14. Four leguas [thence] is the convent _The Philippine Islands, 1493-1898, Volume 35, 1640-1649 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

Camarines, with its visita called Cagsaua. It has 700 tributes, or

3,000 persons. Its church and house are of stone. It is administered

by religious who are priests, and one lay-religious who acts as a

nurse for the infirmary which is in the said convent.

15. One legua [thence] is the convent of San Gregorio of Albay,

with 300 tributes, or 1,200 persons, and the Spaniards who usually

are in the said village are also administered. It has a church and

a fortified house of stone, beside a bit of a wall and a tower for

the defense of the province--as the said village is close to the

sea, and a port for the champans of his Majesty which go to collect

the bandalas and tributes. Last year the Dutch enemy destroyed said

church and house, although two religious, having patched up a little

dwelling with bamboos, are living there.

16. Eight leguas [thence] by sea is the convent of San Juan Evangelista

of Tanaco, with 340 tributes, or 1,350 persons. It has a visita

one and one-half leguas away. The church and house are of bamboo,

as the former buildings were burned by the enemies--Dutch, Camucón,

and Mindanao. A small fort or fortified house is being built to defend

it from the said enemy. One religious lives there.

17. One legua [thence] by land is the convent of Santa Ana of Malinas,

which, with a visita, has 300 tributes, or 1,200 persons. The church

and house are of wood, and it is administered by one religious.

18. Eight leguas [thence] by sea is the convent of La Anunciación, of

Bacon, with its visita called Solsogón. It has 400 tributes, or 1,600

persons. The churches and houses of both villages are bamboo, because

they are very frequently burned by the Camucón and Mindanao enemy. One

religious lives there, and he also ministers to the Spaniards who

frequently go to the port of Solsogón in his Majesty's champans.

19. Three leguas [thence] by sea is the convent of La Visitación of

Casiguran, with one visita. It has 430 tributes, or 1,560 persons. Its

church and house are of wood, and one religious lives there.

20. Eight leguas over very rough mountains, but twelve leguas [thence]

by sea, is the convent of Bolosan, which, with three visitas, has

400 tributes, or 1,500 persons. The church and house are of bamboo,

and one religious lives there.

21. Thirty leguas [thence] by sea is the convent of Quipia, and Donsol

its visita, with 300 tributes, or 1,200 persons. The church and house

are of bamboo, and one religious lives there.

Hospitals

The province, considering the great service which is performed for our

Lord in the cure of the sick, and that its evangelical ministers ought

to attend to the spiritual necessities of all and to the corporal

needs of the poor, began to establish some hospitals in this new

[field of the] conversion, entrusting so apostolic a ministry to a

lay-brother of proved virtue called Fray Juan Clemente. That religious,

with singular charity, collected some alms among the Spaniards, and

began to treat the poor Spaniards in a wretched nipa house. Since

the order of our father St. Francis may not hold property and have

the management of money, therefore that hospital, like the others

founded by the province, was placed under the royal protection. God

took to himself a Spaniard who had one of the best cattle-ranches in

this kingdom. That Spaniard made confession and deposited his will

with father Fray Agustín de Tordesillas, one of the first founders

of this province. Father Fray Agustín counseled that Spaniard to

leave his ranch to the royal hospital of the Spaniards, since he

had no children and the hospital was so poor. The Spaniard did so,

so that the poor had thereby the milk necessary for their sicknesses,

for milk is, as a general rule, the delicacy that is prescribed to

the sick in this kingdom.

This province founded another hospital, in the port of Cavite, for

the relief and cure of the seamen in that port and of the natives who

live there. For its support and comfort they founded another ranch,

likewise of the larger cattle, the land on which that ranch was

established being given by some Spaniards and some natives, by the

advice and efforts of the religious.

The same Fray Juan Clemente founded another hospital outside the walls

of the city of Manila, which is called "the hospital of the natives;"

for there the Indian natives who go thither because they have not the

wherewithal to cure themselves are treated--and they are many. The

same religious founded another ranch for its support, commencing it

with some calves which he begged as an alms. In the same manner was

founded also the hospital of Los Baños, with two other ranches. In the

city of [Nueva] Cáçeres, the religious have founded another hospital,

with another large ranch.

Within the city of Manila, the brotherhood of the Santa Misericordia

built another hospital, where poor negro slaves are treated, through

their alms. Most of the negroes would doubtless die miserably

if the Santa Misericordia did not piously aid them in so great

need. The Misericordia entrusted their hospital to our religious,

who administered it most willingly, as it was for poor creatures so

orphaned and destitute.

Besides these hospitals, there is the infirmary at the principal

convent of Manila, and another infirmary in the village of Pila, in

the province of Laguna de Bay of Tagalos. The province of Camarines

has two more infirmaries--one in the village of Camarines, and the

other (which is the chief one) in the city of [Nueva] Cáçeres, the

capital of that province. The religious of the order are treated in

those infirmaries, as well as the religious of other orders, secular

priests, and Spaniards, and not a few natives who gather there from

various villages--the priests being admitted to the same infirmaries

of the convents, and the laymen being accommodated in the private

houses of the villages.

