towns
and villages of the suffragan bishoprics; and the location, extent,
government, and missions of the principal islands in the archipelago,
including the Moluccas. At the end is a statement regarding the number
of commissaries of the Inquisition who are needed in the islands.
The Recollect historian Luis de Jesús relates in his Historia
(Madrid, 1681) the holy life and death (1646) of Isabel, a native
beata of Mindanao; and the foundation in 1647, in the City of Mexico,
of a hospice for the shelter and accommodation of the Recollects who
pass through that city on their way to Filipinas. The history of the
discalced Augustinians for the decade 1651-60 is found in the Historia
of Fray Diego de Santa Theresa (Barcelona, 1743), a continuation of
the work begun by Andrés de San Nicolas and Luis de Jesús; such part as
relates to the Philippines is here presented (partly in synopsis). It
begins with the troubles of 1647 in the Recollect mission at Tándag, in
Mindanao, when its convent was destroyed by the military authorities,
as dangerous to the fort at that place in case the convent were
occupied by an invading enemy. Accusations against the Recollect
missionary there are sent to the king, who warns the provincial of that
order to see that his religious aid the civil government in keeping
the natives pacified. Santa Theresa here prints letters from the civil
and ecclesiastical authorities at Manila, praising in high terms the
Recollect missionaries in the islands and their great services in
all directions, and asking royal aid for them in their great poverty.
The life of Fray Pedro de San Joseph is sketched. In the village of
Linao, Mindanao, a revolt occurs (1651) among the natives, which is
related in detail; it arises from an order issued by Governor Faxardo
requisitioning from each of the islands a number of native carpenters
for the government service at Manila. A Manobo chief, named Dabáo,
fans the flame of discontent among the converted natives of Linao,
and by a stratagem brings conspirators into the fort, who kill nearly
all the Spaniards. Troops are sent to that region who punish severely
even the natives who surrender; and the people, although overawed,
are filled with resentment. The Recollect missionaries do much to
aid the natives, overlooking the fact that the latter had killed one
of those fathers; and one of them, "Padre Capitan," secures an order
from the Audiencia liberating all the Indians who had been enslaved
in consequence of the above revolt. This is followed by a sketch
of Fray Santa María's life; he was slain by the insurgents in that
same year. The writer recounts the difficulties met by the Recollect
province of Filipinas, and the coming to Manila (1652) of a body of
Recollect missionaries. The lives of many of these are sketched.
Considerable space is devoted to the subjection of religious to the
episcopal visitation, when they act as parish priests. Santa Theresa
describes the plan on which the missions have always been administered
in the Philippines by the various orders, and their relations to the
diocesan authorities. His account is a brief for the orders in their
controversy with the bishops over this question of visitation, and
presents the main points in its history; he writes it for the purpose
of refuting the slanders that have been current in Europe regarding the
attitude of the orders toward the diocesans, and discusses at length
the arguments against the episcopal visitation of the regulars in
parishes. These are advanced in behalf of all the orders in general,
and then the writer adduces special reasons, which concern the
Recollects in this matter. He enumerates the villages administered
by that order in different islands, and the spiritual conquests
made by his brethren; in their missions the number of Christians
has been steadily increasing, and the hostile heathen element much
reduced. Santa Theresa relates the dangers and sufferings experienced
by the Recollects in their missions, which lie on the very frontier
toward the Moro pirates; many of these devoted missionaries have even
lost their lives in the Moro raids. Have not these religious, then,
deserved the exemption from episcopal supervision that was granted
to the religious in Nueva España? Moreover, the missions need more
laborers than can be supported by their incomes (the royal grant from
the tributes), and the order itself must maintain these additional
men. It will become necessary for the order to abandon the missions if
these are to be placed under diocesan control; nor, in such case, can
it do more than sustain its leading convents in the islands. Finally,
the writer presents sketches of some illustrious Recollects who have
labored in the Philippines.
In a rare pamphlet by the Franciscan Bartholomé de Letona--bound
in with his Perfecta religiosa (La Puebla, Mexico, 1662)--occurs an
enthusiastic description of the Philippines, which we here present
(in translation and synopsis). He describes the voyage thither,
the location and distribution of the islands; the various provinces
of Luzón; the climate, people, and products; the city of Manila,
which Letona describes as the most cosmopolitan in the world; and the
Chinese Parián. Letona relates the downfall of Venegas (the favorite
of Fajardo), and the achievements of Manrique de Lara; enumerates and
describes the various churches, colleges and seminaries, convents
and hospitals of Manila; and gives a sketch of each of the various
religious orders there, with special attention, of course, to his own,
the Franciscan.
One of the Jesuit documents preserved in the Academia Real de la
Historia, at Madrid, relates in detail the embassy sent to Manila by
the noted Chinese leader Kue-sing (1662) to demand that the Spaniards
submit to his power and pay him tribute. This demand being angrily
refused by the Spaniards, the Chinese in Manila, fearing evil to
themselves, and hearing of their intended expulsion from the islands,
undertake to flee from the Parián and other neighboring settlements,
blindly endeavoring to save their lives. The Jesuit missionary at
Santa Cruz hastens to the governor, to secure pardon for these poor
fugitives; and other priests second his efforts. Meanwhile, the
other Sangleys in the Parián are so terrified that many are drowned
in trying to swim across the river, others commit suicide, and most
of those who remain flee to the hills. The Spaniards in Manila,
in fear of an attack by the Chinese, are ready to slay them all;
and a repetition of the horrors of the Chinese insurrection in 1639
is averted only by the prudence and good sense of Governor Manrique
de Lara, who, with mingled sternness and humanity, calms the fear
of the Chinese and the anger of the Spaniards. Granting protection
to all who return to Manila by a certain day, he allows a specified
number to remain there for the aid and service of the Spaniards, and
obliges the rest to return at once to China. The fugitives who do not
come back to Manila are hunted down and slain by the Spanish troops,
aided by the natives. The two chief leaders of the Sangleys in their
flight are executed in public, and those who remain in Manila are kept
in the Parián under heavy guards of Indian troops; afterward these
Chinese are set at forced labor on the fortifications of Manila and
Cavite, thus taking a great part of that burden from the shoulders of
the natives. The same ambassador sent by Kue-sing returns to Manila
in April, 1663, this time with news of that corsair's death, and a
request from his successor for an amicable arrangement between them
and the maintenance of their trade. Our writer gives an interesting
sketch of Kue-sing's career, especially of his conquest of Formosa
(1660-61), the first occasion when Chinese had defeated a European
nation in war. The death of this formidable enemy relieves the fears
of the Manila colony; and the authorities decide to allow a moderate
number of Chinese to reside in the islands, since their services are
so necessary to the Spaniards.
Governor Salcedo sends to a friend (July 16, 1664) some account of
the affairs of the colony at his arrival in the islands--the treasury
almost empty, the soldiers unpaid, commerce paralyzed, and the natives
"irritated by cruel punishments." He takes vigorous measures, at once,
to improve the condition of the colony.
An unsigned document (1666?) gives the reasons why the civil
authorities have not executed the royal decrees subjecting
the Philippine friars in charge of parishes to the episcopal
visitation. Apparently written by a friar, it gives the reasons why
the missions must be administered by the religious orders rather
than by secular priests, and why the friars ask that they be not
placed under the episcopal authority. They allege that there are
still many heathen and Mahometans to be converted, throughout the
islands; that the missions are full of hardship; that the courage
and strict observance of the religious would grow lax under diocesan
supervision; and that the most able of them would not consent to such
subjection. Difficulties, also, must necessarily arise in the attempt
of a religious to obey his superiors when these are both religious and
ecclesiastical, and from interference by the civil authorities. All
sorts of scandals and irregularities are liable to spring from these
causes, affecting not only the missionaries but the natives, as well
as the many heathen peoples who surround Manila.
The present volume is terminated by a short appendix taken from
Sinibaldo de Mas, showing the condition of the judiciary of
the Philippines in 1842. Justice is administered by the royal
Audiencia, by the alcaldes, and by the gobernadorcillos, the last
being Filipinos. The action of the alcalde-mayor is very limited and
dependent on the Audiencia. Mas draws a vivid picture of some of the
alcaldes which shows that the system is honeycombed with graft. The
great evil arises from the fact that alcaldes are allowed to trade, and
hence business absorbs all their energies for the six years of their
office, for during that time they must become rich. As one does not
need to be a lawyer to become an alcalde, those posts generally being
assigned to military officers, the incumbent of such post needs an
adviser. This results in great delay, and often justice is completely
subverted. By advancing money at usurious rates the alcalde bleeds
those who borrow from him, and in fact such unfortunate people can
almost never get square with the world again. The gobernadorcillos
in turn lash the alcaldes, for they are necessary to the latter,
and good terms must be maintained with them. For the general legal
business the alcalde depends on his clerk, a native, who runs things
to suit himself, and in his turn makes his office an occasion for
graft. The parish priests who formerly had so great influence in the
villages have now been ordered by the governors to cease meddling
with secular matters, and some of them even are in collusion with
the alcalde, whom they endeavor to aid in order that they may gain
their own ends. Notwithstanding the alcaldes are few who are not
often fined during their term. The government is most to blame for
this state of affairs for its course implies that the alcaldes
are expected to be rogues. Crime has increased greatly of late
years. Punishments are too light, and many criminals even get off
scotfree. This produces only bad results. The officials are slow to
arrest because the criminal will soon be released as a general rule,
and will always take vengeance if possible. Although he argues that
the death sentence ought to be abolished as an unnecessary cruelty,
Mas urges that the lash be not spared, for a good beating will correct
more faults than anything else. The jail only acts as an allurement
for the majority of Filipinos, for it is generally better than their
own houses. The laws in force in the islands are a confused mass,
consisting of the Leyes de Indias, royal decrees and orders, the
decrees and edicts of the governors, a portion of the laws of the
Siete Partidas, parts of Roman law, etc. Mas advocates strenuously
the prohibition of trade granted to alcaldes and an extension of their
term of office. One common native language, could such be established,
would be very useful. There should be a commission after the manner
of that in British India, to advise revision in the existing laws.
The Editors
March, 1906.
DOCUMENTS OF 1649-1658
Royal funeral rites at Manila. [Unsigned;] 1649.
Royal aid for Jesuits asked by Manila cabildo. Matheo de Arceo,
and others; June 20, 1652.
Condition of the Philippines in 1652. Magino Sola, S.J.;
September 15, 1652.
Jesuit missions in 1655. Miguel Solana, S.J.; June 30, 1655.
Letter from the archbishop of Manila. Miguel de Poblete;
July 30, 1656.
Two Jesuit memorials. Francisco Vello, S.J.; [1658].
Jesuit protest against the Dominican university. Miguel Solana,
S.J.; [1658?].
Description of the Philipinas Islands. [Ygnacio de Paz;
ca. 1658]
Sources: The first of these documents is taken from Retana's Archivo,
ii, pp. 105-158; the second and sixth, from Pastells's edition
of Colin's Labor evangélica, iii, pp. 786, 787, and 804, 805; the
third and fourth, from the Ventura del Arco MSS. (Ayer library),
ii, pp. 385-389. The following are obtained from original MSS. in
archives as follows: the fifth, in the Archivo general de Indias,
Sevilla; the seventh, in the Academia Real de la Historia, Madrid;
the eighth, in the Archivo general, Simancas.
Translations: The fifth document is translated by Robert W. Haight;
the seventh, by Rev. T. C. Middleton, O.S.A.; the remainder, by James
A. Robertson.
ROYAL FUNERAL RITES AT MANILA
Funeral ceremonies and the royal pyre of honor erected by piety and
consecrated by the grief of the very distinguished and ever loyal
city of Manila, in memory of the most serene prince of España, Don
Balthassar Carlos (may he dwell in glory). By license of the ordinary
and of the government. [Printed] at Manila, by Simon Pinpin, in the
year 1649.
[This document is presented in translation and synopsis, because of the
light it throws on the religio-social life of Manila in the middle of
the seventeenth century. It is preceded by the license to print given
(June 5, 1649), for the archbishop by Doctor Don Juan Fernandez de
Ledo, precentor of Manila cathedral, judge-provisor, official and
vicar-general of the archbishopric; by that of the government, given
(May 27, 1649), on recommendation of Joseph de la Anunciacion, prior
of the Recollect convent in Manila; and by a letter (dated Manila,
December 15, 1648, and signed by Lucas de Porras, Gabriel Gomez del
Castillo, and Diego Morales) addressed to the governor Diego Faxardo
y Chacon, which amounts to a dedicatory epistle. The relation begins
with the grief that comes to the city of Manila with the announcement
of the sudden death (at the age of seventeen) of the prince Balthasar
Carlos, heir to the throne and son of Felipe IV and Isabel of Bourbon,
who had died but a short time before. The document continues:]
The first rumors of this so sad event reached this city in the
middle of December, 1647, by means of the Dutch, who were harassing
these islands at that time with a large fleet of twelve galleons,
which sailed from Nueva Batavia with the intention of capturing this
stronghold. But they, after having experienced the valor and boldness
of our Spaniards in the severe and obstinate combat in the port of
Cabite, of which a full relation has been written in former years, [1]
attempted to terrify the hearts and take away the courage of those whom
they had not been able to resist by hostilities, by sending a letter to
Don Diego Faxardo, knight of the Order of Santiago, member of the War
Council, and president, governor, and captain-general of these islands;
and with it part of a gazette printed in the Flemish characters
and language, which contained a copy of a letter from his Majesty
to the Marqués de Leganés, in which was mentioned the heavy grief
of his royal heart because of the sudden death of his son and heir,
Don Balthassar Carlos. The minds of so loyal vassals were alarmed,
and their hearts chilled, on hearing so sad news; and those who had
not given way before the violent attack of cannon-balls yielded to
the tenderness of grief, and to the sighs of sorrow; and they bore in
their faces the effects of their dismay and the marks of their pain,
as if the prince were seen dead in each one.... There was no doubt
of the truth of that news, for its arrival with the superscription of
misfortune gave it the credit of truth. But neither the condition in
which we found ourselves, with arms in our hands, nor prudence allowed
us to proceed with public demonstrations and funeral ceremonies until
we received a letter from his Majesty, and with the letter the order,
direction, and prudent management which so serious a matter demanded.
[The royal announcement arrived in July, 1648; and by his decree
the king ordered the demonstrations of sorrow to be made on the same
scale as if intended for his own person.]
In conformity with that decree, and in order that they might obey it,
the auditors called a meeting, and resolved to publish the mourning,
and to prepare the things necessary for the splendid celebration of
the funeral ceremonies. At the same time they elected as the manager
of that solemn function the fiscal auditor, Don Sebastian Cavallero
de Medina, who was as vigilant and punctual in the affairs of his
office as attentive to the service of both Majesties--guaranteeing
by the completeness of his arrangements the entire success which so
serious a matter demanded. As his assistants in carrying out that
commission were named the treasurer, Lucas de Porras Ontiberos,
alcalde-in-ordinary, and Captains Gabriel Gomez del Castillo and Don
Diego Morales, regidors. At a suitable time, the mourning rites were
heralded, in fulfilment of the above resolution; and all the provinces
were notified to make the same demonstrations, so that the external
conduct of so faithful vassals should correspond to the sorrow which
palpitated in their hearts and saddened their breasts. Scarcely was
the word given before the obedient people changed the precious and
fine appearance of their attire with somber mourning garments; and
this whole community became a theater of grief--each one showing the
loyalty which was as much evinced by his grief as it was wondered at
by the barbarous nations who trade in these islands, when they saw
in so remote a part of the world so extreme piety, so intense love,
and so faithful allegiance to their king, that distance does not make
it lukewarm, or absence weaken the affection that these deserving
vassals have ever had for their Catholic kings.
The day set for their expressions of condolence arrived, Monday,
November 9, 648; for the direction of the ceremonies, Admiral Don
Andres de Azcueta and Captain Don Pedro Diaz de Mendoza were appointed
managers. The halls of the Audiencia and royal assembly were made ready
with the funereal adornments and other preparations significant of so
melancholy an occasion. At two in the afternoon the bells of all the
churches began to ring, in so sad and doleful tones that they filled
the air with sorrow, and the hearts of those who heard their plaints
with bitterness and grief, learning from the very bronze to grieve for
so considerable a loss. At that same time all the religious communities
assembled, with their crosses, priests, deacons, and subdeacons, clad
in their vestments, in the royal chapel of the garrison. That temple,
although small in size, has all the characteristics of a great one
in its beauty, elegance, and arrangement. There, architecture was
employed to the best effect, and genius was alert in erecting a royal
tomb and mausoleum proportionate to the grandeur and sovereign rank
of the person; and one not at all inferior to the one erected during
the funeral rites and pageant of our lady the queen, [2] by the
direction and advice of Doctor Don Diego Afan de Ribera, auditor of
this royal Audiencia, and auditor elect of that of the new kingdom
of Granada. The royal assembly entrusted the arrangements of that
solemnity to him. Each community in succession chanted its responsary,
with different choirs of musicians, so well trained that they could
vie with those of Europa. While that pious action was going on, the
ecclesiastical and secular cabildos were assembling, as well as the
tribunal of the royal official judges, the superiors of the orders,
the rectors of the two colleges--San Joseph, which is in charge
of the fathers of the Society of Jesus; and San Thomas, which is
ruled by the fathers of St. Dominic--and the members of the bureau
of the Santa Misericordia (as was determined and arranged two days
previously, the place of each being assigned) in the hall of the royal
Audiencia. There the managers assigned them their position, observing
toward each one the order of his seniority and precedence. They left
that place in the same order, to express their condolences to Don
Diego Faxardo, governor and captain-general of these islands, who
stood in the hall of the royal assembly. He was covered with mourning,
which well manifested his grief and represented very vividly in his
majestic appearance the royal person--in whose name he received the
condolences for the death of the royal son and heir, Don Balthassar
Carlos, the prince of España. First entered the royal Audiencia, in
company with their official, as grave in the pomp of their mourning as
adequate in the demonstrations of their grief. Don Antonio de Castro,
senior auditor and auditor-elect of Mexico, spoke in the name of all,
expressing in brief and impressive sentences the universal grief of
all the community and the special grief of that royal Audiencia. His
Lordship listened to him attentively, and answered him gravely and
concisely, with words suitable to the subject, thanking him in the
name of his Majesty for the demonstrations of grief which servants
so loyal were making on an occasion so consecrated to sorrow. Having
finished their oration, the royal Audiencia gave place successively
to the ecclesiastical cabildo, the secular cabildo, the tribunal of
the royal official judges, the superiors of the orders, the colleges,
and the bureau of the Santa Misericordia--each one taking its proper
place as regards precedence. All of them observed the courtesies
and punctilious forms due to the decorum and seriousness of that
function. After these had signified by the gravity of their words,
and by the seriousness and sadness of their countenances, the heavy
weight of the sorrow which oppressed their hearts for a loss so worthy
of immortal lament, and after his Lordship had answered with equally
apposite speech what good judgment dictated and sorrow forced out,
that act of mourning came to an end. It was no less dignified than
refined; and no accompaniment or ceremony was lacking in the decorum
of that action--the daughter of the affection with which so faithful
vassals serve their king and sovereign.
That parade was followed by another of no less gravity, namely the
accompaniment of the royal crown to the chapel of the royal camp for
the solemnity of vespers and the funeral oration which was prepared
[for this occasion]. For that purpose, after the condolences the
members of the royal Audiencia returned to the hall of the royal
assembly, where the august crown reposed with all authority and
propriety, signifying, in the somber mourning with which it was
covered, a sorrowing majesty and a monarchy grief-stricken at
beholding itself without the head from whose glorious temples it
had fallen--Cecidit corona capitis nostri. [3] His Lordship handed
the crown to General Don Pedro Mendiola y Carmona, entrusting to his
hands the honor of so great a Majesty, and thus crowning the great
services which the latter had rendered to his king in the lofty posts
that he has occupied in these islands. This was the opening act of the
parade, which commenced at the palace, encircled the entire plaza of
arms under the galleries, and ended at the royal chapel--the theater,
as we have already remarked, destined for the magnificence of that
funeral celebration. That act was arranged by the care and foresight
of the royal assembly, and carried out by means of the managers with
so great brilliancy, gravity, and propriety that it corresponded in
all things with the majesty of the [dead] person. The orphan boys
of the college of San Juan de Letran--who number more than one
hundred and fifty, and are reared at the expense of his Majesty,
in charge of the fathers of St. Dominic--marched first of all, two
by two (the universal order that was observed in that act by all the
tribunals and communities) holding their candles of pure white wax,
which were distributed, that day and the following, with magnificence
and liberality by this illustrious city. The alguaçils followed, and
then the ministers of justice, the attorneys, the judges' secretaries,
the notaries, public and royal, with their gowns and cloaks trailing
behind. Next to them came the confraternities with their pennants and
banners, and after these the parishes from the suburbs of this city,
with their crosses, and their curas clad in black cloaks. Next in the
line was the college of Santo Thomas, and following it that of San
Joseph, with their badges [becas] turned back at the collar as a sign
and token of grief. Then followed the bureau of the Santa Misericordia
(which is composed of the most noble persons of this city) all clad
in their black surtouts and hats, with heads covered, bearing their
small bells, and the standard with their insignia in front. The holy
families also marched: the brethren of St. John of God, the Recollects
of St. Augustine, the Society of Jesus, the hermits of St. Augustine,
the seraphic family of St. Francis, and that of the Preachers. These
were not so splendid by reason of the candles which they carried in
their hands as by the gravity and modesty of their manner, showing in
the seriousness and composure of their faces the religious sorrow and
pious grief that oppressed their hearts. The ecclesiastical cabildo
followed with their black choir-cloaks, with the skirts extended
and their heads covered; and altogether with so grave and majestic
a demeanor that they commanded the eyes and also the applause of all
the people. The city [cabildo] followed, together with the tribunal of
the royal official judges, bearing their maces and insignia. They were
accompanied by the nobility of the city with flowing black mourning
cloaks, and with heads covered; but very apparent was the grief and
manifest the sadness which their love and good-will towards their
unfortunate prince brought to their faces. The royal standard of the
city was carried by Captain Gabriel Gomez del Castillo, assisted by the
two alcaldes-in-ordinary, who carried it between them, as authorizing
the action. The royal Audiencia with their president, the governor
of these islands, crowned all that grave and religious concourse with
all the splendors of authority. They were followed by the government
and court secretaries, and by the gentlemen and pages of the palace,
clad in all display of grandeur in funeral garb, thus manifesting
in somber grays the sharpness and depth of the wound which they had
received by the sudden death of the most serene and very august prince,
Don Balthassar Carlos, the clear and resplendent light of the Spanish
monarchy, at whose taking away all the world was darkened. Between the
city cabildo and the royal Audiencia was carried the Cæsarean crown,
with two kings-at-arms, on a cushion of rich cloth, with the gravity
and decorum which is due to the head [that it adorns], to which all
the people who were present that day rendered humble veneration. So
sad a spectacle was made by all that splendid parade, that never was
more bitter grief represented, never was Majesty seen more afflicted,
never was sorrow seen more at its height. All the Plaza de Armas
was occupied, while that brilliant procession was going round it,
by the royal regiment of the Spanish troops, the governor of which is
Sargento-mayor Manuel Estacio Venegas. It consisted of four hundred
and eighty-six infantrymen formed in a body with four fronts, each
of which was commanded by two captains and one alférez. The regiment
marched to take position in five lines, with fifty artillerymen in the
rear with their campaign linstocks. They all maintained so great order
and discipline that the military art was seen in practice in all its
splendor--a glorious proof of the diligence of their commandant and
the loyalty and devotion of so valiant soldiers; for notwithstanding
the excessive heat of the sun they remained immovable on that and
the following day, their zeal and love for their king, which burn
most brightly in their hearts, being preponderant in them. The
parade having passed, all the soldiers fell in behind, captained
by the sargento-mayor himself, the commandant of the regiment. They
entered by one door of the royal chapel and went out by the other,
with drums muffled and banners trailing, and the soldiers carrying
their arquebuses under the arm with the butt-ends reversed, with an
order so regular and so in keeping with military rules that that action
deserved the acclamation and even the admiration of all. The father
chaplain-in-chief of the regiment, namely, the presentado father Fray
Joseph Fayol, of the Order of Nuestra Señora de la Merced, was present,
as were also all the royal chaplains, at the door of the royal chapel,
with cross and wax tapers [ciriales] held aloft while the procession
was entering. After they had entered, the royal crown was placed on
its royal catafalque--or rather a funeral pyre of fire, crowned with
candles as is the firmament with stars, where the brilliant and the
majestic glowed in competition. I leave the description of that for
the crown of this historical compilation. Those in the procession took
possession of and even filled all the seats which were provided for
the tribunals and the communities, distributing themselves therein
according to the same order of their seniority. With this began the
vespers for the dead, which was in charge of the chaplain-in-chief,
assisted by the royal chaplains, with all the requisites of solemnity
and pomp, accompanied by the piety, devotion, and silence of so grave
an assembly who were present, at the verge of tears. They paid with
fervent suffrages the debt of their love and the obligations of their
loyalty to the prince, their deceased sovereign, whose obsequies they
were performing; and they refreshed their memories with his heroic
virtues, and his brilliant deeds in the tender and flowery years of
his age--gifts that assured us that he was glorious and triumphant in
the court of Heaven. The complement of the solemn splendor of that day
was the reverend father, Fray Vicente Argenta, of the seraphic order,
and past provincial of this province of San Gregorio. He, occupying the
pulpit, took up the space of an hour with a funeral panegyric, where
his eloquence had an opportunity to exercise itself in all its colors,
and in a beautiful variety of erudition, both divine and human. He
roamed through the spacious and extensive field of the virtues of
our most serene prince, with so impressive discourse adjusted to the
gravity and meaning of the subject, that he softened the hearts of the
people and even drew tears from their eyes, the faithful witnesses
of their grief. That solemn function ended with a responsary; and
then the procession was again formed, in the same manner and method,
until they left his Lordship at the palace. After having performed
the due courtesies, the gentlemen of the royal Audiencia, and of
the cabildos, tribunals, and religious communities bade one another
farewell, and returned to their houses, for the night had set in.
The following day, Tuesday, November 10, before sunrise, the care and
anxiety of the sacred families were awake, and all went to the royal
chapel with different choirs of musicians. There, at the various altars
assigned to them, they sang first each their mass, and afterward the
responsary in front of the royal catafalque. The mingling of so many
voices with the dead silence and serene quiet of the night made an
indistinct harmony and a confusion of echoes pleasant and agreeable
to the listeners, awakening at the same time in their hearts tender
affection and loving grief, which they consecrated to the glorious
memory of the prince whose obsequies were being celebrated. After
having performed this pious action they went to the palace, where they
waited until all who had taken part in the parade of the preceding
day had assembled. The parade was arranged and directed at the
appointed hour, with the same order and brilliant display as on the
preceding day, and took the same course until they entered the chapel
of the royal camp. There having filled the seats, and the order and
arrangements of the day before having been observed, the office for the
dead was commenced, and then the mass was sung. Doctor Juan de Ucles,
the venerable dean of the holy church, officiated, accompanied with
all solemnity and pomp, at an altar which was erected near the center
of the catafalque in front of the urn. He was clad in his vestments,
with precious ornaments; and on that day the music was better than
ever before, the musicians outdoing themselves in heightening its
beauties, and with the consonance and harmony of their voices rendering
it suitable to the majesty and high dignity of him who filled their
thoughts at that moment. The reverend father Francisco Colin, outgoing
provincial and present rector of the college of the Society of Jesus,
and qualifier of the Holy Office, sealed the glory of that day. He
mounted the pulpit, where he preached a sermon so well suited to the
subject in its eloquence, the depth of its arguments, the gravity
and maturity of its discourse, the profundity and erudition of its
fundamental proofs, and the solidity and thoroughness of its learning,
that he arrested the attention and even the admiration of those
present. Not less learnedly did he instruct them than he melted them
to affection and sorrow, quickening in them all, with his intellectual
vigor and his well-known pulpit eloquence, grief at having lost a life
so filled with virtues and so crowned with merits. Some responsaries
followed the sermon, and with that ended the funeral ceremonies for
our prince, whose memory will live immortal in our hearts. During
those two days was shown the devotion and loyalty of vassals ever
attentive to the service of their Catholic monarch, in recognition of
the rewards that they receive from his august hand. The same parade
was formed once more; and, leaving his Lordship at the palace, they
bade one another farewell, and returned to their houses.
The sumptuous and royal mausoleum, which was erected by the piety
of this noble community, occupies the last place in this brief
relation. In the description of it, one finds his eloquence fail
and he is dismayed, and he can find no excellence in his art that is
proportionate to the measure of its grandeur and majesty. The said
alcaldes-in-ordinary and two regidors assisted the fiscal auditor as
managers in the construction of that catafalque. They urged forward the
work, and attended to what was done by the best workmen and those who
were most skilled in the matter. Beyond doubt they saw fulfilled the
object of their vigilance, in the applause and admiration of all. It
was a work that seemed born of nature rather than a contrived invention
of art. In it gravity was surpassed, richness gleamed forth, majesty
was displayed, and method excelled; and its brilliancy was dazzling,
with so beautiful an arrangement and display of lights, without proving
an obstacle by their number or the lights paling, that grandeur was
never seen to greater advantage or majesty more resplendent.
Its ground space and arch occupied all the space of the principal
chapel, until it met the very ceiling of the temple; and had the
capacity of the place allowed more, the execution of so extensive a
contrivance would not have been confined to so narrow limits. The
height of the socle was six feet, and it was thirty-nine feet
wide. In the center of it arose the catafalque, which was octagonal in
form. It was composed of two structures made after the best ideas of
architecture. The first structure was composed of sixteen columns,
with foundations on a like number of bases and pedestals crowned
with beautiful and curiously wrought capitals. On top of them arose
the entablatures with their friezes, architraves, fluted mouldings,
and pediment of the arch crowned with balusters--all regulated to the
requirements of art without detracting one jot from the idea [that
they expressed]. That structure ended in a cupola, [4] which well
supplied the place of the sky, when it was seen reflecting the lights,
and bathed in splendor. The cornices, mouldings, representations
of fruit, mouldings above, and brackets, were of a bronze color,
so cunningly done that they appeared rather the work of nature than
the imitation of art. The pedestals and capitals, touched with beaten
gold, heightened the fiction of the bronze which the brush and hand
of the artist feigned and imitated. The shafts of the columns, with
their pedestals, friezes and architraves were so vivid an imitation
of jasper that one would believe them to have been cut from that
mineral; or that they had stolen the confused variety of its colors,
so that one's sight was mistaken in it. Their beauty was heightened by
the brilliancy of silver work or broken crystals with which they were
wreathed. In the center of that structure shone forth majestically the
urn, which was placed under a canopy of solid silver covered with a
rich violet cloth of gold, with two cushions of the same material, and
and her of white cloth of gold, on which reposed the royal crown. On
its pedestal was seen a stanza of ten verses, as follows:
"Esta fatal urna encierra This fatal urn encloses a
fallîda vna Magestad: ayer dead majesty, but yestreen
temida Deidad, oy breve a reverenced deity, now a mere
montón de tierra. heap of earth. Little gains
he, and much he errs, who,
Poco alcança, y mucho hierra cautious, does not note the
quien prevenido, no advierte mutability of his lot; for
lo inconstante de su suerte; Fate does not exempt the
pues no reserva la Parca al successor of a monarch from
Sucessor de un Monarca del the tribute of death." [5]
tributo de la muerte."
At the four corners of the urn, outside the circumference of the
catafalque, were seen four kings-at-arms, of beautiful appearance
with their headpieces pulled down and gold maces on their shoulders,
with which one hand was occupied, while with the other they held up
the escutcheon of the royal arms embroidered with gold. The royal arms
were also stamped upon their breasts on their black corselets, girdled
with a beautiful variety of bands and edgings of gold. In the niches of
the first columns, which formed the front and faced the urn, upon their
fretted pedestals and spattered with gold rose the figures of Grammar
and Rhetoric with their emblems--so excellent in their workmanship
and lifelike in attitude that, although mute, the excellence of their
sculpture and make-up instructed [the beholder]. I do not describe the
grace of their shapes, the beauty of their features, the easy flow of
the hair, the undulations of the drapery, spangled with bits of glass,
and the other accompaniments of beautiful ornaments and fantasies of
art, in order not to weary [my readers] with prolixities. They were
significant of the excellent progress which the prince made in both
of those branches of study, and an illustrious trophy of his early
genius and marvelous intellect. Grammar had the following attached
to the placard of her pedestal:
"La primera, que dictò al "The first to dictate to Prince
Principe Balthassar Preceptos Balthassar the rules of
de declinar, y de construir, declension and construction was
fuy yo. I. At death he declined in his
last lesson; for it is a sure
A la muerte declinó en su conclusion that in the art of
postera licion, porque es dying the construction of
cierta conclusion; que en living ends in declension."
el arte del morir, la
construccion del vivir acaba
en declinacion."
Not less pithily and elegantly did Rhetoric explain her thought in
another stanza, of ten verses, as follows:
"Yo enseñé lo figurado, y lo "I taught the figures and
terso del estilo al Principe, polish of style to the
aquiem el hilo cortò de la Prince, whose thread of life
vida, el Hado Fate cut short. But now
already lies he disfigured
Mas ya está desfigurado en in that dark tomb. Look at
aquesta tumba oscura: mirale him, robbed of his beauty;
sin hermosura; y desde tus and, from thy tender years,
tiernos años, Rhetoricos learn in that figure
desengaños aprende en esta rhetorical errors."
Figura."
The second structure was built upon the first, and it was no less
grave and majestic. There symmetry and proportion vied with beauty and
variety of colors, which the brush usurped from nature. It was composed
of twelve columns, made in imitation of jasper, with their pedestals,
architraves, and flying cornices; and these were closed above with
a cupola, adorned with spirals and volutes, which happily completed
the work. In the space between the columns of the facade or front,
and occupying their own pedestals, were set majestic and pleasing
figures of Arithmetic and Geometry, with their emblems. These statues
faced each other, and corresponded to Grammar and Rhetoric who were
in the first structure--in both their location and altitude, and in
the proportions and excellence of their sculpture. It was a glorious
blazon for our prince, who, although of so tender years, was able,
having cast aside sloth and childish amusements, to give himself up
to the exercise of branches of learning so useful, thus preparing for
success in the monarchical government of his kingdoms. Arithmetic had
an inscription on the placard of her pedestal, which read as follows:
"A guarismo reducida la cuenta "Reduced to a cipher is
de Balthassar, no vino mas que the account of Balthassar,
a sumar diez y siete años de who at last added up but
vida. seventeen years of life.
The entry was concluded, and
Concluyóse la partida, y la the account having been
cuenta rematada se hallò la ended, death was found to
muerte pagada: porque se be paid. For he so balanced
ajustó de suerte, en la vida his accounts with death in
con la muerte, que no quedó life that he did not remain
a dever nada." at all indebted."
Geometry had a corresponding placard on her base, which read as
follows:
"Balthassar con mi medida el "Balthassar estimated the
orbe entero midio: y no whole world with my measure,
contento passó a medir la and, not content, he passed
eterno vida. to measure eternal life. It
is better to be able to
La indistancia conocida, measure the unknown distance
que ay del vivir al morir; between life and death
es mejor saber medir lo (which must endure eternally)
que eterno a de durar con with the rule of good works
regla del bien obrar, con and the compass of good
compas del bien vivir." living."
The space between the columns of this structure was occupied by
the prince (or rather, our sovereign)--the glorious shoot from the
Austrian trunk, and the beautiful flower which was the most brilliant
ornament of the august lily of Francia--who, because he had no room
in the entire sphere of his extensive monarchy, mounted gloriously,
by means of the wings of his brilliant and heroic virtues, to rule in
the heavens. His statue was so well conceived, and so commensurate with
the beauty of the architecture, that one would think it had a soul,
for it gave soul to the entire work. Not only did it take possession
of the eyes but also of the hearts [of the people] who rendered humble
adoration to the image of their prince. The prince was armed, with
breastplate and shoulder-piece embroidered with beautiful edgings of
gold, and his clothing was elegant and showy. In his right hand he
held an imperial and Cæsarean crown. In his left hand was another
and royal crown, indicating him as sworn prince of the kingdoms of
España and of the empire of the Indias. On the base of the image was
an inscription which read as follows:
"Iurado Principe fui; y Rey, "I was the sworn prince, and
y Emperador fuera: mas ay would have been king and
que la Parca fiera, embidia emperor, had it not been that
tuvo de mi! Hiriome cruel, y savage Fate was envious of me.
perdi el ser Rey, y Cruelly did she wound me, and
Emperador: mas orto Imperio I lost the kingship and the
mejor por el perdido he empire. But I have gained
ganado: porque crece el another and better empire
embidiado, quanto la embidia instead of the one that I lost;
es mayor." for greater does the envied one
become when the envy is greater."