The service, past and present, rendered to the two Majesties and to

their poor vassals by the religious in those hospitals and infirmaries

is of no little importance. But since the infernal enemy of the poor

does not sleep, he also found a plan to sow his seeds of discord and

to entangle everything, as is his wont. When Don Sebastian governed

this kingdom, he took the royal hospital away from the order, and

commanded it to be administered by layman and by a secular priest. He

also took away the hospital of Cavite, and gave it to the religious

of San Juan Bautista, [73] whom he brought from México for that

purpose. His Majesty (may God preserve him), having been [correctly]

informed, has ordered by his royal decree that the royal hospital of

Manila be returned to the order. In regard to the hospital of Cavite,

the order has not informed his Majesty of anything. Without doubt

the loss of the royal hospital of Manila is felt by the order, for it

contained as superior and minister one of the father definitors, with

another priest as associate (one of those who gave most satisfaction),

and the father vicar of the nuns, with an associate. Besides these,

there were four priests who were always chosen from among the best

of the province. It was necessary that they be of the best, as they

were in the sight of all the community. There were also four or six

lay religious, chosen for the same reasons from the very best. The

head-nurse was there and was chosen by the governor. The steward,

then as now, gave the religious what was needful for the cure and

comfort of the sick; and the religious gave out what was delivered to

them by the stewards, without having the management of any property

or money. And as that hospital always had a surgeon and an apothecary

(both Spaniards), the religious who served and ministered to them

learned medicine by experience, and by means of the books which they

read in the Romance [i.e., Castilian] tongue. By that means the other

hospitals and infirmaries were furnished with nurses and physicians

so competent that the best people of Manila preferred to be treated

by them rather than by the Spanish physician. Since the province

has lost that hospital, the seminary of its nurses is also lacking;

and consequently only three or four of the old nurses have remained,

who now take care of the other hospitals. But when they die, the

province will sustain the hospitals with difficulty for lack of nurse

and school where they can be trained.

[Section iii treats of the conversion of China, and section iv of the

empire of Japan. Both have been treated sufficiently in preceding

volumes. The former mentions the disputes of the Franciscans and

Dominicans with the Jesuits over the Chinese rites. The latter

narrates the early beginnings of the Franciscans' missions in Japan

(where they had ten convents and seven hospitals), their successes,

and subsequent persecutions.]

Martyred in various kingdoms

In Tagolanda on the island of Maluco, the Moros of the island,

after killing father Fray Sebastián de San Joseph [74] with arrows

for the preaching of the faith, beheaded him. His associate Fray

Antonio de Santa Ana, [75] a lay-brother, was given to the women of

the island because he refused to marry one of the chief Moro women,

the daughter of the king of that island. They, dancing to the sound

of a tambourine, began to stick sharp knives into all parts of his

body; and then they beheaded him, and nailed his head to a pole. It

is said that he preached our holy faith to those faithless Moros

for many days after his death. Juridical reports of the martyrdom of

those two religious were made in Manila, in Therrenate, and Macau,

by order of his Holiness.

Father Fray Juan de Plasençia [76] died in Burney, an island of the

Mahometans, when on his way to España he stopped at that island. Father

Fray Francisco de Santa Maria [77] also died a martyr in the same

kingdom, because he had preached to the king in public three or

four times and chided him for his false worship of Mahomet. While he

was finishing mass in the house assigned to him by the king for his

lodging, and giving thanks, a troop of men attacked him and cleft

his head in twain; and when he was dead they dragged him along by

his girdle, and threw him into the river. He died in the year 1583.

The holy father, Fray Blas de Palomino, [78] a priest, was going

to Therrenate in a Portuguese ship. On arriving at the island of

Tagalonda, he asked the captain of the ship to put him ashore, and

the latter did so. On reaching shore he began to preach to those

islanders, but they speared him in sight of the ship. The father

vicar of Therrenate got a report of that murder and martrydom from

the Portuguese aboard that ship. In their report they said that father

Fray Blas de Palomino wore only a habit, and under that a hair-cloth

shirt which he wore quite commonly.

Brother Fray Juan de Palma, [79] a lay-brother, was going to España

by way of India. The Dutch captured the ship in which that religious

was sailing. They shot him with their arquebuses, although they did no

harm to any of his companions. It is said that they shot him because

he preached to the Dutch heretics; and it is a fact that the Dutch

never treat a religious badly unless he begins to preach to them.

Father Fray Gerónimo de San Joseph, [80] priest, embarked in the island

Hermosa in a Chinese ship, with another religious, Fray Jacinto, of

[the order] of our father, St. Dominic. Those religious intended to

go to Japón, but the Chinese who were taking them killed them, and

cut off their noses, which they salted. Thus did they carry these

to Japón and presented them to the emperor, who ordered them to be

given the reward that had been assigned to those who surrender and

denounce evangelical ministers.

Foundation of the convent of our mother Santa Clara, of this city

of Manila

This city of Manila has a cathedral, and five convents of

religious. Notwithstanding that, it was alone and as if an orphan,

for it had no convent of religious women. Especially did it sigh for a

convent of discalced nuns of our mother St. Clare. All entreated and

desired it, but no one had the wherewithal to found it. God inspired

the master-of-camp, Pedro de Chaves and his wife, Doña Ana de Vera

(who had no children or obligations), to spend their possessions

in the founding of that convent. They petitioned his Majesty, who

since he was so good a Catholic, immediately conceded it, and sent the

religious women, who came at the expense of his royal treasury. Father

Fray Joseph de Santa Maria, a venerable and perfectly satisfactory

religious, was then in España, having returned to that country from

this kingdom. The royal Council summoned him from his convent, where

he was quietly remaining and resting after his long and troublesome

journey. His Majesty ordered him to conduct these religious, and

he received the commission very willingly, in consideration of the

great service that he was doing to both Majesties, to this kingdom,

and to the order. The said father Fray Joseph de Santa María left

España with the following religious: Mother Gerónima de la Asunción,

abbess, and as her associates Mother Leonor de San Francisco, Mother

Ana de Cristo, Mother María Magdalena de la Cruz, Mother Magdalena

de Cristo, Mother María de la Trinidad. On departing they gave the

habit to Mother Juana de San Antonio and to Mother Luisa de Jesús who

performed their novitiate during the voyage. The above religious were

joined in México by Mother Leonor de San Buenaventura and Mother María

de los Ángeles. During the second voyage [i.e., from Mexico to Manila]