By way of a finial, there was displayed on the ball at the center of
the cupola a proud and spirited figure of Monarchy--armed gracefully
but heavily with breastplate, shoulder-plate, greaves, cuisses,
gorgets, and bracelets; and wearing skirts of bronze color edged with
gold. Her head was encased in a morion surmounted by waving plumes
and beautiful crests. Over her breast was a rich sash that hung
loosely with airy grace and splendor. She was clad in a military
cloak, flowing in beautiful lines, and ornamented here and there
with embroidery in silver. In her right hand she gracefully held
a general's baton subduing with it by the jaw a rampant lion of
wonderful fierceness. With the left hand she clasped an escutcheon
of the royal arms, bound about with many spirals of gold edging and
beautiful ornaments. Massed about her feet were various military
instruments, and at her side were the standards and devices of
her glorious triumphs. All that variety composed a collection
of beauties which was the crown of the entire work. Two finely
carved pyramids arose gloriously at the two extremes of the socle,
which they confronted. They were as high as the catafalque, and
were painted in various colors, and spangled with bits of crystal,
and on them were many rows of candle-sockets. There were, besides,
other triumphal obelisks which were erected upon the cupola, and
garlanded the upper structure, which accompanied Monarchy as glorious
monuments. Many escutcheons of the royal arms and of the city were
seen hanging at regular intervals--some of them embroidered and
others in bas-relief, and all with much ornamentation of ribbons
and resplendent in colors. The brilliant display of candles,
(more than one thousand two hundred in number), enhanced all this
splendor. Most of the lights were candles of two, three, four, five,
or six libras, and were placed in their silver candlesticks, sockets,
and holders. Besides, there were a great number of codales, [6] which
were made for that purpose and filled the entire space of the plinth.
The funeral poems and eulogies with which all the royal chapel was
crowned were a glorious acquittance of the Muses, in the happy death
of their illustrious pupil. Some of these will be given in conclusion,
and with them will end [the account of] what was done at the funeral
ceremonies which this noble and loyal city of Manila performed for
its august prince. The public demonstrations corresponded, not to the
devotion with which so loyal vassals serve their Catholic sovereigns,
but to the condition in which this community finds itself at present,
worn out with so many calamities, oppressed by so many misfortunes, and
even bloodless and exhausted by the so continual invasions of enemies;
had not the divine hand been so favorable on its side, it would not
now have any shoulders to support so heavy a burden. May our Catholic
and invincible monarch accept these slight indications of the desire,
and the proofs of the affection, which all this community offers as
the obligation of its loyalty and in token of its grief, consecrated
to the happy memories of their prince, in this public manifestation;
if not suited to the grandeur of his person, it is to the generosity
of his royal breast and august blood. May Heaven extend his life for
the glory and increase of this monarchy, as we his humble and obedient
vassals desire. [7]
[Then follow the poems and eulogies above mentioned, which are written
partly in Latin and partly in Spanish.]
ROYAL AID FOR JESUITS ASKED BY MANILA CABILDO
Sire:
This city of Manila has informed your Majesty on other occasions how
the Order of the Society of Jesus, which came to these islands many
years ago with an ardent and apostolic zeal for the greater service
of our Lord and that of your Majesty, has been employed in the
conversion of souls; and that it has made and makes use of various
means extraordinarily and especially efficacious to allure souls
to the true knowledge of the matters of our holy Catholic faith,
as experience has proved and proves daily. Their modest prudence
and their admirable example of life and morals have verily aided in
that--qualities which, resplendent in them, as is right, our Lord has
permitted to shine out with great profit in the missions that they
have in charge in these remote islands, besides the great edification
that they cause in this city by their holy and excellent instruction.
We say the same in this letter, and, in particular, that the
said order, recognizing its extremely great need of religious, has
determined to send at the present time Father Diego Patiño [8] as their
procurator-general--a religious of excellent abilities and learning,
and of long experience in everything relating to these islands, as
he has served your Majesty here for thirty years--in order that he
might petition your Majesty to be pleased to grant him permission to
bring as many religious as he can; for the said need is today greater
than what it was when Father Diego de Bobadilla came with the forty
men that he brought. For, since that time, sixty-one religious have
died here, and some of them of but moderate age, as the land and its
means of livelihood in general are so poor. The said order uses them as
sparingly as is demanded by the poverty that the land suffers at this
time. They are also placed under great restrictions by the continual
hardships and dangers of their missions, as they are so separated
in various islands--some of Moros and others of infidels--and by the
stormy seas and awful currents. In that said number of sixty-one who
have died, are nine priests who have gloriously given and sacrificed
their lives to our Lord at the hands of the infidels. Attested official
reports regarding three of these have been given before the ordinary
of the city of Santísimo Nombre de Jesus, while those of the remaining
six are being considered. For that reason the posts of the province
are suffering the said need of the workers who are necessary; for the
college of this city has one-half of the number of priests that it had
formerly, in order that they might attend to the so numerous duties
that they exercise--the school for children; chairs of grammar,
arts, and theology; and as preachers and confessors, because of
the great frequency with which people of all nations go to their
college for the administration of the holy sacraments of confession
and communion throughout the year, and especially during Lent. This
is something which does not receive due consideration; and with the
few religious that they have, they are necessarily very hard-worked,
for they have to go out day and night to confess the sick; to minister
in the hospitals, prisons, and girls' schools; and to the ordinary
preaching in the guardhouses--from which abundant fruit has been seen.
The colleges of the city of Santísimo Nombre de Jesus and of the port
of Yloylo, which formerly had five or six priests, do not now have
two apiece, so that it is impossible to attend to the many duties
that there present themselves.
Many of their Indian missions which formerly rendered two religious
indispensable, have now but one. In the great island of Mindanao,
nearly one-half of the civilized villages are without a minister, and
consequently many people die without the sacraments. It is necessary
for one minister to attend to one, two, three, or four villages which
are very distant from one another, when each village needs its own
priests. They do not hesitate, for all that, to go in the fleets
when opportunity offers, in the capacity of chaplains, and in the
shipyards where galleons are built. In those duties they have performed
well-known and special services to our Lord and to your Majesty.
By the industry of the said religious, and by the toil and hardships
which can be understood, they have aided the arms of your Majesty;
and the kings of Jolo and Mindanao, who were the ones who had rebelled
and were destroying the islands with their plunderings, were reduced
to peace, and today are increasing their friendship. The greatest
foundation for that friendship is the example furnished by the said
religious in their lands, and in the region where they have their
missions, such as the mild and fitting treatment that they employ,
according to their custom, having hopes [thereby] to gain the natives
for God; for they listen without any reluctance to the matters of
our holy Catholic faith from the mouths of the fathers, and learn
from them very willingly.
The poverty of the houses of the said Society is as great as that which
the inhabitants suffer, who are the fount whence originates all the
support of this order and all the others. For since they are so poor,
they cannot aid with the generosity that they might wish this and the
other orders, the colleges, hospitals, prisoners, and brotherhoods. For
that reason it was necessary to beg alms from door to door for more
than five years, in order that they might maintain the college of
this city and the few fathers in it; and the reason why they have
ceased to beg is not because the need is not the same and greater,
but because it is recognized that the citizens cannot continue their
aid. For that reason the said father procurator-general of the said
order is going [to España], as others have gone, as he can expect no
more aid here. Consequently, it will be necessary to make heavy loans
there, if your Majesty do not please to order that he be assisted
in that royal court, and in Sevilla and Mexico, with your usual
liberality. This city humbly petitions your Majesty to be mindful
of the said great need of ministers and the great fruit that they
obtain for our Lord and your Majesty, whose royal Catholic person may
the divine Majesty preserve, as is necessary to Christendom. Manila,
June twenty, one thousand six hundred and fifty-two. [9]
Matheo de Arceo
Jeronimo de Fuentes Cortés
Nicolas Fernandez Paredes
Cristobal Velazquez
Gabriel Gomez del Castillo
Pedro de Morales
Pedro de Almonte
Juan de Somonte
A. de Verastegui
Francisco Lopez Montenegro
Albaro de Castillo
CONDITION OF THE PHILIPPINES IN 1652
Summary of the memorial of the Jesuit Magino Sola [10] to Don Sabiniano
Manrique de Lara, governor of the Filipinas Islands, explaining the
needs of the islands.
In this memorial Magino Sola shows that the conquest cannot
be sustained, or extended to the points that are indispensable,
without arms and soldiers. That the conquest may be carried on, it is
necessary that the pay of the soldiers be met, as well as the other
obligations of the islands, which have been quite disregarded for
several years. Especial attention should be given to the evangelical
ministers, who ought to be helped by the military.
The scarcity and misery has been the cause of serious disturbances. The
father says: "The reason why the Chinese in Filipinas rose in revolt
was only because of the lack of the ordinary supplies for the soldiers,
so that the soldiers violently seized their food and clothing from
the houses and Parián of the Chinese. The merchants could not pay
the Chinese for the goods that they had bought from them for the
want of the same succor. [11] The reason why the natives in some
provinces have risen in insurrection and killed their ministers and
the Spaniards was only because, the ordinary supplies being lacking,
the Spaniards could not satisfy the natives for the food and goods
that they had given on credit, nor pay them for their work.
"The reason why the governor of those islands found himself obliged
to seize the money of their citizens and that of this city [i.e.,
Mexico], with so great loss to trade, was only for the reënforcement
of the presidios, and to avoid troubles which follow from not paying
the soldiers. Let one consider in how many years either the relief
for those islands has been lacking altogether, or has been sent in so
small quantity that it neither supplies the need, nor gives any hope of
paying the amount owed. That is the origin and beginning, if I do not
deceive myself, of all the many troubles and misfortunes that were and
are suffered by the inhabitants of those islands, since the year 1637,
when the trade began to dwindle because of the harshness at Acapulco
in the visitation of Licentiate Don Pedro de Quiroga y Moya--troubles
predicted, without doubt, by the ashes that rained down throughout
those islands in the year 1633, which was followed by a general
famine. In the year 1636, no ships came from those islands. In the year
38, the 'Concepcion' was wrecked in the Ladrones. In the year 39, the
two ships which were being sent back from this kingdom were lost on the
coast of Cagayan, and the Sangleys rose in revolt. In the year 1640,
the volcanoes burst open and some villages were entirely engulfed;
and many other damages resulted. It would appear that Heaven itself
was announcing new troubles and was sounding to arms against those
islands. For throughout that archipelago one could hear distinctly
aërial combats with artillery, and skirmishes with musketry.
"In the year 1644, occurred the so terrible earthquake which destroyed
and overthrew two-thirds of the temples and buildings of Manila, and
buried many persons among their ruins. In the year 46, the ship which
was returning from this kingdom to those islands was wrecked. In that
year and in that of 47 no ships could come here, for the Dutch held
those seas, and they were committing great depredations and robberies
in those islands. In the year 49, the ship 'Encarnacion' ran aground
while returning, and was lost with all the cargo aboard it, while some
of the people lost their lives. There was no ship in the year 1650,
for that which was coming had to put back into port. 'Nuestra Señora
de Guia' was almost wrecked among the islands when returning, with
great loss and damage on the goods carried. No help was sent to those
islands in the year 51-52. Let so many misfortunes be considered, and
whether so many losses demand extraordinary reënforcements. Let one
consider what must be the present gloomy conditions in those islands
since the reënforcements have failed there for so many years. Let one
consider whether an extraordinary and all-surpassing reënforcement
is now rightly due and demanded, and according to the command of his
Majesty. For, as appears by his decrees, he ordered in past years, on
hearing of some of the above-mentioned troubles, that those islands
be reënforced, even though the usual money and treasure should not
be sent to España for that purpose."
The father continues to speak of the sacrifices made by the citizens
of Manila because of the wars with the Dutch, not only giving money to
the royal treasury, but also military service in the Plaza de Armas
and manning the galleys with their slaves. In the time of Corcuera,
money was taken from the charitable fund of the Misericordia for
the maintenance of the infantry; and the gratings and balconies,
and even the bells, served for the making of nails and artillery.
Therefore, the father states the necessity to the islands of a governor
who should have as his chief aim the relief of the soldiers, and of
the other classes who received assistance from the state.
This relation is dated September 15, 1652.
JESUIT MISSIONS IN 1655
Father Fray Miguel Solana [12] of the Society of Jesus, provincial
of this province of Filipinas, in fulfilment of the royal decree,
of which he was notified by order of your Excellency, commanding him
to give accurate information of the religious whom the Society has
engaged in work in the missions of the Indians and of the villages
which are in their charge, declares that all the villages and missions
that they administer are located in the archbishopric of Manila and
the bishopric of the city of Dulce Nombre de Jesus, where there are
sixty-seven priests, distributed as follows:
There are seventeen in the archbishopric of the city of Manila.
There are four priests in the city of Manila, who are interpreters,
and are at the expense of his Majesty, so that they may attend to the
ministry to the Indians who go thither from all parts, as that place
is the capital of the islands. They also minister to the mulattoes
and those of other races. At present those priests are Fathers Antonio
Juan Sana, Jose Pimentel, Juan Bautista Suredo, Francisco Manuel.
In the village of San Miguel, which is inhabited by Tagálog Indians,
is Father Magino Sola.
In the village of Santa Cruz, which, is inhabited by Christian
Chinese, mestizos, free negroes, and Tagálogs, are two priests,
namely, Fathers Francisco Ferrer and Ambrosio de la Cruz.
The village of San Pedro, where Indians, Chinese, and mestizos who
work in the surrounding country congregate, has Father Francisco Colin.
In the residence of Antipolo, where there are other villages--namely,
Antipolo, Taytay, and Baras, with four visitas in the mountains--there
have always been three priests. At present there are two, namely,
Fathers Luis Espinelli and Ygnacio Zapata.
In the residence of Silang reside three priests, namely, Fathers
Ygnacio del Monte, Diego de Sanabria, and Juan de Esquerra. They
have charge of three villages, namely, Silang, Yndan, and Maragondon,
and their visitas.
In Cavite, the port of Manila, and in Cavite el Viejo, Fathers Andres
de Ledesma and Juan Lopez attend to all the people of every class.
There are two fathers in four settlements of the island of Marinduque,
namely, Fathers Luis Pimentel and Juan de Espinosa.
BISHOPRIC OF CEBU, OR OF SANTISIMO NOMBRE DE JESUS
In various islands of the bishopric of Cebu there are fifty priests
of the Society of Jesus, in the following residences and villages.
In the city of Cebu itself are two fathers, who attend to the village
of Mandaui and to the many Indians in the said city [of Cebu]. They
are Fathers Domingo Esquerra and Francisco Combés.
There are four fathers in the island of Bohol--namely, Luis Aguayo,
Pedro de Auñon, Bartolome Sanchez, and Francisco de la Peña--who attend
to all the villages of the said island, five in number, called Loboc,
Baclayon, Panglao, Ynabangan, and Malabohoc, and their visitas.
Island of Leyte
The Society has two residences in this island. The first is that of
Carigara, where there are six priests, namely, Juan de Avila, Juan de
la Rea, Pedro Carlos Cristobal de Lara, Andres Vallejo, and Antonio de
Abarca. They instruct twelve villages, namely, Carigara, Leyte, Jaro,
Barugo, Alangalan, Ocmug, Baybay, Cabalian, Sogor, Ynonangan, Panaon,
and Luca. Those villages are scattered through a space of sixty leguas.
The second residence in the same island is that of Dagami. Its villages
number ten, namely, Dagami, Malaguicay, Tainbuco, Dulag, Bito,
Abuyo, Palo, Basey, Guinan, and Balanguigan. They are in charge of
six fathers, namely, Carlos de Lemos, Diego de las Cuevas, Francisco
Luzon, Laudencio Horta, Juan de la Calle, and Jose de Leon.
Island of Samar and Ybabao
The Society has two residences in this island, which is a very large
one. One is located on the coast on the side toward España, and the
other on the opposite coast. The former is called the residence of
Samar, and the alcalde-mayor of this jurisdiction lives there. It
is composed of six villages, namely, Catbalogan, Calbigan, Paranas,
Bangahun, Ybatan, and Capul; and other smaller villages have been
reduced to these. The ministry of that residence is in charge of four
priests, namely, Fathers Melchor de los Reyes, Baltasar de Portiçela,
Ygnacio de Alçina, and Matias de Montemayor.
The second residence is that of Palapag. The villages in its mission
number ten, namely, Palapag, Catubig, Burabur, Catalman, Bonbon,
Biri, Bacor, Tubig, Sulat, and Borongan. They are visited--with great
difficulty, because of the roughness of the seas--by six priests,
namely, Fathers Bartolome Besco, Simon Baptista, Diego Flores, Cosme
Pilares, Pedro de Espinar, and Jose Luque.
Oton
One father looks after the fort of Spanish infantry owned by his
Majesty. Another priest attends to the village of Yloilo, which is
composed of Indians and Sangleys. Those priests are Fathers Pedro de
Montes and Juan de Contreras. However, his Majesty gives a stipend
to only one.
Island of Negros
In four villages, namely, Ylog, the capital of the corregidor of the
island of Negros, Canancalan, Suay, and Ygsiu, with two other visitas
in the mountains, there are two fathers, namely, Esteban Jaime and
Francisco Deza.
Mindanao
His Majesty possesses two forts in this great island, that of
Yligan and that of Samboangan, to which two priests of the Society
attend. Father Ygnacio Navarro attends to that of Yligan, and Father
Nicolas Cani to that of Samboangan. There are also two residences in
the said island. The one lying toward the north is that of Dapitan. The
villages in its district are inhabited by Subanos. There are fourteen
churches, besides the one of the natives in the village of Yligan. They
are Cayaguan, Delanun, Bayug, Dapitan, Lairaya, Dipolo, Dicayo,
Duhinug, Piao, Licay, Manucal, Ponot, Silingan, Quipit, besides
some others of less renown. They are in charge of four priests,
namely, Fathers Jose Sanchez, Carlos de Valencia, Francisco Angel,
and Bernardino de Alison.
The second residence is that of Samboangan. It extends from the border
of Dapitan to Sibuguy, the boundary of King Corralat, which is a
distance of about fifty leguas. There are seventeen villages along
that coast, which are as follows: Siocon, Siraney, Cauit, Sibuco,
Bocot, Malandi, La Caldera, Baluajan, Masluc, Manicaan, Ducunney,
Coroan, Bitali, Tungauan, Sanguito, Boloan, and Bacalan. Besides
the above there are three [sic] villages of Lutaos near the fort
of Samboanga, namely, Bagumbaya, Buayabuaya. In addition to these,
that residence includes the island of Basilan, and also the island
of Joló and the island of Pangotaran, and other islands where many
Christians live. Five priests are divided among all those places, and
sail in the fleet of Samboangan, and they are paid at his Majesty's
expense. Those priests are Father Pedro Tellez, Father Francisco
Lado, Father Francisco de Victoria, Father Juan Andres Palavicino,
and Father Juan Montiel.
Terrenate and Siao
Three priests are busied in these missions, by order of the
government. They are Father Vicente Choua, Father Francisco Miedes,
and Father Diego de Esquivel, and they are paid at his Majesty's
expense. Another one is needed to go and come thence, in order that
the said priests may be sustained.
The above sixty-seven priests are actual instructors and
missionaries. Besides them, there are eleven students in the college
of the Society, who are studying the language and becoming suitable
ministers to supply the place of those who shall die. There are also
five masters, who teach not only the members of the Society, but also
laymen. To their teaching are indebted the majority of the beneficed
clergy, secular priests, in the islands, besides many others who have
entered the orders. They also have charge of missions. Other priests
in the said province who are occupied in the care of the Spaniards
are not named in this paper, because they are not maintained at his
Majesty's expense. These are also used to fill the vacant places of
those who are lacking in the said missions either from sickness or
death; for no priest is permitted to work therein who does not know
one of the languages of the Indians who are in our care, so that all
may be instructors. In order that this may be given credit, I have
affixed my signature in this village of San Pedro, June 30, 1655.
The Mindanao Missions
The island of Mindanao [13] is the largest of these Filipinas
Islands, next to that of Manila. A great portion of it is yet to be
subdued. In that part which is conquered, the Society has charge of
the jurisdictions of Iligan and Zamboanga. The latter is the chief
presidio of the Spaniards, where a college is in the first years of
foundation, which has a rector and five priests who work in it. The
villages that it instructs are as follows: The village of the natives
and Lútaos [14] of the same Zamboanga, who number 800 families. In
place of paying tribute, they serve as rowers in our fleets, which
are quite usually cruising about in defense of our coasts and to
harass the enemy. The island of Basilan opposite the presidio of
Zamboanga and two leguas distant, has about 1,000 families--who,
attracted by the industry, affection, and care of the mission fathers
are most ready to show themselves for the Christian instruction,
but few appear at the time of collecting the tribute. The Christian
kindness of the Spaniards, which attends rather to the welfare of
the souls than to personal interest, is tolerant with those people,
as they are not yet entirely tamed and subdued, and because of the
danger of losing everything if they are hard pressed. That happens
not only in the island of Basilan, but also in all the other places
of that jurisdiction of Zamboanga, in the land of Mindanao. Those
places are: La Caldera, a port so named, two leguas from Zamboanga
toward the east, with about 200 families; Bocot, 250 families; Piacan
and Siraney, 100 families; Siocon, 300 families; Maslo, 100 families;
Namican, 30 families; Data, 25 families; Coroan, 20 families; Bitales,
40 families; Fingan, 100 families; Tupila, 100 families; Sanguinto,
100 families. All those places are at the southern part of Zamboanga,
and contain in all 3,251 families. The islands of Pangotaran and Ubian
are also included in that jurisdiction, which are two days' journey
from Zamboanga; and their inhabitants, now almost all christianized,
pay some kind of tribute when the fleets pass there. The islands of
Tapul and Balonaquis, whose natives are yet heathen. There are many
islets about Basilan which serve as a shelter for Indian fugitives,
many of whom are Christians, who on occasions come to the fathers for
the sacraments, and come at the persuasion of the fathers to serve in
the fleets. The island of Jolo also belongs to the same jurisdiction
of Zamboanga. It has many Christians, who remained there when the
Spanish presidio was withdrawn. The father ministers go at times to
visit them, and endeavor to attract them in order to administer the
holy sacraments to them. All of the people in these various places
reduced to families will be a little more or less than as follows:
in Pangotaran and Ubian, 200; in Tapul and Balonaquis, 150; in the
islets of Basilan, 200; in Jolo, with its islets, 500--all together
amounting to 1,000.
The jurisdiction of Iligan, with its residence of Dapitan
This jurisdiction runs along the eastern coast of the island, and
its territory extends for a distance of about sixty leguas. That
district includes the people of the Subanos, who are one of the
most numerous in the island, and one of the most ready to receive
the evangelical doctrine, as they are heathen and not Mahometans,
as are the Mindanaos. The village of Iligan, which is the capital of
the jurisdiction, where the alcalde-mayor and the infantry captain
of the presidio live, has about 100 tributes along the coast. The
district further inland, in another village called Baloy, has
about 200 families, although only 30 make their appearance for
the tribute. Another village called Lavayan, which is located on
the other side of Iligan and the bay of Panguil, has 50 tributes,
although there are [actually] twice as many more. Then comes Dapitan,
which is our center for residence and instruction, as it is one of
the most ancient Christian villages in these islands. Its inhabitants
went of their own accord to meet the first Spaniards who went out
for the conquest, and guided and served them in that conquest; and
they have always remained faithful in their friendship, for which
reason they have been exempted from paying tribute. There are about
200 families there, while another village in the interior at the head
of the same river has about 250. The villages located along the coast
toward Zamboanga are Dipoloc, with 300 families Duino, 600; Manucan,
100; Tubao, 100; Sindangan 500; Mucas, 200; Quipit, 300--in all 2,750
families This is the number estimated to be in this residence. Five
priests generally aid in their instruction. [15]
LETTER FROM THE ARCHBISHOP OF MANILA TO FELIPE IV
Sire:
When we became established in these islands, and they were divided
up into bishoprics, the division was not made with due regard
to convenience, and as the distance between the several parts
required. This was due either to a lack of information, or to the fact
that the conversion [of the heathen] had not yet been accomplished, nor
had various islands, inhabited by numerous souls, yet been discovered;
but these are now for the most part brought to our holy Catholic faith,
or are shortly to be so, as we hope. To this must be added the lack
of gospel laborers in regions which are distant more than a hundred
leguas in the sea; as are the Litaos of Zamboanga, the Mindanaos,
the Xoloans, the Borneans, and other nations, to which no bishopric
extends or can extend, nor is there any prelate to care for those
souls. Such a condition demands a remedy, and it appears to me best to
present the matter to your Majesty, beseeching you to be pleased to
apply the remedy which is fitting, by providing a prelate and bishop
to govern the church for so many souls. The most effective measure, it
appears to me, is to discontinue the bishopric of Camarines, and have
the bishop put over the said nations--considering that the former is
the smallest bishopric, and borders on this archbishopric of Manila;
and that the administration of the sacraments of confirmation, and
the visitations, could be attended to by land journeys [from here]. In
this way these souls will be provided with their needed nourishment,
and many will receive [spiritual] aid who today are neglected, or
who have hardly any ministers. It has seemed best to me to present
this matter to your Majesty, that you may command what shall seem
best. [In the margin: "Let the decision on the printed memorial,
number 47, 48, and 53, be executed."]
In the year 654 I gave an account to your Majesty of all the kingdoms
and islands in the neighborhood of these. In some of them your Majesty
has garrisons and government, as in that of Terrenate; others are
governed by their own native kings; and in all there are an infinite
number of Christians. But all of them are lacking in ecclesiastical
jurisdiction and spiritual administration, because priests have to come
to them from Goa; and on account of the want that they have suffered,
they find themselves in need of ministers. Considering the fact that
I am the nearest metropolitan in these islands, it seemed best to me
to make known these facts to your Majesty, so that, if it be your
pleasure, you may provide assistance from this archbishopric--as
is provided for the countries of Camboxa, Tunquin, Macazar, Sian,
which are all governed by their native kings and are inhabited by an
infinite number of baptized persons, who are afforded salvation in
the same manner and way as was done in the year 654 in the islands
of Terrenate, where the power of your Majesty is established. Your
governor, Don Sabiniano Manrrique de Lara, withdrew the curacy which
was established at Malaca, as it seemed expedient for the service
of your Majesty; and at that time he sent ministers to maintain that
Christian community until your Majesty should determine otherwise, or
his Holiness should make provision [through me], as the metropolitan
nearest at hand, for the saving of these souls. [In the margin:
"The same as in the preceding clause."]
I also relate to your Majesty how, through the lack of bishops which
prevails in the kingdoms near these islands (whose ecclesiastical
government has been administered by the archbishopric of Goa), several
Portuguese candidates, both secular priests and religious, have come
to this city from Macam and other regions, to be ordained. As a vassal
of your Majesty, I decided not to ordain them without special advice
from your Majesty; I, therefore, informed your governor of this,
and have ordained none of them. That I may execute in this and in
everything else the will of your Majesty, I beg you to be pleased to
command me what I must do. May God protect your Catholic and royal
person, granting greater kingdoms and seigniories. Manila, July 30,
1656. [In the margin: "This question was found in another letter
from the archbishop. Have the fiscal examine it at once, and have it
brought with everything to the Council." "The fiscal, having examined
this clause of the letter, says that the Council might be pleased to
command that the archbishop give information as to the manner in which
those mentioned in this clause came to be ordained--whether with or
without dismissory letters, and from whom they bring them--so that with
this he may make such request as is suitable. Madrid, March 2, 660."]
Miguel, archbishop of Manila.
[Endorsed: "Manila, July 30, 656. To his Majesty. The archbishop
informs us concerning various subjects, which are noted on the margin,
namely: the great number of Christians who are in those islands,
and the few laborers; much besides bishops and ministers is needed
for their government and instruction; and he proposes other matters
which should be decided." "June 6, 659. Memorial, number 47, 48,
and 53." "Session of the Council of March 4, 1660. Let his Majesty be
advised that the Council have considered what the archbishop of Manila
writes in the last clause of this letter of July 30, 1656, in regard
to his refusing to ordain the religious and secular priests who come
to his archbishopric from the Portuguese who are in the territory of
the archbishopric of Goa, on account of the state in which Portugal
is; and, besides, what the fiscal answered on this point, after he
had seen the letter--namely, that the archbishop should be asked to
give information in regard to the manner in which these men came to be
ordained, whether with or without dismissory letters, and from whom
they bring them, so that the proper request may be made. Although
orders to this effect have been issued, it has seemed best to the
Council to render account to your Majesty of what this information
contains, on account of the bearing which it has generally upon
the affairs of Portugal; so that, in so far as this knowledge is
important to him, such consultation may be held as shall appear most
expedient." "Let the Council take immediate action on this, so that
their decision may go with the fleet."
Don Juan Gonzales
Don Pedro de Galbez
Don Miguel de Luna
Dated on the same day.]
TWO JESUIT MEMORIALS, REGARDING RELIGIOUS IN THE MOLUCCAS, AND THE
INQUISITION
Sire:
I, Francisco Vello of the Society of Jesus, procurator-general of
the province of Filipinas, who am at present in this court, deem
it advisable for the service of your Majesty to make the following
statements:
The governor of Filipinas, for certain reasons and motives that he
had, withdrew from the Terrenate forts the rector of a house of the
Society of Jesus which the province of Cochin in Eastern India had
there from the beginning of those conquests, and placed there instead
religious belonging to my province of Filipinas. The said rector acted
as commissary of the Inquisition for the tribunal of Goa, as long as he
was there; but when he was withdrawn those forts were left without any
commissary. I gave testimony regarding that to the inquisitor-general,
so that he on his part might procure from your Majesty the appointment
for those forts of a minister--a matter so important for the purity
of our holy faith--since your Majesty strives, as your chief glory,
to preserve it in all the kingdoms and provinces of your monarchy;
and it is most necessary in them, as they are in the midst of many
sectaries, and, as those people are very warlike, they are more ready
to receive errors.
Everything relating to the Inquisition of the Filipinas is carried to
the tribunal of Mexico, with great hardships to the persons, expense
to the treasury, and the risk of losing everything--sometimes years
being spent in questions and answers, and the enemy capturing (as
happened at various times) not only the records but the criminals
as well. And when affairs are settled, whether the criminals are
punished or freed, they are left about two thousand five hundred
leguas from their home and abode, and sometimes it is impossible
for them to return. One would think that, since it was considered an
inconvenience for the vassals of the Canarias (who are distant only
two hundred odd leguas from Hespaña) to go to Sevilla, and a tribunal
was established there for their alleviation, there is not less but
much [more] reason in the Filipinas for your Majesty to be pleased
to order that a tribunal be erected in the city of Manila, as was
done in the Canarias. Moreover, supposing that Goa return later to
the allegiance of your Majesty, it is as difficult to take criminals
and records from the forts of Terrenate to that place as to Mexico;
and, in proportion to the dangers of the sea, much greater.
At present, even if the road from Terrenate to Goa were short and easy,
it is not right to take the faithful vassals of your Majesty to be
punished by rebels, and by secret decrees, in districts so distant
from one another. And if they are not taken--as they have not been
taken for many years, during which acts have been fulminated--evildoers
remain without punishment, and the one evil is as bad as the other. All
that will be avoided by establishing a new tribunal in Manila. By that
erection no new expense will be added to the royal treasury other than
that of the inquisitor, and the amount given him will be proportioned
to the income of the country, and can be obtained by assigning a
certain number of Indian tributes to the royal treasury for that
purpose; and he can afterward be advanced to bishop and archbishop,
with greater experience than those have who go from other regions. The
other officials do not receive a salary. I trust in God, and the
piety of your Majesty, that provision will be made for this in the
manner most to our Lord's glory and the welfare of your vassals, etc.
Francisco Vello [16]
Sire:
I, Francisco Vello, procurator-general of the Society of Jesus for
the province of Filipinas, declare that, on account of the information
that I have had from those islands and from all parts of the Orient,
I have deemed it necessary to represent to your Majesty that, when the
forts of Terrenate were restored from the possession of the Dutch in
the year six hundred and four, the temporal government of those forts
(which was before under Eastern Yndia), was administered by Filipinas,
while the ecclesiastical and spiritual was left to the said Yndia,
as it belonged to the bishopric of Malaca, and the Inquisition to the
tribunal of Goa, and a house of my order to the province of Cochin or
Malabar (which is one and the same thing)--your Majesty paying both
the expenses of the military and the salaries of the ecclesiastical
persons from your royal treasury of Manila.
Because of the troubles that Don Sebastian Hurtado de Corcuera
recognized while governor, after the insurrection of Portugal and their
conquests, he had the religious withdrawn--leaving only the vicar,
because of the jurisdiction--which could not be administered by secular
officials, but by those to whom it belongs. After Don Diego Faxardo
assumed that government, he again introduced Portuguese religious
there, and withdrew those of my province. [That plan was pursued]
until Don Saviniano Manrrique de Lara assumed the same government,
who, on account of information from the warden of those forts, again
withdrew the religious from Yndia, and likewise the vicar--entrusting
to my provincial that administration and house, at the advice of the
archbishop of Manila. That charge was immediately accepted, in order
to serve your Majesty; and it has been thus far fulfilled.
Although those presidios and the king of Tidore (who is a Christian)
and the people of those districts have persons to administer the holy
sacraments to them, their ministers have no jurisdiction, as it has
to emanate from the ordinary of Malaca. In the same way there is no
commissary of the Inquisition, as the tribunal of Goa thus far has
jurisdiction there. Malaca, to which the said forts belonged, has
been occupied by the Dutch since the year six hundred and forty-one;
and our holy Roman faith is no longer exercised there, nor has there
been left any city or village of that bishopric which could obtain
that see. Also is there no hope of the restoration of what has been
lost, according to the trend of the times. Because of that loss the
jurisdiction of Terrenate had to be transferred either to the bishopric
of Cochin--which is the nearest one, being distant thence six hundred
leguas--or to the metropolitan of Goa, which is seven hundred leguas
from Malaca, while the first one is one thousand three hundred leguas
and the second one thousand four hundred from Terrenate. Consequently,
on account of the long navigation, they cannot be furnished with
supplies from there, as their proper administration requires. For
that same reason they were not visited for more than twenty years
by any ordinary or ecclesiastical superior, as is commanded by the
councils. Besides the above difficulty there is another one, namely,
that no people sail from Yndia to the Moluccas except the Dutch, as the
latter have gained possession of those islands and of their drug trade,
which they defend from all, most especially the Portuguese of Yndia.
Consequently, it seems to be necessary that the spiritual affairs of
those forts be placed in charge of the archbishop of Manila (although
they are nearer to the bishopric of Zebú), because of the ships which
continue to carry reënforcements, with a voyage of three hundred leguas
or a little more or less. No other object is intended in this than the
welfare of those Christians; and your Majesty will obtain no other
advantage than that of maintaining our Roman faith in its purity in
that most remote district of the world, among so warlike nations as
are the Japanese, Chinese and Tartars, Tunquinese, Cochin-chinese,
Cambojans, Siamese, Joloans, and others who almost surround it. For
that alone so great a sum of money is spent as is known, not only in
those forts but in all those islands. It has been proved to be very
agreeable to God because of the extent to which the holy gospel has
spread among them, for they are the best fields of Christian effort of
all the conquests of the monarchy. It is well seen that He favors it
in the continual victories that your Majesty's arms have had in those
regions on sea and land, although it is so distant a member of the body
of this monarchy. May God prosper this monarchy well with fortunate
victories for the welfare and increase of our holy religion. [17]
Francisco Vello
JESUIT PROTEST AGAINST THE DOMINICAN UNIVERSITY
Memorial of Miguel Solana, Jesuit, petitioning the king not to
allow the Dominican friars to carry out their purpose of founding a
university in Manila.