Mother María de la Trinidad died, and thus the other nine religious

arrived at Manila. On arriving they were lodged in the convent of San

Páloc, owned by this province outside the walls of Manila, of which

the patrons are the same master-of-camp, Pedro de Chaves, and his

wife, Doña Ana de Vera, as they were its founders. While the women

religious were in that convent, the two novices, Juana de San Antonio

and Luisa de Jesús, professed. The two patrons, husband and wife,

immediately prepared their houses, which were near the palace, and

arranged them in the manner of a convent, whither the religious betook

themselves. A few days after their arrival, the said master-of-camp,

Pedro de Chaves, died, and Doña Ana his wife being widowed, her nephew

Don Antonio de Vera, who married Doña Magdalena de Aybar, came from

España. Doña Ana favored that gentleman as much as possible, since he

was her nephew; she brought about his marriage, and made him a gift

of all her property. Doña Ana de Vera died, and, the convent of Santa

Clara brought a suit, because of her foundation, against the aforesaid

nephew and niece, who remained as its patrons, and their heirs. The

suit was concluded, and the nuns were left in possession of the houses

of their founders, which had already been made into a convent, for

which they were not compelled to pay anything. The said Don Antonio de

Vera and his heirs were left in possession of a good ranch which the

first founders and patrons had given to the convent for its support,

provided that they abandoned and renounced all their right of patronage

over the said convent. Therefore the convent was left to the mercy

of God, without patron or property. In this way there came an end to

the mountains of gold that its first patrons promised to his Majesty

for its foundation. The nuns began immediately to receive crowds of

girls, so that the dove-cot was filled in a short time; and there are

now fifty-six nuns. They do not receive fixed dowries. The convent

contains the daughters of the noblest and richest men of Manila; but

there are so many of them that the majority, although noble, entered

poor. From the money inherited by the convent from some religious

women whose fathers had property a church has been built and part of

the convent--which is a tolerably good building. But it was so badly

damaged by the late earthquake that it threatened to fall, so that

the nuns fear, and so do we all, especially the province which has it

in charge; but we cannot help it. Thus the convent now has fifty-six

nuns to support--without property, without walls, and without patrons;

nor do they know where they will get them, and consequently they

suffer what God knows. At first they got along very well, for their

parents and relatives were alive, and the inhabitants of Manila, as

they had property, aided with their alms. But all that has ceased,

and all Manila sees and bewails it. The superiors who governed this

[Franciscan] province in the past well foresaw these times, and they

accordingly ordered that the convent should have some property; and

they had some, and very good it was. But the mother abbess, Gerónima

de la Asunción, and other mothers who were among its founders, with

the noble spirit that they brought, and as alms did not fail them

then, determined to profess the first rule of our mother St. Clare,

which does not allow temporal possessions or property. They wrote

about that to España, and thus the convent was built for them with

the property that they possessed. Without doubt it suffers pressing

necessities, but the mothers live consoled, for the poor gospeller

is most consoled when he has least; and God, who sustains the birds,

sustains and will sustain this convent if it maintains the rigor,

poverty, and devotion that it professes.

News of the exceeding poverty and the religious life of this our

convent of Santa Clara of Manila reached Macau. That community

instantly petitioned for some religious women to found another convent

there. It was conceded, and the following religious, having received

their letters-patent and outfits, set sail for Macau: as abbess,

Mother Leonor de San Francisco, and as her associates, Mother María

Magdalena (these two being among those who came from Castilla la

Vieja); and of those who had received the habit in this convent of

Santa Clara of Manila, Mother Melchora de la Trinidad, Mother Clara

de San Francisco, Mother Margarita de la Concepción, Mother Juana de

la Concepción--six in all. The novitiate habit was given on the ship

to Marta de San Bernardo, a Pampango Indian woman, whom the father

provincial refused to allow to receive the habit in the convent of

Manila, because of that fact. But he gave her permission to receive

it on the sea, as she was so influential a woman and so moral and

virtuous; and on that account all the convent had urgently requested

it. Father Fray Gerónimo del Espiritu Santo, a religious who was

thoroughly satisfactory to the province, accompanied those religious

women to Macau; and, after they had founded the convent of Macau,

Mother María Magdalena, Mother Margarita, and Mother Clara returned to

Manila by license of the superiors. They brought a novice with them,

namely, a daughter of Captain Diego Enriquez de Losada, who came

with them from Macau. The father reader, Fray Antonio de Santa María,

also returned with them to this province; he had remained in Macau,

because he had lost his passage to Roma with the loss of Malaca.

VII

Some matters of special interest

There are various animals in this kingdom, as for instance, carabaos

or buffaloes, dogs, domestic and wild swine, monkeys, and goats, and

many deer in the mountains. The Spaniards have brought here cows and

horses. The cows have multiplied remarkably. The horses are numerous,

and are small. It is a land of many reptiles and serpents; for it is

damp and hot. In especial is there one species known as olopong. [81]