Sire:
Miguel Solana of the Society of Jesus, and procurator-general of the
province of the Philippine Islands, makes the following declaration,
namely: That he has been shown a memorial presented by the father
master Fray Mateo Vermudez, [18] procurator-general of the college
of Santo Tomas in the city of Manila, wherein for reasons therein set
forth he asks that the ambassador at Rome be authorized in writing to
petition his Holiness to erect a university of general studies, and to
incorporate and establish it in his college as above--so that, should
there hereafter be founded separate schools and general [studies],
the said university is to be transferred to them, in which may be
taught three other branches of learning--namely, canon law, civil
law, and medicine, as more fully set forth in the said memorial,
the meaning whereof to be taken for granted. Your Majesty will be
pleased to order that the same be stricken from the judicial acts,
and furthermore, that no other petition of similar import be admitted,
with the declaration to the opposing party that, inasmuch as the matter
has already been decided [cosa juzgada] in favor of the college of San
Ignacio, which the Society conducts in the said city, they are barred
from further relief. All which I petition for, for reasons to be more
fully described hereafter, whereon I found the necessary petitions
and prayers, which, as is evident and appears, will be acknowledged
throughout the whole line of reasoning and the acts of the suit that
has been entered by the said college, as well as from the allegations
and claims deduced therein. The claim of the college of Santo Tomas,
in brief, is the establishment of a university in order to nullify
the right and privileges of the Society and of the said college of
San Ignacio, whereon the Audiencia of Manila has acted and delivered
judgment--which acts, on being brought before the Council on appeal,
were ended definitively in the trial and review of the said suit. The
case, therefore, is finished and closed, and for no reason can or
should it be reopened, either in whole or part. Wherefore it results
that the claim now introduced is faulty with no other purpose than to
burden the said Society with new suits and expenses; as the case, as
stated, has been decided and closed, and the reopening of it barred,
as being a matter already determined. The said memorial therefore
should not be admitted, nor a hearing granted to the claim advanced
therein, which should be refused further consideration. And to the
end that his plea be drawn up according to the requirements of law,
and for the better confutation of the reasons advanced in the said
memorial, he [i.e., Solana] maintains that what was petitioned for and
obtained by the opponents in the warrant (which was secured through
the aid of money) was the establishment of a university like those
at Avila and Pamplona. But in order to avoid raising the question
of temporal privileges with the necessary expenses therefor, as well
as because the paper to be sent to Rome had to be of similar tenor,
it was trickily drawn up, and the petition for a university made to
read as for one like Lima and Mexico, whereof the reasons advanced
in the said suit were set forth in full form, whence it follows that
it is not entitled to any further consideration; especially so, since
the concession made by his Holiness was according to the tenor of the
clear and truthful petition that had been presented to him, without
taking into consideration the ulterior meaning that through deceit
and malice had been introduced into the report and the subsequent
decree thereon. Nor should so important a defect be glozed over with
the assertion that the said paper bore the signatures of the president
and the members of your Council (whereof there is no evidence) while
the very contrary is evident in the acts. [Let it be noted] that
considerable time has passed, while, moreover, the proceedings have
taken for granted the certainty that those acts should have in similar
matters--besides the facts that, in the endeavor to secure a bull, the
accompanying statement was vague in that no mention was made therein
of the authority possessed by the Society of conferring degrees by
perpetual and lawful right; and that in the Council acknowledgment was
made (with full cognizance of the case and of whatever was proposed in
the said memorial and papers), that they were in favor of the college
of San Ignacio and its degrees and students, and not of those of Santo
Tomas. Moreover, the bulls and apostolic privileges that have been
enjoyed by the Society are in legal and recognized form, and have
been admitted and certified to in all the audiencias and tribunals
of the Indias, as is notorious; they were passed by the Council, and
were presented in the suit, and acknowledged as being of value; while
what was advanced by the said father procurator whereon were issued
the decisions and writs of the Audiencia of Manila and the Council,
was held as gratuitously asserted and without foundation. As early as
the year 26, the said bulls were presented to the president, governor,
and captain-general, at that time Don Juan Niño de Tabora--from which
the subreption latent in the bull which they obtained is inferrible,
for in the form wherein it was granted, they would not have secured
it if his Holiness had had the evidence of the right and [fact of]
possession on the part of the said Society. Nevertheless, the said
father procurator-general seeks and claims to have all the defects
therein corrected through the issuance of new letters and bulls,
in order that the said Society may thereby be deprived and despoiled
of its said just privileges and legal titles. In virtue of these it
is toiling to the great benefit and advantage, both spiritual and
temporal, of the vassals of your Majesty who are resident in those
regions and provinces, and who again and again have sought to have
the Society upheld in its said right, the same having been duly
acknowledged and certified, of which there cannot be the slightest
doubt. In order to make plain the baselessness of the arguments that
are raised against the said bulls, it suffices to say that they have
been presented in legal, authentic, and unchallengeable shape, whereof
the evidence is wholly undeniable; and have been recognized as such
by the Council, by which they have been accepted with all needed
circumstances and requirements--so that, had any further scrutiny
been needed therein, the same would not have been neglected, nor,
[in such case], would the audiencias of the Indias have allowed them
to be cited. Moreover in the suit now pending in the Council, between
the college of the Society and that of Santo Tomas in sequence of
the one conducted before the royal Audiencia resident in that city
[of Manila], the fiscal of Santa Fé [in Mexico?] required that those
bulls should be recognized and fulfilled; and although opposition
thereto was offered on the part of the college of Sante Tomas,
the acts of the trial and the review show that a writ of execution
was issued empowering the Society to make full and complete use of
the same by conferring degrees, as it had been doing, the college
of Santo Tomas being enjoined therefrom. In consideration of this
it is not right to grant the father procurator a hearing. Besides,
in that suit many other arguments and reasons were brought forward
in favor of the Society. Wherefore, if this had not already been
decided, finished, and closed, as is the case, a petition would
be presented to have all the acts relative to the same brought
together, or that a report should be drawn up of the proceedings
in the trial. With this concurs the fact, as said, that they were
passed by the Council, of which a cedula to that effect has been
presented. Moreover in the said suit before the Audiencia of Manila,
the cedula of November 25 of [the year 16] 45 having been offered in
opposition thereto, full recognition was had of this article; and in
the trial and review of the case the claim was refused consideration,
since the truthfulness and promptness wherewith the Society was and
is proceeding was in evidence--as also was its right use of the said
bulls and its conferral of degrees, of which recognition and discussion
was made before all parties in this said suit. Besides, to assert
that the powers to confer degrees were revoked by Pius V and Sixtus
V is contrary to established fact, inasmuch as, so far as relates,
appertains, and belongs to its privileges and bulls, these not only
were not withdrawn from the Society, but rather were confirmed most
amply, with the grant besides of new favors and graces. Wherefore,
as regards this plea all question is ended, while the revocation
to which he refers concerns other parties, and other intents and
purposes, which do not belong to or affect this suit relative to the
firm and unalterable right of the Society of Jesus. The said father
procurator-general, then, should know what is so notorious that even
in Rome, where the Society has its principal university, it has been
conferring degrees on its students without any opposition whatever,
which would not be the case were the bulls in any way detective. But
this [claim] is wholly gratuitous and censurable, as the said decrees
of execution were issued by the audiencias and councils; nor should it
be offered in opposition on the part of the college of Santo Tomas;
nor should an attempt be made to reopen what has been resolved and
decided legally with such full knowledge of the case. And the report
which he files is also opposed to established fact, in his statement
that the city [of Manila] petitioned for the foundation of a university
in the said college; for no such paper was written, nor has one been
discovered, to the best of our knowledge. Nay, the evidence on the
contrary goes to show that a special petition was drawn up in both
the general and the particular interest of that community wherein the
said Society is established and the use and exercise of its said bulls
maintained. For this reason, when the Audiencia ordered the trial to
be held, the citizens displayed so much regret for this disturbance of
the Society, that the cabildo and magistracy felt obliged to repair to
the governor and most urgently petition him to interpose his authority
to have the suit remanded to the Council. They asked that no change
[in regard to the college] be made, and that he would petition your
Majesty on their behalf not to sanction the finding of the said act;
or, in event of this being done, to extend the same grace also to the
Society of Jesus, in opposition to whose growth it was not right or
within reason (with due respect) to have the question decided through
the expenditure of money, and that the petty amount of two thousand
pesos. Because of the harm to the public welfare and the service
of your Majesty, besides other cogent reasons, any similar proposal
should be regarded with disfavor and refused a hearing. Moreover, it
[i.e., the Jesuit college] was sought for and granted on the fiat of
the Conde de Castrillo, through whose agency this grant was secured,
and confirmed by the Council. This they secured and obtained fully and
sufficiently, and their warrants have been put into effect; whence it
results that (even though the intent [of these] had not prevailed and
been put into execution, as it has been; even though the res judicata
bars further action, as it does) no recourse is open to them [i.e.,
the Dominicans], nor means that can be of use for introducing the said
claim, nor ground for complaint--especially since in virtue of the bull
they enjoy many and valuable prerogatives which were not contained in
the temporal privileges which they exercised in former times. Then
the archbishop gave them their degrees, which were recognized only
in the Indias, while now these are recognized everywhere, being
conferred by the rector of the college, which has other officials,
insignia, and preëminences of special import. Nor do they [i.e.,
the Dominicans] refrain from nor content themselves with disparaging
in every way the degrees and students of the Society of Jesus, whom
they deprive and despoil of their just titles and rights. Such is
the reason wherefore your Majesty should not give them a hearing were
the subject one entitled to a hearing; such the reason wherefore the
Council, although wrongly the contrary is maintained, has not declared
the college of Santo Tomas to be a university--since what it did do,
as is evident in the acts, was to order and declare that both colleges
use their bulls. Thus the opposing party is deprived of nothing; nay,
especially since, as is stated in the petition and prayer drawn up for
that purpose, it was in order to obtain such powers as are held by the
universities of Avila and Pamplona. They should not now seek, because
of the illegal act of the secretary, to have those powers extended
and enlarged to those [possessed by the colleges] of Lima and Mexico,
even though his Holiness had not reduced them to the form, limits,
and branches of knowledge, referred to in the said bull--to whose
tenor and decision one must submit without therefore giving undue
significance to the word academia used therein. For, without now
raising any question as to the effects thereof, the burden of this
treatise simply states that whether a college be a university or not
depends on the will of him who is empowered to grant it after inquiry
into the fundamental grounds of the matter. In the said lawsuit,
the truth was established; accordingly it is neither expedient nor
fitting to discuss new points, as whether the term academia, or that
of university, or something else be used. Besides, as already stated,
the city of Manila did not petition for a university as alleged
by the opposite party. The petitioner to that effect in the paper
referred to was the said college itself, which secured the grant with
limitations as in the decree. Wherefore, even if the said bull had not
been secured, there would have been no cause for complaint, inasmuch
as they paid the said two thousand pesos with your Majesty's consent;
nor could a new petition at any time be presented, one already having
been granted, even though they had not obtained the bull.
But without calling in question the matter which is already
settled, or his other representations which he insists on and firmly
maintains--without appearance, however, of abandoning his claim in
case of its rejection--the point that now may be discussed relative
to a regular university and general studies is as follows: Has the
college of Santo Tomas the needed requisites therefor? or are there
new conditions by which their claim can be supported, and which would
deprive your Majesty of all ground [for refusing it], although you do
not support it? In case a new foundation should be deemed advisable,
this more suitably should be established in the said college of San
Ignacio, for the reasons to be gathered from the acts of the said
trial, from the reports that have been made in favor of the Society,
and from the excellent progress which, as is proved by experience, has
resulted from their learning and teaching in those islands, with the
general applause and approval of their inhabitants and citizens. All
this [the writer] again brings forward in the interest of this plea;
and he represents that the college of San Ignacio is one founded by
your Majesty, and the earliest, and is older than that of Santo Tomas;
he also asserts its precedence and other prerogatives adjudged to it
in the said trial. Its teaching staff has been, as it will continue
to be, adorned with the needed endowments and learning; and that the
Society will, as is usual in such cases, carefully teach and train
youth follows from its statutes; and the results of its labors in this
direction are well known. For its teachers it has never demanded any
fees, nor have they any other reward than the luster which is derived
from the learning and uprightness of the scholars. They need no royal
endowment for their support and maintenance, nor will they ever apply
for one. From the revenues enjoyed by the college and the favor shown
by your Majesty from the beginning of their earliest establishments
they will maintain themselves and be gladly occupied in the fulfilment
of this duty. Your Majesty will be their only patron and will give them
such statutes as he shall please for their better government. Moreover,
without having the royal exchequer put to the slightest expense,
application will be made to his Holiness for bulls whereby this
institution may win greater renown; while it will be subject in all
things to the behest and commands of your Majesty and your Council,
as ever has been the notable course of the Society of Jesus in those
regions, in order that you may clearly see and understand its mode of
procedure and how consistent are its actions. As a favor from your
Majesty, it prays with the utmost earnestness and respect that you
will be pleased to command that the papers and reports bearing on
this matter in the secretary's office be examined and compared--not
only those from the present governor, but those from his predecessor;
and especially what the latter wrote in the year 49, on the occasion
of his referring [to the Council] this lawsuit. Therein will appear
the arguments in opposition to the college of Santo Tomas, and
the decisions thereon--among others, the fact that its graduates
and students have to take oath that they will uphold the teachings
of Saint Thomas [of Aquino]. As a matter of fact, in the renowned
universities of the world an oath is taken to defend whatever the
consensus of Christian piety has decreed--as during these days was
sworn to amid public demonstrations and applause, in the presence
of your Majesty--relative to the mystery of the conception of the
most holy Virgin our Lady. [19] Besides this, by express enactments
of law they are forbidden under censures to read and teach other
faculties and sciences than those of philosophy and theology. It is
therefore unbecoming and in conflict with the said enactments, as well
as incompatible with their institute and profession, which forbid them
to conduct public universities in the form now claimed. It, moreover,
is in manifest prejudice to the right conferred by bulls and privileges
on the Society of Jesus, as well as to what has been decreed in its
favor with so much toil and expense. And, besides, it may be remarked
that the establishment of a university, with courses of medicine,
and canon and civil law, in the convent of Santo Domingo would be
an improper and absurd proceeding, as they have no teachers who are
acquainted with the first principles of these sciences, in default of
which there could be but poor instruction, whereas the law requires
that the teachers thereof be very learned, besides being endowed
with singular talents and qualifications. As the matter is well and
generally known, it may be observed that in the Philippines and the
city of Manila, where the only persons who treat the sick are Chinese,
there is no graduate physician; for no one wishes to go thither from
Mexico, as he would be unable to get a living. As regards canon and
civil law, graduates therein might go thither every year, if only they
could obtain a living and find scholars to whom they might lecture
and give instruction. But the city of Manila is so small and confined
that--as is evident from the paper here presented with the necessary
formalities from Don Sebastian Hurtado de Corquera--it numbers no more
than two hundred and seventy citizens. Behold then, your Majesty, under
what conditions and in what sort of a place it is sought to establish
a regular university of sciences and arts, with chancellor, rector,
secretary, beadle, and other officials and teachers who make up its
stall--for whose support would be needed twelve thousand ducados of
income, no matter how moderate the salaries; whereas, if a portion
of this were applied in increasing the number of settlers, with
a consequent saving of burdens on the royal exchequer, this would
redound to the greater benefit and service of your Majesty. With
consideration of the same and whatever besides in fact or law may be
of moment, the writer prays and beseeches your Majesty to order the
said memorial to be rejected, and allow no other of similar import
to be received--with the addition of the declaration, if needed, that
the case has already been settled, and the claim is not entitled to a
hearing. In conclusion, without prejudice, however, to his plea nor
with abandonment of the same, he [i.e., Solana] prays that, should
a university be established, it be founded in the college of San
Ignacio of the said Society; and on each and every matter relating
thereto he files all the petitions needed therefor, wherein he will
receive favor with justice, etc. [20]
DESCRIPTION OF THE PHILIPINAS ISLANDS [21]
Although it appears by the information above that in regard to the
Philipinas Islands (which belong to the district of the Inquisition of
Mexico) it has not been possible to arrange the itinerary, because of
the great distance thither from this kingdom; and that the inquisitor
visitor, Doctor Don Pedro de Medina Rico, charged its execution by
letter to the father-definitor, Fray Diego de Jesus Maria, discalced
religious of St. Augustine, and calificador of the Holy Office, as
he had labored more than twenty years in the said islands--the said
letter being sent in duplicate in the two ships that left this kingdom
in this present year of one thousand six hundred and fifty-eight--yet,
because the said visitor has heard of the great knowledge of those
regions that is possessed by Father Maxino Sola, a religious of
the Society of Jesus (who is at present in the City of Mexico, and
about to go to the kingdoms of Castilla as procurator-general of the
province of Philipinas), in order that the said itinerary might be
arranged with greater despatch, and so that in the interim until the
coming of the person who shall settle things in those islands, there
may be such relation as we are able to have in this book (which must
be sent at the first opportunity to the most illustrious and most
reverend inquisitor-general and the members of the Council of the
general Holy Inquisition), his Lordship ordered me, Ygnaçio de Paz,
that, continuing the work, I should set down the information given
by the said Father Maxino Sola. And, in obedience to that order,
that relation which I have been able to procure with the exercise of
all care and minuteness, is as follows.
Archbishopric of Manila
The city of Manila, from which the said archbishopric (as well as all
the island) takes its name, occupies the same site as did the largest
settlement of the natives of this island when they were heathen,
who called it by the same name. It was conquered and happily united
to the Spanish crown on May nineteen, one thousand five hundred and
seventy-one (the same year of the establishment of the tribunal of
the Holy Office of the Inquisition in Mexico) by the valiant Miguel
Lopez de Legazpi, native [of Guipúzcoa: blank space in MS.], and a
former citizen of the said City of Mexico, whom his Majesty honored
with the title of adelantado of the said islands. The city lies
in fourteen degrees of north latitude. The governor lives there,
who is the captain-general and president of the royal Audiencia
which resides in that city, and consists of four auditors who are
also alcaldes of the court, a fiscal, and the chief constable of the
court. Their archbishop and the ecclesiastical cabildo live there,
the latter consisting of the accustomed dignitaries--three canons
(for one of the four canonries there was suppressed by his Majesty),
two racioneros, two medio-racioneros, one secular cura, who has
charge of the Spaniards, and another who has charge of the natives
and mulattoes. They are building at the cost of his Majesty a temple
for a cathedral, as that which they had before fell in the ruin caused
throughout those islands by the earthquakes in the year one thousand
six hundred and forty-four [sic; sc. five]. There is a royal chapel in
the Plaza de Armas for the funerals and ministry of the soldiers, and
it has a chief chaplain and six secular chaplains, all at his Majesty's
expense. There is a commissary of the tribunal of the Holy Office,
counselors, calificadors, a chief constable, and other employes. The
said commissary is necessary in the said city, and he will suffice for
all the jurisdiction of the archbishopric of Manila, with the exception
of the port of Cavitte. Because of the vessels that anchor at the said
city from foreign kingdoms, and because it is not easy to cross the
bay during certain months of the year, it is advisable for that city
to have its own commissary, as will be related later in the proper
place. There is also need of the chief constable, four familiars,
and two notaries. [There is] a house of the Misericordia with its
temple and two seculars as chaplains, where marriages are provided
[for girls]. There is another house, called Santta Pottençiana, with
its chapel and secular chaplain, where the wives of those who travel
and leave the islands in his Majesty's service are sheltered. There
is a royal hospital for the treatment of Spaniards, with its chapel
and secular chaplain. The convents of religious in the said city of
Manila, in regard to the seniority of their establishment there, are
as follows: the calced religious of St. Augustine; the discalced of
St. Francisco, of the advocacy of St. James; those of the Society of
Jesus; those of St. Dominic; and the discalced of St. Augustine--all
with convents and churches of excellent architecture. In addition,
the fathers of the Society of Jesus have a seminary with some twenty
fellowships under the advocacy of St. Joseph, with a university from
which students are graduated in all the faculties. The religious of
St. Dominic have another seminary, with not so many fellowships, under
the advocacy of St. Thomas, where they also graduate students in all
the faculties. In both, lectures are given in grammar, philosophy,
and theology. There is a convent with religious women of St. Clare,
who are in charge of the religious of St. Francis; a hospital of
the Misericordia for poor people and slaves of the Spaniards, the
administration of which is in charge of the religious of St. John
of God, whose convent is located at the port of Cavite. There is
a cabildo and magistracy, with two alcaldes-in-ordinary, a chief
constable, regidors, and a clerk of cabildo; and an accountancy of
results, with its accountant and officials. There are also three
royal officials, with their employes. There are about sixty Spanish
citizens, not counting those who occupy military posts. The latter
amount usually to about four hundred men. There are many servants,
of various nations, amounting to more than four thousand men and women.
Hamlets falling in the circumference of the city of Manila
Outside and near the walls of the city lies the parish of Santiago
where one beneficed secular has charge of all the Spaniards who live
outside the said walls. The village of San Antonio is also near the
walls, and is in charge of a beneficed secular.
The village of Quiapo, which lies on the other side of the river,
is administered by the said beneficed secular.
The village called La Hermita, in whose temple is the venerated image
of Nuestra Señora de Guia, is two musket-shots away from the walls
of Manila, and is administered by a beneficed secular.
The village called Parián, the alcaicería where the Chinese merchants
and workmen live--most of that people being infidels, and few of them
Christian--are in charge of religious of St. Dominic. This place is
close to the walls.
There is a small village next the walls called San Juan, which is in
charge of the discalced religious of St. Augustine.
Another village, somewhat farther from the walls than the said San
Juan, and called Malatte, is in charge of the calced Augustinian
fathers.
Another very near village, called Dilao, is where some Japanese
Christians live, separated from the natives; and their administration,
as well as that of the natives, is in charge of religious of
St. Francis.
There is another small village contiguous to that of Dilao, called San
Miguel, which has a house of retreat for the Japanese women who are
exiled from their country because they follow our holy faith. They,
as well as the natives of the said village, are in charge of religious
of the Society of Jesus.
All of the said villages, so far as the secular affairs are concerned,
belong to the jurisdiction of the alcalde-mayor of Tondo, who lives
in the village of that name on the other side of the river. That
village is densely populated with natives and Chinese mestizos who
are in charge of calced religious of St. Augustine.
Still nearer the river is the village of Milongo [sic; sc. Binondo]
which is almost wholly composed of Chinese mestizos. It is in charge
of religious of St. Dominic.
The religious of St. Dominic administer and care for a Chinese hospital
which is located on the bank of the said river.
On the same shore of the river is a village named Santa Cruz, composed
of married Christian Chinese, who are in charge of religious of the
Society of Jesus.
Up-stream toward the lake are various villages. One is called San
Sebastian, and is in charge of discalced Augustinians.
Another is called Santa Ana and is administered by religious of
St. Francis.
Another, called San Pedro, is in charge of religious of the Society
of Jesus.
Another, called Guadalupe, is in charge of calced Augustinians.
Another, called Pasic, is in charge of calced Augustinian religious.
The village of San Matheo is in charge of religious of the Society
of Jesus.
The village of Taitai is in charge of the said religious of the
Society.
The village of Antipolo is in charge of the same religious of the
Society of Jesus.
The village of San Palo [i.e., Sampaloc] is in charge of religious
of St. Francis.
Coasting along from the city of Manila to the port of Cavite, where
the ships that sail from this kingdom anchor, and across the said
river, is the village of Parañaca, which is in charge of the calced
Augustinian religious.
Port of Cabitte
The port of Cabitte is six or seven leguas distant from Manila by land,
and three by sea, and the seamen live there with a Spanish garrison;
they have their castellan, who is also the chief justice. There is
a secular cura who ministers with the help of his assistant and
sacristan. There is a college of the Society of Jesus; a convent
of St. Francis, another of St. Dominic, and another of discalced
Augustinians, as well as a hospital in charge of the religious of
St. John of God. The cura of that port also has charge of the natives
living about the walls, who are almost all workmen who work at the
building of galleons. The same cura also has charge of the small
villages which are located on the other side of the port. Another
called Cabitte el Viexo [i.e., Old Cavite] is in charge of fathers of
the Society of Jesus. At a distance of four or five leguas about this
port are located some cattle-ranches and some farmlands belonging to
the citizens of Manila, which are in charge of a secular cura.
In the jurisdiction of the alcalde-mayor of Tondo, which is the place
nearest to the city of Manila besides the aforesaid villages (which all
belong to him, except the port of Cabitte), is the village of Tegui,
close to the lake. It is in charge of calced Augustinian religious.
In the interior are located the villages of Silan and Ymdan which
are in charge of fathers of the Society of Jesus.
Up-stream and next to the jurisdiction of Tondo begins the jurisdiction
of the lake of Bari [sic; sc. Bay] which lies east of Manila; this
jurisdiction lies along the shore of the said lake. The chief village
is called Barii (whence the name of the said lake) and it is in charge
of calced Augustinian religious.
The village of San Pablo, distant six leguas inland, is in charge of
the same calced Augustinian religious.
There is a hospital located on the bank of the said lake, which is
in charge of religious of St. Francis. These religious have charge
of most of the villages of that jurisdiction with the exception of
that of Binan and its subordinate villages.
Coasting along Manila Bay, one comes first to the island of Maribeles,
a small jurisdiction in charge of a Spaniard, who is corregidor and
serves also as sentinel. Its villages are in charge of discalced
Augustinian religious, with the exception of that of Maragondon and
its subordinate villages, which are in charge of religious of the
Society of Jesus.
Leaving the bay, and pursuing the same voyage made by the ships that
go to Nueva España, on the left and some fourteen leguas from Cavitte
is the jurisdiction of Balayan or Bombon, located on a small lake
which bears that name. It has an alcalde-mayor; most of its villages
are in charge of seculars, and the others, of calced religious of
St. Augustine.
Opposite the said jurisdiction and to the right, lie the islands of
Mindoro and Luban, which are in charge of secular priests. They have
an alcalde-mayor, to whom belongs also the island of Marinduque,
which is in charge of fathers of the Society of Jesus.
Traveling along the other side of the land of Manila, [22] one
encounters the jurisdiction of Bulacan, which is but small, and is
administered by religious of the calced Augustinians--as also is the
jurisdiction of Panpanga, which is large and fertile, and contains
many large villages.
Fourteen or fifteen leguas past the island of Mindoro to the southwest,
are the islands called Calamianes, which number about seventeen. They
are small and most of them now subdued; and they lie between the
island of Mindoro and that called Paragua, which is the third of the
said Philipinas Islands in size. [23] A small portion of the latter
island is subject to the Spaniards; it is one hundred and fifty leguas
in circumference, and its greatest latitude is nineteen degrees.
In the islands called Calamianes is located an alcalde-mayor with
a small presidio, as it lies opposite the Camucones enemy. The
administration of all those islands, and of that called Cuio, is in
charge of discalced Augustinian religious.
Bishopric of Cagayan or Nueva Segovia
The city where the seat of the bishopric is located is called Nueva
Segovia. It has a Spanish presidio and its fort, whose castellan
is the alcalde-mayor of that jurisdiction. It is in charge of one
secular cura. The religious of St. Dominic have a convent in the said
city. The jurisdiction is about eighty leguas long and forty wide. All
the province of Cagayan is in charge of religious of St. Dominic except
the village and port of Viga, which is in charge of a secular cura.
Next to that province on the side toward the archbishopric of Manila,
lies the province called Ylocos. It is very fertile and abounds in
gold and cotton, and is densely populated. It has an alcalde-mayor, and
all its administration is in charge of calced Augustinian religious.
The province called Pangasinan is next to the said province of
Ylocos. It is densely populated, fertile, and abounds in gold. The
religious of St. Dominic have charge of it, with the exception of
some small villages on the seacoast, which are in charge of discalced
Augustinian religious. All those three provinces together with the
islands called Babullanes belong to the said bishopric of Cagaian. They
lie north of Manila. There are many people yet to be converted, some
of them being rebels who have taken to the mountains, while there
are others who pay their tributes although they are not Christians.
Bishopric of Camarines or Nueva Cazeres
In the part opposite the bishopric of Cagayan lies the bishopric
called Camarines or Nueva Cazeres. Its city, called [Nueva] Cazeres,
is the seat of the bishopric and has a secular cura and a convent of
religious of St. Francis which has a hospital. All that province of
Camarines, and another one called Paracale is in charge of religious
of St. Francis; and they are in the jurisdiction of one alcalde-mayor.
The province called Calilaya or Taiabas, which has another
alcalde-mayor, is also in the charge of religious of St. Francis,
except the villages called Bondo which are in charge of seculars. The
said jurisdiction has another province called Canttanduanes, which has
its own corregidor; and some small islands a short distance from the
mainland. Those islands, which are called Burias, Masbate, and Tican,
are in charge of seculars.
The islands of Romblon and Bantton, which belong to that jurisdiction
of Canttanduanes, are in charge of religious of the discalced
Augustinians. Those two bishoprics of Nueva Segovia and Nueva Cazeres
are located in the island of Manila. That island is about two hundred
leguas or so long and runs from the east to the north, from about
thirteen and one-half degrees [of latitude] to about nineteen or a
trifle less. In the east it has a width of about one day's journey
from one sea to the other, or a trifle more; and in the north is
thirty or forty leguas wide. The total circumference of the island
is about four hundred leguas.
Bishopric of Sebu or Nombre de Jesus
The see of that bishopric is located in the city called Sebu, as it
took that name from that of the whole island; the Spaniards gave
it the name of Nombre de Jesus. It was so called from the image
of the child Jesus which was found by the adelantado Miguel Lopez
de Legazpe in the Indian settlement in the year one thousand five
hundred and sixty-five. It appears that that image was left in that
island in the year one thousand five hundred and twenty-one, when
Hernando de Magallanes (who died there) arrived at that place. Only
one secular cura lives there, for although dignitaries, consisting
of a dean and the others, have been assigned to Sebu, they are so
only in name; and those dignities are enjoyed by the seculars who
have charge of the places nearest to the said city of Sebu. In
that city is located a convent of calced Augustinian religious,
which was the first convent to be founded in the said Philipinas
Islands. There is a college of the Society of Jesus, and a convent
of discalced Augustinian religious. As far as the secular power is
concerned, there is an excellent stone fort with a Spanish presidio,
which is governed by an alcalde-mayor who generally bears the title
of "lieutenant of the captain-general." There is a cabildo and
magistracy, with alcaldes-in-ordinary and regidors. That island is
somewhat prolonged for fifteen or twenty leguas, and is eight leguas
wide. It has a circumference of eighty or ninety leguas, and extends
northeast and southwest in ten degrees of latitude. [24] The city has
a Parián or alcaicería of Chinese who are in charge of a beneficed
secular. About it are some natives who are in charge of calced and
discalced Augustinian religious.
The nearest island to the above island is that called Bohol, which
runs north and south for some fifteen leguas, with a width of eight
or ten leguas and a circumference of forty. It is all in charge of
religious of the Society of Jesus. As regards secular affairs, it
belongs to the jurisdiction of Sebu.
Next the said island of Bohol lies that called Leite. It also extends
north and south, and has a length of some thirty leguas, and a width
in some parts of only three leguas, while its circumference is about
ninety or one hundred leguas. It is also in charge of fathers of the
Society of Jesus.
Next the said island of Leite lies that called Samar or Ybabao,
the last of the Philipinas. Its coast is bathed by the Mexican Sea,
and it makes a strait with the land of Manila which is called San
Bernardino. By that strait enter and leave the ships of the Nueva
España line. It lies between thirteen and one-half degrees and eleven
degrees south latitude, in which latitude it extends for the space
of two and one-half degrees. It is also in charge of fathers of the
Society of Jesus. That island and that of Leite have one alcalde-mayor.
North of the island of Sebu lies the island of Negros, which extends
between nine and ten and one-half degrees, and has some hundred leguas
of circumference. It is almost all in charge of religious of the
Society of Jesus, except one mission which the discalced Augustinian
religious have there.
Northeast of the same island of Sebu lies the island called Bantallan
with four other islets, all of which are in charge of one secular.
Lower down and near Manila is the island called Panai, which is
very fertile and densely populated. It is some hundred leguas in
circumference, and runs east and west, and north and south in ten
degrees of latitude. The city of Arebalo or Oton is located in that
island, and an alcalde-mayor lives there--who is also the purveyor for
the fleets of those islands, and of Mindanao and its presidios. The
cura of the town is a secular; but the Spaniards of the presidio are
in charge of religious of the Society of Jesus; they have a college
in the said city, and also have charge of the district called Hilo
Hilo. The balance of the said island of Panai has an alcalde-mayor,
and is in charge of calced Augustinian religious.
There are two other districts in the said jurisdiction which are in
charge of seculars. All the above islands belong to the bishopric of
Sebu, as do also the great island of Mindanao, with Jolo, and their
adjacent islands.
The island of Mindanao is the largest of all the Philipinas Islands,
next to that of Manila. In its largest part that island extends from
five and one-half degrees northeastward to nine degrees--a distance of
some seventy leguas. Its two headlands, which are called San Augustin
and that of La Caldera, bound a coast which runs east and west for some
hundred and ten leguas. That island has at the port located about its
middle, called Sanbuangan, an excellent Spanish presidio with a stone
fort which is well equipped with artillery. That fort has its governor
and castellan, who is also governor and castellan of the islands of
Jolo, Baçilan, and some other smaller islands. The administration of
all the islands called Mindanao, Jolo, and the others, both Spaniards
and natives, is in charge of religious of the Society of Jesus.
From the cape of San Augustin northeastward in that island
is the jurisdiction called Caraga and Buttuan, which has its
own alcalde-mayor. Its administration is in charge of discalced
Augustinian fathers.
Along the coast toward the vendaval [i.e., southwest], on that same
island is the jurisdiction of Yligan, the principal part of which
lies on a lake of the same name. It is in charge of fathers of the
Society of Jesus.
The district called Dappitan in that same island is in charge of
fathers of the Society of Jesus.
Terrenate
The islands called Terrenate or the Clove Islands are located for
the most part under the equinoctial line toward the east; and are
three hundred leguas distant from Malaca in India, and slightly less
from Manila, toward the southeast. The islands are five in number,
extend north and south, and are quite near one another. The largest,
from which the others take their name, is that of Terrenate. [25] Two
leguas from it is that of Tidore, and then comes Mutiel. The fourth
is called Maquien and the fifth Bachan. All of them lie opposite
the land called Battachina. Those islands of Terrenate have various
Spanish presidios, the principal one of which is in the same island
of Terrenate where the governor lives; he is the governor of all the
other presidios. The Dutch have a settlement in that island with a good
fort, all for the sake of the profit [that they obtain from the] cloves
and nutmeg. The number of Christians there is small, although there
were many in the time of the glorious apostle of Yndia, St. Francis
Xavier. It has always been administered by religious of the Society
of Jesus, as well as the natives of the island of Siau, who are the
most affectioned to our holy faith. The Spaniards of Terrenate are in
charge of a secular cura belonging to the jurisdiction of the bishopric
of Cochin in Oriental Yndia; for the administration of those islands
has always been in charge of that bishopric and province of Cochin,
although the ministers of the Society of Jesus have been appointed
since the time of the revolt of Portugal by the superior of the said
Society in the province of Philipinas. The stipends of the cura and
of the other evangelical workers are paid from the royal treasury of
Manila, as are also the salaries of the governor and the presidios. In
the island of Terrenate is a house of the Society of Jesus, whence
they go out to administer the other islands and presidios. It has
also a royal hospital which is in charge of the discalced religious
of St. Francis. The cura of that island and presidio was withdrawn to
Manila when Portugal rebelled, and the archbishop chose a cura from his
archbishopric; but it was a question whether he had any jurisdiction
for it, so that the appointment of cura passed again in due course to
the proprietary cura of the jurisdiction and bishopric of Cochin, which
is in actual charge of the said presidio [and will remain thus] until
the determination and commands of the king our sovereign are known.
The commissaries that seem necessary in the said islands, and in the
places where such office will be desirable, are the following.
1. In the city of Manila, with the jurisdiction of all the
archbishopric except the port of Cavitte. On account of the vessels
that anchor in the latter place from foreign kingdoms, and because
during some months in the year it is not easy to cross the bay,
it is advisable for that port to have its own commissary.
2. In the said city of Manila, the said employes who are mentioned
in its description.
3. In the fort of Sanboangan in the island of Mindanao, and the
islands subordinate to it.
4. In the city of Sebu, whose commissary can serve for all the islands
called Pinttados.
5. In the town of Arebalo or Oton; the same person may be commissary
of its jurisdiction and of that of Panai and the island of Negros.
6. In the presidio of Yligan and Caraga.
7. There could also be one in the islands of Calamianes and the
islands subordinate to them.
8. Another commissary in the jurisdiction of Cagaian, Ylocos,
and Pangasinan.
9. Another in the forts of Terrenate. This is most necessary, as the
Spaniards of the said forts are among Dutch and Moros, and so far
from the city of Manila.
DOCUMENTS OF 1660-1666
Recollect missions, 1646-60. Luis de Jesús and Diego de Santa
Theresa, O.S.A. (Recollect); [compiled from their works].
Description of Filipinas Islands. Bartholomé de Letona,
O.S.F.; 1662.
Events in Manila, 1662-63. [Unsigned; July, 1663?].
Letter to Francisco Yzquierdo. Diego de Salcedo; July 16, 1664.
Why the friars are not subjected to episcopal
visitation. [Unsigned and undated; 1666?].
Sources: The first of these documents is taken from the Historia
general de los religiosos descalzos ... de San Agustin: part II, by
Luis de Jesús (Madrid, 1681), from a copy in the library of Edward
E. Ayer, Chicago; and part III, by Diego de Santa Theresa (Barcelona,
1743), from a copy in the Library of Congress. The second is from a
pamphlet bound in with a copy (in the possession of Antonio Graiño
y Martinez, Madrid) of Letona's Perfecta religiosa (Puebla, Mexico,
1662), a rare work. The remainder are from the Ventura del Arco
MSS. (Ayer library), ii, pp. 401-483.