There is no preservative or antidotal herb against its bite. Others

[i.e., pythons] are called sauas, which are very large. One of these

will hang from a tree, catch whatever living thing passes below--such

as deer, man, or swine--and swallow it whole. It has a very large

and excellent gall, which is a proved antidote for or preventive

of [poison]. The mountain Indians eat that snake. It breeds in the

mountains on the opposite coast of Valer and Palinan. The other animals

above mentioned are numerous throughout the kingdom. In the same manner

these islands abound in large and small fish. Tunnies are caught on

the opposite coast of Casiguran and in the lake of Bong-bong--although

as the country is so hot, few of them are in good condition when

they reach Manila. The most remarkable fish is the crocodile, which

here is called buhaya. It is a fierce animal, [living in both]

land and water, and thus sustains itself by hunting and fishing,

although it does not go far inland. The rivers and lakes are full of

those animals. In the province of Camarines there is a lake of fresh

water where there are so many crocodiles that the surrounding villages

collect to kill them; and they are accustomed to kill fifty, sixty, or

a hundred of the creatures. Their flesh is not eaten, and hence they

are good for nothing. There are also various species of birds. They

multiply but little, for the serpents eat them. The principal birds

are fowls like those of España; other fowls, smaller like partridges,

which breed in the mountains; many turtle-doves and pigeons, and

anades [82] and ducks. There are but few metals. The Indians get

gold from their mines. Our missions contain the mines of Paracali,

and that village is supported by the gold that is obtained there,

for it has no other resources. Those mines fill up immediately with

water; and hence they are of no importance to the Spaniards. But the

Indians who are plodding, and work little by little, get a sufficient

quantity of it. A mine was discovered in that village some years ago,

from which considerable gold was extracted. It filled with water and

now a wonderful vein is seen there. Some Spaniards have attempted

to draw off the water, because of the great wealth that it shows,

but they have not succeeded. Another mine, of copper, was discovered

in that same village of Paracale. [83] Some copper, though little,

was obtained from it, and then it was abandoned because the cost was

more than the profit. There is a prolific mine of rock sulphur in

the province of Camarines. That province also has a very lofty and

steep volcano which is constantly throwing out streams of fire. Some

years ago, an eruption from it wrought damage to the neighboring

villages. During these last years, the noise and din that has been

heard in the interior [of that volcano] has been remarkable, and on

that account the neighboring villages are full of fear. [84] These

islands also contain many civet cats, which breed in the mountains;

and many swarms of bees, from which the Indians get a quantity of

wax. There are forest trees for buildings and ships. There are many

excellent fruit trees. There are many kinds of bananas and oranges,

most of which have been brought by the Spaniards from China. The

oranges that the Indians had in their pagan state are very large, of

the size of a Spanish gourd; and the taste is pleasant and resembles

that of a grape. The Spaniards have also brought melons from España,

China, and Japón; as well as radishes, cabbages, lettuce, onions,

and garlic; also camotes or potatoes, which have resulted very well,

and are a source of great support for this kingdom. The Indians also

formerly had other very good and useful roots, and various kinds

of kidney beans. The sugar-cane also is produced throughout this

kingdom, and a quantity of sugar is manufactured from it, although,

it is not so sweet as that of España. Rice is the principal product

of this kingdom. It is abundant, and there are various species of

it; and it is harvested and sown throughout the year. Wheat comes

from China, and a quantity formerly came from Japón. A quantity

is also grown in this kingdom, although it is degenerating yearly,

and accordingly it is necessary to bring new seed from Therrenate

every fourth year. Our friars brought some shoots of the clove in a

pot for transplanting. They were transplanted in various climates,

and in different villages. Two shoots took root in the village of

Mahayhay and produced fruit, and the cloves were as good as those of

Therrenate. The first fruit that was gathered was sent to the governor

of these islands, Don Juan Zereço. Those two trees were lost afterward,

and consequently none have been left in the kingdom. Some grapevine

shoots have been brought from China, which after being transplanted

in these islands have become good vines. The arms which have been and

are commonly used by the natives of the kingdom are bows and arrows,

a small lance and a shield of elongated round shape, like a pavés. [85]

The Indians who live far from Manila are doubtless skilful in the use

of the bow and arrow. The Negrillos who wander through the mountains,

and support themselves by hunting, are very skilful. The latter people

have no government or settlements, and consequently they are not

conquered. Considerable cotton is gathered throughout the kingdom,

from which the Indians weave various kinds of cloth and textiles,

of which they manufactured their clothes and vestments when they

were pagans. Now they generally make them of mantas and pieces

brought from China; and thus they are clad very well, tastefully,

and in clean garments. In the province of Camarines, near the village

of Malinas, there is also a hot-water spring, which issues from the

ground boiling. Consequently, it destroys every living thing that falls

into it; and, if wood or bone falls into it, converts them into stone.

The tributes and the persons who confess, who were above enumerated

in each mission and ministry, were drawn from the lists which we have

in the government [offices]. Without doubt those of our missions are a

few more or less; for the exact number at present cannot be estimated

except by consulting the lists which are made for confession every

Lent. There are nearly seventy-six thousand among all the persons

who are ministered to in our missions.

VIII

Foundation of this province of San Gregorio, and other special events

concerning it

The first founders of this province were discalced religious, sons

of the province of San Joseph, whose principal convent is San Gil

at Madrid; and accordingly this province was governed for some years

as a custodia of the said province of San Joseph, its founder. And,

since this was its custodia, the province of San Joseph sent to it the

orders for its government. The other discalced provinces of España also

sent their religious, in order to have a share in the abundant fruits

of the conversion that have always been enjoyed in this province. The

province of San Joseph, considering, then, that it was now time that

this province--at that time its custodia--should govern itself and

have its own government, petitioned his Holiness, Gregory Thirteenth,

to erect it into a province. His Holiness did so by his special bull,

by which he makes it a participant in all the apostolic briefs that

have been or may be hereafter conceded by the apostolic see to the

said province of San Joseph. In words truly weighty, and worthy of

so great a pontiff, he charged this province and its superiors with

the zeal that they ought to have in attending to the conversions

in their care. His Holiness especially charged the conversion of

the great empire of China upon them. In accordance with that action,

father Fray Pablo de Jesus was elected as the first provincial of this

province in the year 1590. From that time until our days it has been

preserved as a province, and it has been supplied with Observantine

religious. The latter in order to aid their brothers have offered,

with especial spirit, their health and lives to the Lord, and have

busied themselves in preaching His gospel; so that almost all the

provinces of España, both of the Discalced and of the Observantine,

have religious sons who have been martyrs in this province.

This province was founded in the rigor and poverty which the Discalced

of España profess. In order to better preserve themselves so, they

petitioned his Majesty (may God preserve him) to be pleased to aid them

with his paternal alms, in order that they might avoid in that way,

as much as possible, the handling of money, which is so contrary to the

purity of our holy rule. His Majesty did that with so holy and paternal

a zeal that he ordered his governors and viceroys by his royal decree

to aid this province with what was needful to clothe and cure the

sick. This has been done and is being done, so that his Majesty spends

annually more than two thousand five hundred pesos from his royal

treasuries in sackcloth for habits, and in medicines, for the sick in

México and Manila. This province, recognizing so extraordinary an alms,

and the other favors that his Majesty is doing for it, considers his

Majesty as its special patron; and refused the patronage that the

dukes of Medina Sidonia and Escalona asked for--who offered their

alms, favor, and protection. This province sought excuse from their

Excellencies by saying that they could not make any innovation about

that matter without an order from his Majesty, for the said reasons.

While Don Pedro de Acuña was governing these islands by the

force of his valor and arms, he placed a garrison in the forts of

Therrenate. The soldiers being disconsolate without a convent of

our father St. Francis, the governors accordingly founded in those

forts the convent of San Antonio outside the walls of the city. Its

first beginning was poor and slight. Afterward, when Master-of-camp

Cristoval de Ascueta was governing the forts, he bought at his

own cost some good plank houses, in that same locality, which were

owned by a Spaniard. Therein, at his own cost and by his energy,

he founded a church and convent of planks, which had a spacious

garden. That convent was burned, as well as a hospital which the

religious had built near it. The religious, seeing themselves thus

destitute, tried to come to Manila, but Don Juan Niño de Tavora,

who was governing this kingdom at that time, would not allow them to

come. Accordingly, he sent an urgent order to Admiral Don Pedro de

Heredia to rebuild their house with especial care. The said admiral

did so, with so singular devotion that he rebuilt it in a short time,

all of stone. Thus the convent was founded and the religious sustained

at the expense of his Majesty (may God preserve him).

The religious of this convent have not been content with attending to

the consolation of the soldiers of those fortresses, and administration

of the sacraments to them, as the chaplains of his Majesty, but they

have always endeavored to plant the holy gospel in the surrounding

kingdoms. Fathers Fray Cristoval del Castillo, Fray Martín de San

Juan, Fray Gregorio de San Esteban, [86] Fray Pedro de la Concepción,

and a lay-brother, Fray Benito Díaz, entered the kingdom of Manados,

where at various times they tried to convert that kingdom to the holy

gospel. Father Fray Diego de Roxas died there, occupied in the same

preaching of the holy gospel, with so much approbation of life that

the natives of the kingdom buried his body in a new sepulcher, which

they inclosed and preserved with so great veneration and respect that,

although our religious of Therrenate have gone there for his bones,

the natives have always refused to give them up. Father Fray Bias

de Palomino (of whom we made mention above) also returned from this

kingdom, to Therrenate, and, since he had already learned the languages

of those kingdoms, wished to preach in the kingdom of Tagalanda. He

disembarked for that purpose, trusting to those islanders, who, being

barbarians, killed him as above stated. Some of our religious of

Therrenate have entered the kingdom of Macasar for the same purpose

of preaching the gospel, and of offering the word of God on various

occasions to the kings of that kingdom. Although the latter did

not receive the word, they did not maltreat the religious. On the

contrary, some villages, called Meados, which have preserved peace

with our Spaniards of Therrenate in the said kingdom of Manados, have

been very favorable to our religious. They have aided the forts with

what provisions they had there. In the years of the Lord, forty-three

and forty-four, some Spaniards who had gone to get provisions were in

those villages. The Indians rose up against them. Two religious were

also in the said villages, namely, father Fray Juan Yranzo and Fray

Lorenzo Garalda, [87] who had gone thither to convert the people. The

Indians killed some of the Spaniards. Father Juan Yranzo escaped with

some Spaniards, but father Fray Lorenço was killed at that time. When

father Fray Vicente Argente, [88] then the provincial minister of

that province, investigated the matter and how it had happened,

the witnesses declared that the Indians had refused to kill father

Fray Lorenço, but that the priests of their idols insisted upon it, by

saying that they were very angry because priests had been admitted into

their kingdom who prevented their idolatry. That was the reason why

he suffered so many hardships. He died seven days after. His body was

found upon its knees, and the Indians hid and kept it refusing to give

it up. That religious was always considered a man of excellent spirit

and zeal. Father Fray Bartolomé de San Diego [89] and brother Fray

Miguel de San Buenaventura have been preaching to those islanders in

the islands of Calonga. Our religious have been in those kingdoms and

in others near Therrenate, on various occasions and at various times,

ever trying to reduce people so barbarous to the knowledge of our true

God, although always with but little fruit. May the will of God be done

in all things! The father reader Fray Ginés de Quesada [90] and father

Fray Juan Yorillas, [91] emulating the holy zeal of so many martyrs as

Japón has had, entered that country with remarkable courage, and died

there in the year 1633. Although we know that their death is certain,

we do not know how it happened. There are many reports, but they are

alike only in saying that those fathers were killed by torture.