Translations: The first and fifth of these are translated by James
A. Robertson; the remainder, by Emma Helen Blair.
RECOLLECT MISSIONS, 1646-60 [26]
CHAPTER SIXTH
The venerable sister Isabel, a beata, dies holily in the faith in
the province of Butuan
Only section: (Year 1646)
One of our Beatas, named Isabel, passed to the better life this year
in the village of Butuan of Filipinas. We know nothing else about her
except that she was converted to the faith by the preaching of Ours
when they entered that province. The Lord illumined her so that she
should leave the darkness of their idolatries, and she was baptized and
given the name of Isabel. She produced great fruit in a short time, for
the hand of God is not restricted to time limit. Seeing her so useful
in the mysteries of the Catholic religion, our religious sent her to
become a coadjutor and the spiritual mother of many souls, whom she
reduced to the faith and catechized thus gaining them for the Church.
She was sent to the villages where the devil was waging his fiercest
war and deceiving by his tricks, so that she might oppose herself to
him by her exemplary life and the gentleness of her instruction. She
established her school in a house in the village to which the
young girls resorted. With wonderful eloquence she made them
understand that the path of their vain superstitions would lead
them astray, and explained the rudiments and principles of the
Christian doctrine. At her set hours she went to the church daily,
and the people gathering, she instructed the stupid ones, confirmed
the converted, and enlightened the ignorant--and that with so much
grace and gentleness of words that she seized the hearts of her
hearers. To this she joined a modesty and bearing sweetly grave,
by which she made great gain among those barbarians.
Since so copious results were experienced through the agency of Isabel,
both in the reformation of morals and in the many who were converted
from their blind paganism, the fathers sent her to preach in the
streets and open places where the people gathered to hear her--some
through curiosity, and others carried away by her wonderful grace in
speaking. By that means many souls were captured and entreated baptism,
for she was a zealous worker and an apostolic coadjutor in that flock
of the Lord. She also entered the houses of the obstinate ones who
did not go to hear her in the streets. There, with mild discourses
and full of charity, she softened their hearts and inclined them to
receive the faith.
After some years of employment in that kind of apostolic life her
husband died. Upon being freed from the conjugal yoke she desired
to subject her neck to that of religion. Father Fray Jacinto de San
Fulgencio, at that time vicar-provincial of that province, gave her
our habit of mantelata or beata. She recognized, as she was very
intelligent and experienced in the road to perfection, that her
obligations to make herself useful were stricter, that she must live
a better life and employ the talent which she had received from God
for the benefit of her neighbor, and she did so. One cannot easily
imagine the diligence with which she sought souls; the means that
she contrived to draw them from the darkness of heathendom. What
paths did she not take! What hardships did she not suffer! She went
from one part to another discussing with the spirit and strength,
not of a weak woman, but of a strong man. The Lord whose cause she
was advancing aided her; for the solicitation of souls for God is a
service much to His satisfaction.
She finally saw all that province of Butuan converted to the faith
of Jesus Christ, for which she very joyfully gave thanks. She retired
then to give herself to divine contemplation, for she thought that she
ought to get ready to leave the world as she had devoted so much time
to the welfare of her neighbor. She sought instruction from Sister
Clara Calimán (whose life we have written above), and imitated her
in her penitences, her fastings, and her mode of life, so that she
became an example of virtues.
For long hours did Isabel pray devoutly; she visited the sick; she
served them; she exhorted them to repentance for their sins and to bear
their sorrows with patience. She devoted herself so entirely to those
works of charity that it seemed best to our fathers (who governed that
district) not to allow her respite from them, and that she could [not]
live wholly for herself. They built a hospital for the poor and sent
her to care for them. She sought the needy, whom she often carried on
her shoulders, so great was her charity. She cared for their souls,
causing the sacraments to be administered to them; and for their
bodies, applying to them the needful medicines. She solicited presents
and alms, and she had set hours for going out to beg for the sick
poor. She did all that with a cheerful and calm countenance, which
indicated the love of God which burned in her breast. Her hour came
during those occupations and she fell grievously ill. She knew that
God was summoning her and begged for the sacraments of the Catholic
Church; and, having received them with joy, she surrendered her soul
to her Lord--leaving, with sorrow for her loss, sure pledges that
she has eternal rest.
CHAPTER SEVENTH
A hospice is established in the City of Mexico for the accommodation
of the religious who go to the Filipinas.
Only section: (Year 1647)
As the province of San Nicolàs de Tolentino had been founded in the
Filipinas Islands by our religious, and since they had many missions
in various districts to which to attend--not only converting infidels,
but comforting and sustaining those converted--they thought that it
would be necessary for them to send repeated missions of religious
and to conduct them from España to those districts. The usual route is
by way of Mexico, a most famous city; and since our Recollects had no
house there where the religious could await in comfort the opportunity
to embark for the said islands, they determined to take a house or
hospice in which they could live and where those who fell sick from the
long and troublesome journey could be treated. The Order petitioned
it from the king our sovereign, Felipe Fourth, who, exercising his
wonted charity, issued his royal decree in this year of 1647 for the
founding of the said hospice; and it was actually founded. It does
not belong to this history to relate the conditions that were then
accepted; we have only thought it best to give this notice of it here.
[The remainder of this book does not concern Philippine affairs].
[The following is translated and condensed from Diego de Santa
Theresa's Historia general de los religiosos descalzos, being vol. iii
in the general history of the Recollect order.] [27]
DECADE SEVENTH--BOOK FIRST
CHAPTER I
Treats of the fifth intermediary chapter; and of some events in the
province of Philipinas.
[The first section treats of the fifth intermediary chapter of the
order, which was held at Madrid, May 27, 1651].
§ II
The convent of Tándag, in the province of Carágha of the Philipinas
Islands, is demolished
232. Tándag is located in the island of Mindanáo, and is the capital of
the district of the jurisdiction of Carágha, where the alcalde-mayor
resides. In regard to ecclesiastical affairs, it belongs to the
bishopric of Zibú. Our convent which is found in that settlement has
charge of three thousand souls, scattered in the said capital and in
five annexed villages called visitas. How much glory that convent has
gained for God may be inferred from the repeated triumphs which its
most zealous ministers obtained, thanks to His grace; and the words
of our most reverend and illustrious Don Fray Pedro de San-Tiago,
bishop of Solsona and Lerida, in the relation of the voyage made by
our discalced religious to the Indias are sufficient. "There was,"
he says, "a powerful Indian, called Inúc, the lord of Marieta, who,
waging war on the Spaniards and peaceable Indians, killed many of them
in various engagements while he captured more than two thousand. The
very reverend father Fray Juan de la Madre de Dios left Tándag,
without other army or arms than his virtues. He went to meet Inúc
and, by the force of the divine word, he alone conquered Inúc, who
was accompanied by squadrons; the religious conquered the soldier,
the lamb the lion, and forced him to lay aside his arms and reduce
himself to the obedience of the king our sovereign, and to be baptized
with all his family." Thus did he give in that one action, peace to
the country, a multitude of souls to heaven, and an exceeding great
number of vassals to the Spanish monarch.
233. The seasons continued to pass interwoven with various incidents,
now prosperous, now adverse; although as the world is a vale of tears,
it gave its pleasures with a close hand and its sorrows with prodigal
liberality--especially in the years 46 and 47 when the Dutch, having
become the ruler of the seas, forced or compelled all vessels to take
refuge in the ports. The commerce of the Sangleys or Chinese fell off
almost entirely; and according to the common opinion, the Dutch were so
victorious that their invasions, painted with those rhetorical colors
that fear is wont to give, filled all the islands with terror. Don
Diego Faxardo, knight of the Habit of San-Tiago, was then governor
and captain-general of Philipinas, and also president of that royal
Audiencia. He was most vigilant in defending those wretched villages
from the powerful invasions of the enemy, who, by the specious pretext
that they were going to set them free, induced the chiefs to [join]
a general conspiracy. Don Diego tried to ascertain the forces of the
enemy with accuracy; he ordered the ports to be reconnoitered and the
presidios to be fortified. He solicited truthful reports in order to
obtain advice upon the best way to decide.
234. There was at that time an alcalde-mayor in the fortress of
Tándag whose name is omitted for a special reason. The venerable
father Fray Pedro de San Joseph Roxas, a religious of eminent
qualities and excellent virtues, was prior of that convent. He,
having concluded that the minister ought, as a teacher, to attend
to the Indians in regard to instruction, and as a father, to watch
over their protection, on seeing his parishioners persecuted with
unjust vexations thought himself obliged to oppose the illegal acts
of the alcalde. Father Fray Pedro saw the people of Tándag and its
visitas oppressed with insupportable burdens. He saw them suffering
so great sadness that their weeping did not dare to mount from the
heart to the eyes, nor could the bosom trust its respiration to the
lips. The father noted that, in proportion as they were sacrificed to
the greed of another, just so much did they grow lukewarm in living
according to the Catholic maxims. Since there was no one to speak
for the Indians if that zealous minister became dumb, he resolved
to defeat them efficaciously in order to make so great wrong cease,
even if it were at his own risk. He asked humbly, exhorted fervently,
and insisted in and out of season in proportion to the cause; but
seeing his petitions unheeded in Tándag, he placed them in a Tribunal
where they would receive attention.
235. The alcalde-mayor, resenting the father's demands, took occasion
to send his reports to Don Diego Faxardo; accordingly he said that
that fortress of Carágha was in a state of vigorous defense, although
it had a dangerous neighbor in the convent, for that was a very strong
work and dominated the fortress. Consequently, he thought that it was
a necessary precaution to destroy it. Thereupon the governor called
a meeting of auditors, judges, and officials of the royal treasury;
and on the nineteenth of December, 1647, they despatched a general
order to all the alcaldes-mayor commanding that the stone churches
and convents built along the sea shore be demolished. The reason given
was that if the Dutch succeeded in capturing them in their invasions,
they would find in them forts enabling them to continue their raids
with greater persistency. Already the said captain had been withdrawn
from Tándag and Don Juan Garcia appointed in his place when that
order from the royal Audiencia was received. He called a meeting of
Captains Juan de Sabáta and Don Marcos de Resines, also summoning
Sargento-mayor Don Andrés Curto and the same alcalde-mayor who had
been at Tándag--of whom he did not yet even know that he had given the
said report. They recognized that the church could be burned and pulled
down in less than six hours, in case the Dutch came; for its walls were
built of the weakest kind of stone and the roof of nipa, which is as
combustible as straw. On the other hand, they saw the Indian natives
somewhat sad and feared that they would take to the mountains in flight
in order not to be forced to work at a new building. Therefore they
resolved, by common consent, to suspend the execution [of the order]
until those reasons could be represented in the royal Audiencia, and
the most advisable measures taken for the service of both Majesties.
236. Don Diego Faxardo and the royal assembly saw that those reports
were contrary; for the first said that it was very important to
demolish the convent and church, as it was a very strong work; and
that, since it was within musket-shot and dominated the redoubt, the
Dutch could demolish it in twenty-four hours with only two ten-libra
cannon: while the second report set forth the fear of the revolt and
flight of the Indians, alleging that the convent and church, although
built of stone, would serve as no obstacle. But, notwithstanding that
contradiction, a new decree was despatched ordering the demolition of
the church and convent of Tándag. That was done immediately amid great
sorrow, although with great conformity of the religious and Indians
to so peremptory decrees. Since malice thus triumphed, vengeance
was satisfied, and a religious order so worthy was slighted; and
although its members had more than enough reasons for anger, they never
permitted it to pass their lips, and only employed their rhetoric in
restraining the natives so that they would not take to the mountains.
§ III
Philipo Fourth is informed that Fray Pedro de San Joseph resisted the
demolition of the convent strongly, and that he was the cause of the
insurrection of the Indians in the village.
237. Nothing else was thought of in the Philipinas Islands than their
defense from the fear occasioned by the Dutch with their fleets. That
holy province was engaged in the reparation of the ruins of their
demolished church, and the zeal of those evangelical ministers was
working with the same ardor, for they were wont not to become lukewarm
[even] with the repeated strokes of the most heavy troubles. In May,
1651, it was learned at the court in Madrid, that the royal mind of
his Catholic Majesty had been informed of what will be explained
in more vivid colors in the following letter, which the venerable
father-provincial of Philipinas received in the year 53. "Venerable
and devout father-provincial of the Augustinian Recollects of the
Philipinas Islands: It has been learned in my royal Council of the
Indias from letters of the royal Audiencia resident in the city of
Manila that, in virtue of a resolution taken by the council of war
and treasury of those islands, certain strong churches in the islands
were ordered to be demolished, such as those of Abucáy, Marindúque,
and Carágha, so that they might not be seized by the enemy, as those
edifices were a notorious menace and peril to the islands after the
Dutch attacked Cavite. It was learned that, although the church of
Carágha was demolished, it was done after the greatest opposition from
the religious of your order who are settled in those missions. He who
instructed the Indians there threatened that the Indians would revolt,
as happened later. For the village rose in revolt, and the Indians
took to the mountains--thereby occasioning the many and serious
troubles that demand consideration. The matter having been examined
in my royal Council of the Indias, it has been deemed best to warn
you how severely those proceedings by the religious of that order
have been censured--so that, being warned thereof, you may correct
them and try to improve them, in order that the religious may restrain
themselves in the future and not give occasion to the natives to become
restless. For they are under so great obligation to do the contrary,
and they ought to have taken active part in calming the Indians and
restraining them if they believed that they were attempting to make
any movement; since the care and watchfulness of the officials cannot
suffice if the religious of the missions fail to aid them with the
natives. I trust that you will be attentive to correct this matter
from now on; for besides the fact that it is so in harmony with your
obligation and with the example that the religious ought to give to
others in respect to their rules, I shall consider myself as well
served by you. Madrid, May 27, 1651.
I THE KING"
238. It cannot be denied that the terms of that royal letter could
serve the most austere man for no small exercise [in mortification];
and more on that occasion when that holy province was laboring in
the service of his Catholic Majesty, so much to the satisfaction
of his ministers that many praises of our discalced religious were
published.... We confess that the king alleges that he received
that notice through letters from the royal Audiencia, a tribunal of
so great circumspection that it would not undertake to inform its
monarch without sure knowledge. But we declare that the secretary of
the king our sovereign might have been mistaken in the midst of so
great a rush of business, in representing as a report of that most
upright assembly that which proceeds from private subjects only. In
order that the good opinion in which our Augustinian Recollects were
held by the cabildo, city, and royal Audiencia may be thoroughly
evident, I shall insert here their letters of April 29 and 30, 1648,
those dates being somewhat later than the notice which was received
in Manila of this entire affair.
239. The letter of the royal Audiencia runs as follows--"Sire: Your
Majesty was pleased, at the instance of the discalced religious
of St. Augustine, to order this royal Audiencia to report on the
justification for the continuation which they ask of the alms of
250 pesos and 250 fanegas of rice for the support of four religious
who administer to the Indians in this convent of Manila. We know the
excellent manner in which they attend to their ministry, and their
poverty--which obliges them to beg weekly alms, for the incomes of
some of the chaplaincies were lost in the earthquake. They are very
strictly observed in their ministries and hasten to serve his Majesty
on occasions when we encounter enemies, by sea and land, where some
have been killed or captured. Consequently they are today very short
of laborers. These are causes which demand that your Majesty, with
your accustomed liberality, should be pleased to continue the said
alms and allow the Recollects to bring religious hither. May God
preserve, etc. April 30, 1648."
240. I find the letter of the most illustrious cabildo to be couched
in these terms--"Sire: As this see is vacant, it is incumbent
upon us in obedience to your royal decree to assure your Majesty
that the Augustinian Recollect religious attend to their ministry
punctually. The poverty that they suffer is great, for they are obliged
to beg alms from door to door as they lost the incomes of some of their
chaplaincies in the earthquake and their convent was ruined. They
are very observant in their rules, and in their administrations to
the natives in the missions in their charge. As those missions are
among the most unconquerable and fierce people in these districts,
many of the religious have been killed and captured. Consequently,
they suffer from a great lack of laborers; but they have not for
that failed in the service of your Majesty on the occasions that have
arisen by sea and land--all, motives that should impel your Majesty
with your royal liberality to be pleased to continue the said alms,
and to concede them a goodly number of religious for these islands. May
God preserve, etc. Manila, April 29, 1648."
241. That of the city of Manila speaks of the Recollects in the
following manner--"Sire: This city of Manila has informed your Majesty
on various occasions of the great importance in these islands of the
order of discalced Recollects of St. Augustine; of the apostolic
men in that order; of the great results that they obtain by the
preaching of the holy gospel; of the singular example that they have
always furnished, and do now, with their strict and religious life
and their so exact mode of observing their rules; and of the so
considerable effects that have through their agency been attained
in the service of our Lord and that of your Majesty, with the aid
of your royal arms, in the great number of infidels whom they have
converted to our holy Catholic faith, and how they have been brought
to render to your Majesty the due vassalage and tribute, which they
have generally paid, and are paying, annually. [We have also told
your Majesty] that they have engaged in all this with the spiritual
affection that belongs to their profession, with singular care--both
in the conservation of what they have attained and in their continual
desire, notwithstanding the many discomforts that they suffer, to carry
on their work, steadily converting new souls to the service of our
Lord and to the obedience of your Majesty. [We have also reported]
the great peace and quiet which they preserve among themselves so
that they have always been and are, one of the most acceptable and
well-received orders in these islands--although they are the poorest,
as all their missions are in districts very distant from this city,
and among the most warlike people that are in all the provinces of
these islands, as they are recently conquered; and the danger in
which, for that reason, the lives of those fathers are. Indeed, some
have already risked life, at times, when those people who appeared
to be peaceful have rebelled; and others have gloriously [met death]
at the hands of those who were not pacified, when the holy gospel was
preached to them--besides many others who have suffered martyrdom
in the kingdom of Japon, enriching with noble acts the church of
God and the crown of your Majesty. [We have reported] that no fleet
has gone out in which those fathers do not sail for the consolation
of the infantry, and that, in the emergencies that have arisen,
they have fought like valiant soldiers; and that they accommodate
themselves to everything with the angelic spirit that is theirs,
when it is to the service of our Lord and that of your Majesty. At
the present we inform you of the extreme poverty that the convent of
San Nicolás of this city is suffering; for with the earthquake which
happened on November 30 of the former year 1645, their entire church
fell, so that today they are living in great discomfort in cells of
straw which have been built in the garden. The sick are the ones who
suffer the greatest inconveniences; and they generally have sick
people, since the religious of the missions in their charge come,
when ill, to this convent to be treated. Consequently, this city is
constrained to petition your Majesty, with all due humility, to be
pleased to order that 250 pesos and 250 fanegas of rice be annually
contributed to them on the account of the royal treasury of your
Majesty--which amount was given them as a stipend for four ordained
religious (although there are always more)--as well as 150 pesos for
medicines. [We ask for] the continuation of the extension conceded
by the decree of May 3, 1643, without any time-limit being set; for
the great affection with which our Lord and your Majesty are thereby
served merits it. This city petitions your Majesty to be pleased to
grant the said order license to send as many religious as you may
please from those kingdoms to these islands, in consideration of the
remarkable necessity for religious in their so distant missions--where,
because of the poor nourishment from the food which they use for the
sustenance of human life (treating themselves like actual beggars),
with the great abstinence which they observe, and where no discomforts
of sun or rain keep them back (for they go through dense forests and
over inaccessible mountains in order to reduce to our holy Catholic
faith the thousands of souls in those districts who have no knowledge
of it), many have perished in that work; for in this year alone such
number more than twelve. To some of them no companions have come for
this vineyard of the Lord, and the increase of the royal estate and
crown of your Majesty--whose Catholic person may the divine Majesty
preserve, as is needed in Christendom. Manila, April 30, 1648."
242. These letters--which are authentic, and preserved in our general
archives--are those written in the year 1648 by the city, the cabildo,
and the royal Audiencia. The order to demolish Tándag was given in the
year 47, and it was apparent to them that the fear of the [Indians']
insurrection and flight with the other motives for suspending the
execution proceeded only from that junta of the captains, and that
there was no resistance on the part of the minister. Further, it was
clearly proved in the year 55 that that information was not written
by the royal Audiencia (nor could it be, since that is a fount whence
the truth flows with so great purity); but that the secretary Was
mistaken in thus ascribing to so upright a tribunal what was only
signed by an inferior, who desired to dazzle by giving the first news
which generally arrives very much garbled.
[Section iv is a vindication of the Recollects in regard to
the demolition of the convent and church of Tándag. Juan Garcia,
alcalde-mayor and captain of the fort of that place at the time of
the demolition, declares (July 29, 1654) that "he proceeded with the
razing of the building without the religious losing their composure,
or threatening that their natives would revolt; and that neither
before nor after was there any insurrection or disquiet in Tándag or
throughout its districts; neither did the natives desert and flee to
the mountains; neither did he see or know of any such thing while
he was alcalde-mayor, or during the many months after that while
he resided in the said village." The following section treats of
the life of father Fray Pedro de San Joseph (whose family name was
Roxas) prior of Tándag in the time of the above troubles. He was
born in Manila (where he took the Recollect habit) April 21, 1621. He
achieved distinction in the study of moral and mystic theology. At the
completion of his studies he was sent to various villages to preach,
proving himself a successful preacher. In 1635 he was sent to the
island of Romblon, where he worked with good results in spite of the
hostile attempts of the Moros in that district. At the completion
of his term of service at Romblon he was sent to Tándag, where he
had to contend against the Spaniards themselves, on account of their
excesses toward the natives. After the demolition of his convent and
church he returned to Manila, arriving there on May 26, 1650. That
same year he was sent to Taytáy in Calamianes, although he desired
to remain in retreat in Manila. His death occurred in the following
year at Manila, to which place he went as his last illness came on.]
§ VI
The insurrection in the village of Lináo
257. It has been stated above that when the Dutch enemy came in the
year 48 to bombard Cavite, they had treated with certain Indian
chiefs, saying that they would return with a larger fleet in the
year 49. They gave the Indians to understand that they only would
treat them as their friends and not in the domineering manner of
the Spaniards, who (as the Dutch said) treat them as slaves; and
therefore they hoped to find the Indians prepared, so that, having
become well-inclined toward the Dutch power, they might be able to
free themselves from so heavy a bondage. That proposition continued
to spread from one to another; it was agreeable to them all because
of the liberty that it seemed to promise, although it was offensive
to many because it incited the natives to seditious movements. At
that time Don Diego Faxardo, governor of Manila, despatched a decree
ordering a certain number of carpenters with their wives and children
to go to that city from each one of the islands. The effects produced
by that mandate were especially fatal for the village of Palápac in
the island of Hibábao. For they refused to obey the governor, killed
their minister, a zealous father of the Society, took their possessions
to the mountains, and commenced to gather to their following a great
number of rebels.
258. That decree caused a great disturbance in the island of Mindanáo,
for of its five divisions scarcely one is reduced to obedience;
therefore those who live unsubdued in the mountains only wait for such
opportunities in order to foment disturbances and restlessness. Many
of the natives hid their property in the province of Carágha, and
proved so unquiet that although the Butuans were the most trustworthy
Indians, the father prior, Fray Miguel de Santo Thomás, had to work
hard to restrain them. Those of Lináo descended to the last vileness,
and it is presumed that the same would have happened in the district
of Tándag if the alcalde-mayor, Bernabé de la Plaza, had not concealed
the decree. That was afterward approved by the auditors in Manila,
as they had experienced that that decree had been a seed-bed for
many troubles. All that disquiet continued to operate with the
manifest disturbance of the public peace, even at the news alone of
the above-mentioned decree. Even the hint of it succeeded in Lináo
where the insurrection took place in the following manner.
259. There are certain wild Indians in the mountains of Butuán,
located in the province of Carágha, called Manóbos. [28] They have
kinky hair, oblique eyes, a treacherous disposition, brutish customs,
and live by the hunt. They have no king to govern them nor houses to
shelter them; their clothing covers only the shame of their bodies;
and they sleep where night overtakes them. Finally, they are infidels,
and belie in everything, by the way in which they live, that small
portion that nature gives them as rational beings. Among so great a
rabble, but one village is known where some people are seen far from
human intercourse. They are a race much inclined to war, which they are
almost always waging against the Indians of the seacoast. There lived
Dabáo, [29] who had become as it were a petty king, without other right
than that of his great strength, or other jurisdiction than that of his
great cunning. His wickedness was much bruited about, and he made use
of subtle deceits by which he committed almost innumerable murders. He
was often pursued by Spanish soldiers, but he knew quite well how to
elude them by his cunning. For on one occasion, in order to avoid the
danger, he went to the house of an evangelical minister saying that he
wished baptism, and that the minister should defend him, as it would
be the motive for many conversions; but he only made use of that trick
to save his life. Father Fray Agustin de Santa Maria--a very affable
religious, and one who labored hard to attract the infidels--was prior
of the convent of Santa Clara de Monte Falco of Lináo, a place forty
leguas up-stream from Butuán. He visited Dabáo, and won him over so
well by presents and gifts to intercourse with the Spaniards, that
he spent nearly all the day in the convent and entrusted father Fray
Agustin with the education of one of his sons--being quite eager in
that in order to work out the treachery that he had planned.
260. Dabáo went by night to the houses of the chief Christians. He
laid before them the harsh decree of the governor, the offers that
the Dutch had made, and especially the attaining of freedom to keep up
their old religion. Since they were not well rooted in our holy faith,
those discussions were very agreeable to them. That faithless Indian
was so contagious a cancer that he infected the greater part of the
village with his poison. Therefore, almost all of them assenting to
his plan, the day was set on which he resolved to kill the Spaniards
and the minister. He warned the people to be ready with their arms
to aid him. He had previously held a meeting with his Manóbos, in
which they decided that if the provincial sent a visitor and did
not come personally to make the visitation, it would be a clear sign
that the Dutch were infesting those coasts. When they learned with
certainty that the father-provincial, Fray Bernardo de San Laurencio,
had not gone out for the visitation, but that he was sending the
father ex-provincial, Fray Juan de San Antonio, as visitor, they
were confirmed [in the belief] that the hostile fleet was coming,
and began immediately to stir up the country.
261. The father visitor had already reached the convent of Butuán,
and Dabáo sent his Manóbo Indians to the river Humáyan with obsequious
appearances of readiness to receive him, but with the peremptory
order to kill him. God so arranged that the father visitor, Fray
Juan de San Antonio, should pass to the convent of Cagayáng without
stopping to visit that of Lináo. He left a letter for the father
prior of Lináo which he sent by Juan de Guevara, one of the soldiers
who was later killed in the fray. That soldier met the Manóbos who
were waiting at the river; they asked him for the father visitor,
and he told them simply that he had left Butuán. They, without asking
whether the father were to pass that way, returned to their village
to inform their leader of the matter. Thus did God save the life of
His minister for the second time, thereby allowing one to see even
in so slight occurrences the height of His Providence.
262. At that time some hostile Indians began to harass the peaceful
Indians, from whom they took a quantity of their rice and maize. Dabáo
offered to make a raid in order to check so insolent boldness with that
punishment, and he assured them that he would immediately return with
the heads of some men, from which result their accomplices would take
warning. He selected, then, eight robust and muscular Indians, whose
hands he bound behind their backs, but by an artifice so cunning that
they could untie themselves whenever occasion demanded. Thus did he
bring as captives those who were really Trojan horses; for, concealing
their arms, they showed only many obsequious acts of submission. The
captain ordered them to be taken to the fort where the father prior,
Fray Agustin de Santa Maria, was already waiting; and when the order
was given that the feigned captives should be set in the stocks, at
that juncture Dabáo drew a weapon which he had concealed, and broke
the captain's head. The Indians untied their bonds, the rebels came
with lances from the village, and a hotly-contested battle took place
in which almost all our men lost their lives. Only the religious and
four Spanish soldiers and a corporal were left alive. It did not occur
to them, in the midst of so great confusion, to take other counsel
than to drop down from the wall. We shall leave the father prior,
Fray Agustin, for the present, and speak only of the soldiers who
opened up a road with their invincible valor by means of their arms,
in order to take refuge in the convent. But finding it already occupied
by the insurgents, who had gone ahead to despoil it, they fought there
like Spaniards, hurling themselves sword in hand on the mass of the
rebels. However, they were unable to save the post, for the convent
and the church were blazing in all parts. Thereupon it was necessary
for them to hurl themselves upon a new danger in order to return to
the redoubt, where they arrived safely at the cost of many wounds,
although they found the fort dismantled. Thence they sent the Indians
in flight to the mountains by firing their arquebuses at them.
263. Only the family of one pious woman remained in the village, who
(although sparingly) gave them food every day. But that charity could
not last long, for necessity forced that family to take refuge with
the insurgents, thus leaving the Spaniards destitute of all human
consolation. They, seeing themselves wounded and without food, made
a small boat of bamboo, dangerous at any time, and embarked in it in
order to go to Butuán by way of the river, after they had dismantled
the fort and spiked the artillery. In order that the so evident risk
of that voyage might be more increased, their opponents pursued them
with swift caracoas, from which firing many arrows they multiplied
the wounds of the soldiers. The Spaniards, seeing that they could
not defend themselves, entered the village of Hóot where the people
had not yet risen. There they met an Indian called Pálan, who was
going to Lináo for his daughter, so that she might not be lost amid
the confusion of that so barbarous race. He took compassion on those
afflicted soldiers, and, availing himself of fifteen Indians who were
with him, accommodated them in his bark and took them to our convent of
Butuán. They arrived there twenty days after the insurrection at Lináo,
so used up and crippled that they were already in the last extremity.
§ VII
Relation of the punishment of the rebels and their restoration to
their villages
264. As soon as father Fray Miguel de Santo Thomás, prior of
our convent of Butuán, learned what was passing in Lináo, he
sent a messenger to Tándag and to the royal Audiencia of Manila;
for promptness is generally the most efficacious means in such
cases. Afterward the afflicted Spaniards arrived at his convent,
and he received them with great love, accommodated them in cells,
set up beds for them, and gave them medicines--assisting them with
the compassion of a father, to their consolation, and with extreme
charity aiding in their entertainment. One of those soldiers, who was
named Juan Gonzalez, had broken a leg, his body was full of wounds and
a poisoned arrow had pierced his loins. When he was treated, he was so
lifeless that all thought that he had expired. The father prior was not
a little afflicted at that, for the man had not yet been confessed,
as the father had been assisting the others. In that extremity the
father applied to him a picture of St. Nicholas of Tolentino, and
at its contact the dying man returned to his senses, confessed very
slowly, and received the other sacraments with fervor; and had even
twenty-four hours left in which to bewail the carelessness of his life,
as he did. All held that event as a miracle worked by St. Nicholas,
for whom the sick man and the religious had great devotion.
265. That fatal news having reached the city of Manila, a general
revolt was feared as in the former year of 1631, when our churches
were burned, our convents pillaged, our sacred images profaned,
and our ministers seized and killed. In consideration of that,
Governor Don Diego Faxardo sent Captain Gregorio Dicastillo to
Tándag with a small band of Spanish infantry to join Bernabé de la
Plaza, alcalde-mayor and captain of that fort, so that they might
try all means to reduce the insurgents. They went to Butuán where
they established their military headquarters. A general pardon was
published with the warning that those who did not submit would bring
upon themselves the full rigor of the war. But many of the Indians who
presented themselves were hanged, and there were very few of those who
descended the mountains to surrender who were not made slaves. The
very persons who were under greatest obligation to fulfil the word
that they had given in the name of their king broke that word.
266. Our whole convent of Lináo was consumed by fire, except
two chalices and some vestments from the sacristy, which three
Indians were able to carry out. They presented themselves with it,
thinking that they would thereby secure their freedom; but they were
immediately thrown under the heavy yoke of slavery. With such acts
of injustice, although the rebels were subdued by that expedition,
their hearts were more obstinate than ever. The city of Manila and
its environs were full of slaves. The Butuán chiefs who were the
mirror of fidelity, suffered processes, exiles, and imprisonments;
and although they were able to win back honor, it was after all their
property had been lost. Some heedless individuals blame the superior
officials with what their inferiors have done, and the excesses and
abuses of others are considered to be done by the influence of the
superiors. But the uprightness and honesty of the royal Audiencia
of Manila can be seen in what they did. For after two years of
imprisonment of one of the Indians whom that expedition prosecuted,
his property was confiscated. Another was tortured and condemned to
death by decapitation. Another was reduced to extreme poverty. All
were persuaded that the heavy hand was entering there. Finally the
governor committed the examination of the causes to Licentiate Manuel
Suarez de Olivéra, auditor-general of war and assessor of the governor
of Manila. He declared in favor of the Indian slaves, and freed them
all. The wretched Indians were overjoyed at the decree, but they were
troubled because they had no one to solicit their freedom for them
by attending to the necessary expenses of the court; consequently,
they regarded the day of their redemption as a thing impossible to
attain. They did not dare to ask the aid of the Recollect fathers,
as they thought that the latter were angry at them, as they had
murdered a religious in that insurrection. But since the Recollect
fathers regarded that as [the vicissitude of] fortune, they took the
part of the Indians and did considerable in their defense.
267. Father Fray Agustin de San Pedro was secretary of that province,
who was known by the name of Padre Capitan because of his military
feats which will be explained in part in recording his life. He had
illumined those Indians with the light of the gospel, for which they
held him in great affection. Therefore, he made a list of the slaves
who were in Manila, and its environs, giving the name and surname of
each, and the village where he lived. In the list he included many
others who were not contained in the processes. He presented that
list to the governor and asked him to order the slaves to be set at
liberty. Such a writ was despatched very promptly, and the father
went with the notary through all the houses in order to place the
order in execution. That was a work that caused him great fatigue,
and produced violent contentions. For since those who had paid their
money for slaves were deprived of them, scarcely did he arrive at a
house where some insult was not heard. The expenses were increased,
but he obtained his purpose; for he secured all the slaves, and the
[Recollect] order took care of them, providing them with all the
necessities of life until they were taken to their own native places. A
religious accompanied them, as it was considered necessary to have
a person to defend them in case that any one attempted to injure them.
268. That race is not so rude that it cannot be conquered by kind
acts. Therefore, those Indians talked over among themselves what
the Recollect fathers had done for them without remembering that
the Indians had killed a religious. As they did not remain in their
villages, the notice of our method of procedure spread to the most
hidden recesses of the mountains. In the year 1650 father Fray Joseph
de la Anunciacion was elected provincial; and at the beginning of
the following year, while making his first visit to the province
of Carágha, he arrived at Butuán where he learned that the Indians
were having some trouble with the soldiers. But they were very mild
in telling them of the Recollect fathers. He became encouraged at
that, and having placed his confidence in God, directed himself
to the village of Lináo. He entered the mountains, talked with the
Indian chiefs, and exhorted them to become peaceful and return to
the vassalage of his Majesty. He obtained that in a very few days,
and left that region in the utmost peace.
269. At this point we must reflect upon what was insinuated above. I
said that the king our sovereign wrote to the father provincial of
Philipinas ordering him to see to it that his religious did not rouse
up the Indians, since they ought, on the contrary, to take part in
calming their minds. His royal letter is dated May 27, 1651, and
in regard to it I mentioned that at the same time when his Majesty
ordered it, he was obeyed in the village of Lináo, and with that
statement is already given the proof. I add to this that on the tenth
of July of the above-mentioned year, while the father provincial,
Fray Joseph de la Anunciacion, was in Manila, he wrote to our father
vicar-general informing him of the visit to Carágha. Among other
things (which do not concern the matter) he wrote the following,
which is very suitable for our purpose: "I made the first visit to
the province amid remarkable sufferings and contrary winds, and thus
spent about one year there. But I considered that labor as well spent
because of the fruit that was obtained from it; for God was pleased
by my assistance to reclaim more than six hundred tributes in Lináo,
who had revolted and were disturbed, without greater cost than one
decapitation and some punishments of little importance. All was
left as quiet as it had been before, and it has been increased by
some tributes. The only thing that especially troubled me was, that
I could leave no more than one religious in each mission, while some
missions were such that two were not sufficient. These are so separated
from one another that the distance is at least twenty leguas. That
distance must be made over troublesome seas, for the winds are not
always favorable, so that one can only occasionally favor or console
the other. It is a mercy of God that zeal for the conversion of souls
has penetrated all, so that they put away their own welfare, relief,
and consolation for those of others."
270. That section proves, first, the care of the superiors in aiding
to pacify the Indians; secondly, that, to maintain them in peace,
one cannot accomplish so much by the severity of punishment as
by the mildness and gentleness of love; thirdly, the vast amount
of hardship that those poor ministers suffer. I must only add now
that some who had but little fear of God, seeing that the Indians
in Tándag had become quiet through the efforts of father Fray Pedro
de San Joseph Roxas, ascribed the sedition of Lináo to father Fray
Agustin de Santa Maria. No investigation was made in order to give
the lie to the enormity of that falsehood, for he was purified from
that accusation by the blood from his veins, and because Heaven itself
gave some more than ordinary testimonies of his innocence. I am going
to mention them by compiling a treatise on his life.
[Section viii treats of the life of father Fray Augustin de Santa
Maria. He was born in Macan of Portuguese parents, and entered
the Recollect order. After being ordained as a priest, he was sent
to Carágha to learn the language of the natives, where he labored
diligently. Some years later he was sent to Lináo, where he was killed
by the insurgents, May 16, 1651. His body, after being treated with
indignities by the natives, was finally buried by a pious native
woman. The section and chapter close with the recitation of several
miraculous occurrences.]