When Don Juan Niño de Tavora was governing these islands, the emperor

of Japon sent hither as many as one hundred and fifty exiled Christian

lepers. It is said that his intent was to spread that leprosy among

the natives of these islands, for it is a very common disease in

Japón. But whether that was the intent or no, it is a fact that they

were exiled because they were Christians; and as good Christians they

preferred to leave their country and their relatives rather than their

Christian worship and religion. All the city of Manila was greatly

edified at sight of them. But at length those who received them into

their charge were our holy order, who took them to the garden or site

of the hospital for the natives, built by the religious. They are and

have always been in that hospital, and the religious have sought alms

with which to sustain them, for they have cost no little care, and

do still. The governor assigned them alms from the royal treasury in

the name of his Majesty; and his Majesty, upon learning it, ordered,

since he is so good a Catholic, that two hundred ducados be given

them annually from his royal treasury.

Nothing can be done in the missions if the religious do not learn the

language of the natives. The religious of this province have always

occupied themselves in this with great assiduity, as they are so

free from property and business. The first missionaries left many

writings in the Tagálog and Bícol languages, the best of which are

those left by fathers Fray Juan de Oliver, Fray Juan de Plasençia,

Fray Miguel de Talavera, [92] Fray Diego de la Asunción, [93] and Fray

Gerónimo Monte. [94] Mention is here made of the above fathers because

they were the first masters of the Tagálog language, and since their

writings are so common and so well received by all the orders. They

have not been printed, because they are voluminous, and there are no

arrangements in this kingdom for printing so much. Those things that

have been printed, as being urgently needed for the instruction of

the natives, are the following. In the year 1613, father Fray Pedro de

San Buenaventura [95] printed a Tagálog vocabulary. In the year 1610,

father Fray Gerónimo Monte printed in the Tagálog tongue Oraciones

devotas para Comulgar y Confesar [i.e., "Devout prayers for Communion

and Confession"]. Father Fray Alonso de Santa Ana [96] explained and

printed the Misterios de nuestra Santa fe [i.e., "Mysteries of our

Holy faith"] in the same Tagálog language in the year 1628. In the

year 1637, father Fray Joseph de Santa Maria translated into the same

language the Doctrina of Cardinal Bellarmino. In a different style

father Fray Antonio de San Gregorio tried to explain the principal

mysteries of our holy faith, in the year 1648. Father Fray Andrés

de San Agustín [97] printed a grammar of the Bícol language in the

province of Camarines in the Bícol language (which is the commonest and

most universal of that province), in the year 1647; and the translation

that he made into that language of the Doctrina of the same Cardinal

Bellarmino, [98] in the same language and in the same year. Father

Fray Juan del Spiritu Santo printed another Tratado de Comunión y de

Confesión [i.e., "Treatise on Communion and Confession"] with which

the father ministers and these natives have sufficient for study--the

first, the so important barbaric languages of these kingdoms; and the

second, the so necessary mysteries of our holy faith. The above is

what has been printed in the Bícol language; and since the writings

left by fathers Fray Marcos de Lisboa [99] and Fray Diego Bermeo,

[100] the first ministers of that province and the first masters of

that language, have not been printed, we shall make no mention of them.

In the year nineteen or twenty his Majesty sent a goodly reënforcement

of men and money to this kingdom by his general Don [blank space in

MS.] de Huesola. That aid was lost on leaving Cádiz. [101] In all

of the galleons were sailing our religious, who had been assigned

as chaplains. Father Fray Juan de Noves, with another priest, and a

lay-brother, Fray Joseph de los Santos, took passage in the galleon San

Joseph. That galleon was wrecked on the coast, as were the others. Its

captain and pilot retired to the stern, which is the highest part

of the vessel. They had the religious summoned who were down below,

hearing confessions on the quarterdeck. Father Fray Juan de Noves

answered that he could not go, for they were confessing the people,

and that they could not leave all those men without consolation. The

lay-brother went, since he was not a confessor, and was saved, with

those who were at the stern. The two religious who were confessors

were lost, on account of hearing confessions, with the others who

were below decks. Most extraordinary was the zeal displayed in this

by father Fray Andrés de Puertollano. [102] Returning to España as

custodian of this province, he embarked at Vera Cruz in the almiranta

of the fleet. That vessel was lost in a storm on some hidden rocks,

and was beached. The admiral went in his falúa with what Spaniards

he could take, and father Fray Andrés embarked with him. When the

poor wretches who were left behind in the wrecked galleon saw father

Fray Andrés in the falúa, they commenced to cry out, saying: "Father

Fray Andrés, why do you leave us in these troubles?" The religious,

overmastered by impulse, sprang into the water without saying

anything; and went to the galleon to confess those poor wretches,

where he perished with the others. Reverend Father Fray Juan de Prado,

then commissary-general of the order in México, advised this province

of that event. His most reverent Paternity adds in his letter that

he also had been advised, in the report made to him of the matter,

that the men aboard of the falúa saw father Fray Andrés walk upon

the water when returning to the ship, just as if he were upon the

land. The truth is, as we all know, that father Fray Andrés could

not swim; and even had he known how, he would have swum but ill, clad

in a habit of sackcloth so voluminous as that worn by the discalced

religious. May His Divine Majesty be pleased by it all, and may He

give us His holy Spirit so that we may all serve and praise Him!

O divine Providence! O eternal Predestination! we men work as men;

but Thou, O Lord, ordainest our works to incomprehensible ends, as an

omnipotent God! In the shipyard of Bagatas, which was established in

the province of Camarines, the Mindanao enemy (whose worship is the

law of Mahomet) made a sudden attack. The galleon which was being

built was burned; and among other persons captured was father Fray

Domingo de los Mártires, who was the confessor of the shipyard, and

a lay-brother, his associate and the nurse of the same shipyard. They

offered and sacrificed the lay-brother to their god or idol, in a storm

that burst upon them. They took the priest with them, he preaching

to them all the time and teaching them our evangelical law whenever

he saw a convenient opportunity for so doing. It happened that a

woman near his apartment who was pregnant came to her time; she had

a very painful labor, and bore an infant, still alive but breathing

its last. The religious begged leave of the mother to baptize it. He

was granted permission and baptized it, and shortly afterward it died

and went to heaven. Many blows and knocks did it cost the religious to

baptize it; but he afterward returned to this province where he died,

and where he recounted the above. Thus did the Mindanao enemy go to

Bagatas, burned the shipyard, captured two religious, sacrificed the

lay-brother to their idols, and preserved the life of the priest;

and for what end? Why did they not sacrifice them both? Because God

had predestined that infant for His glory, and likewise that the

[Moro] king should go to Bagatas, and attain his design, namely, the

burning of the shipyard; and that God should also attain His, namely,

to take that infant to His glory. Inasmuch as that had to be by the

medium of baptism, [He ordained] that the king should take a priest

from Bagatas, preserve his life, give him lodging near the pregnant

mother, and that the mother should have a painful birth; that the

religious should learn of it, and with the mother's permission baptize

the infant; and that it should die at that instant, so that it should

instantly be translated from its Mahometan kingdom to that of Glory,

for so has divine Providence disposed and ordained.

Not less important was that which happened in the province of

Tuy. That province has some valleys enclosed by rough mountains,

which are bounded on the north by the province of Cagayán, and on the

east by the village of Casiguran, (he last of our missions. Father

Blas de la Madre de Dios, [103] during his provincialate, heard of

these people while in the province of Tagalos, and in order to reduce

them to civilization and to obedience to our God and our king, sent

fathers Fray Pedro de la Concepción and Fray Joseph Fonte to them,

as well as the brothers Fray Pedro de Sacedón and Fray Baltasar

de N. to act as nurses. Those religious lived in that province for

two years, and the Indians furnished them with what was necessary,

with all respect and kindness. A man already aged fell sick, and,

being harassed by his illness, begged to be taken to the religious,

who were in another village. On arriving he begged for holy baptism,

with tears in his eyes, and scarcely had he received it when he

died and went to heaven. This is the fruit that was drawn from that

journey, besides some small children who were baptized when in danger

of death, for whose predestination divine Providence seems to have

thus arranged. The same father provincial, Fray Blas de la Madre de

Dios, went with other religious to visit that province. Considering

how poor were the facilities for that conversion--for the people were

scattered in groups of huts, and had no villages or government--and

that between the said village of Casiguran and the said valleys of

Tuy intervene thickets and mountains inhabited by savage Cimarrones;

and that those mountains in themselves are very rough, so that no

one could go to and return from Tuy without undergoing the worst

kind of trouble and danger: therefore the father provincial returned

to his mission at Casiguran with all the religious. The fathers of

St. Dominic also went to those people by way of Cagayán, and also

abandoned them for the same reasons as we. From the above examples

many others can be inferred in each conversion, which are without

doubt special and remarkable. In them and in all things may our God

and Lord be blessed and praised; and may His Divine Majesty give us

His holy grace so that we may praise and serve Him in this and in

the eternal life as His children! Amen.

I look at the conversion of this kingdom of Philipinas in this way:

The happy day arrived on which God had determined to reduce all

América to the bosom of His holy Church. The kings of Francia and

Inglaterra disregard its conquest; the Catholic sovereign, although

in those times poorer and less powerful, receives it. América having

been conquered, reports are sent from Asia to Madrid testifying of the

islands of Salomón and their wealth of gold and pearls. The fleets of

España go to discover them, and although they discover other kingdoms

and islands of infidels, they do not halt therein. The islands of Luzón

having been discovered, they are conquered; and, having been conquered,

are preserved. "Then, Sire, if the islands of Luçon do not contain

the gold and pearls that one imagined, why are they preserved?" "That

makes no difference," replies his Catholic Majesty, "for I am working

as an instrument of divine Providence. The gold and pearls are a very

accidental object. The chief end is the conversion of the kingdom of

Luçón, which God has specially predestined; and He has chosen me,

His king, as the instrument. And since the principal end for the

greater service of my God has been attained with so great glory to

myself and to my crown, the islands of Luçón will be preserved,

although my treasures are exhausted in their preservation." O,

great God! how incomprehensible by the usual means are Thy hidden

purposes!--or, Altitudo divitiarum sapientiae et scientiae, Deo quam

incomprehensibilia sunt indicia cuis et investigabilis vid [sc.,

vis?] eius! [104]

[To this account may be added the following information regarding

the Franciscan order in the Philippines, previous to 1640, from La

Concepción's Hist. de Philipinas, v, pp. 199-201:]

6. On the occasion of the conquest of the island Hermosa, and the

establishments therein, the province of San Gregorio resolved to

found their own convent there, in order that it might serve them as a

way-station to Japon and China. For that purpose their provincial sent

father Fray Gaspar de Alenda, and as his associate the lay brother

Fray Juan de San Marcos. Furnished with the necessary licenses and

despatches, they established in accordance with these a church and

convent, which they dedicated to their glorious father St. Francis;

and they maintained themselves there until the Dutch drove them thence,

with the death of their founder, father Fray Gaspar. Those fathers

had their troubles in Philipinas in their chief administration of

Camarines. By the death of Don Fray [Pedro] Mathias, the one chosen

to succeed him was the most illustrious Don Fray Pedro Godines, a

Franciscan, who did not come over to that church. The most illustrious

and reverend Don Fray Diego de Guevara, an Augustinian, who had been

prior of their convent of Manila, the first vicar-general of Japon,

was appointed. That prelate governed that church justly for three

years, when he suddenly departed this life. He was succeeded by the

most illustrious Don Fray Luis de Cañizares, a Minim, by virtue of a

royal decree of appointment and presentation; but in Mexico another

decree reached him, making him bishop of Honduras. As incumbent of the

vacant see in Camarines was substituted the most illustrious and most

reverend Don Fray Francisco de Zamudio, an Augustinian by profession,

from the province of Mechoacan. He began to govern in the year one

thousand six hundred and thirty-three and continued in his office until

that of thirty-nine, when he died suddenly. During his government he

tried to despoil the discalced Franciscans of various missions in the

province of Camarines and that of Ibalon or Albay. The Franciscans

defended themselves against that spoliation, and opposed the decisions

of the provisors of Manila and of Zebù in degree of appeal, which

were favorable to the bishop. They proceeded afterward with their

suit before the archbishop, Don Fernando Guerrero, and he annulled

those sentences, notwithstanding that favor [by the provisors],

in order to obviate quarrels and scandals, which were inevitable in

[attempting to] rectify affairs after such spoliation. As the firm

nature of the most illustrious Zamudio would not permit him to comply

with the archbishop's decree, the Franciscans yielded, voluntarily

and humbly, their rights declared and confirmed by sentence of that

court. The bishop also claimed [the right] to subject them to the

[diocesan] visitation and examination, in his execution of briefs and

decrees. That knotty question was discussed in the Audiencia. The

most illustrious Don Fray Diego Aduarte, bishop of Nueva Segovia,

having been summoned, responded to that tribunal, renouncing his

favorable right--which, although it was in favor of the miter, was

greatly injurious to the Indians. In order to avoid greater injuries

he renounced inferior rights, setting aside all these for the good

administration of his subjects. [105] That response was sufficient

to cause all former prejudicial litigations to cease.

BIBLIOGRAPHICAL DATA

The following documents are obtained from MSS. in the Academia Real

de la Historia, Madrid, in the collection "Papeles de los Jesuitas:"

1. News from Filipinas, 1640-42.--In "Tomo 101, no. 50." The short

letter at the end is an extract from a pamphlet (see note 30, ante,

p. 124) in the Museo-Biblioteca de Ultramar, Madrid; it is one of

several bound together, with pressmark, "359, 20-4a."

2. Events in the Philippines, 1643-44.--In "Tomo 120, no. 106."

3. Affairs in Filipinas, 1644-47.--In "Tomo 71, no. 32."

The following documents are obtained from the Archivo general de

Indias, Sevilla:

4. Document regarding Indians.--"Audiencia de Filipinas; registros

de oficios y partes; reales ordenes dirigidas á los autoridades y

particulares del distrito de la Audiencia; años 1605 á 1645; est. 105,

caj. 2, leg. 12."

5. Concessions to Jesuits.--"Simancas--Eclesiastico; Audiencia de

Filipinas; cartas y expedientes de personas eclesiasticas de Filipinas;

años 1609 á 1644; est. 68, caj. 1, leg. 43."

6. Decree regarding missionaries.--"Simancas--Eclesiastico; Audiencia

de Filipinas; expedientes sobre la visita de los religiosos por los

ordinarios; años 1607 á 1620; est. 69, caj. 1, leg. 30."

The following documents are obtained from the Ventura del Arco

MSS. (Ayer library), which is largely compiled from the above-named

"Papeles de los Jesuitas:"

7. Formosa lost to Spain.--From vol. ii, pp. 251-288.

8. Decree ordering reënforcements.--From vol. ii, pp. 353-355.

The following document is obtained from the "Cedulario Indico,"

in the Archivo Historico Nacional, Madrid:

9. Letter to Corcuera.--In "Tomo 39, fol. 302, no. 303."

The following document is taken from the Archivo general at Simancas:

10. Trade with English.--"2523--Estado Inglaterra."

The following documents are taken from printed works:

11. Dominican missions.--From Baltasar de Santa Cruz's Historia de

la provincia del Santo Rosario (Zaragoça, 1693), pp. 1-23.

12. Recollect missions.--From Luis de Jesús's Historia de los

religiosos descalzos de San Augustin (Madrid, 1681), pp. 69-71,

163-173, 184, 282-287, 294-298; and Juan de la Concepción's Historia

de Philipinas, v, pp. 163-179, 360-391.

13. Report on Sangley licenses.--From a rare and perhaps unique

pamphlet (Manila, 1644), in possession of Edward E. Ayer.

14. Erection of Santo Tomás into university.--From Documentos relativos

á la Universidad de Manila (Madrid, 1892), pp. 23-30. The letter to

Siruela is obtained from a MS. in the Museo-Biblioteca de Ultramar,

with pressmark, "2780, 24--4a, caja no. 7."

15. Franciscan missions.--From Retana's Archivo del bibliófilo

filipino, i, pp. [15-71].

NOTES

[1] The title-page of Baltasar de Santa Cruz's history reads as

follows:

"Volume second of the History of the province of Santo Rosario of

Filipinas, Japon, and China, of the holy Order of Preachers. Written

by the very reverend father, Fray Baltasar de Santa Cruz, professor

of morning studies in the university and college of Santo Tomas

de Manila, prior of the convent of the said city, rector of the

college, provincial of the province, and commissary of the Holy

Office. Dedicated to the very illustrious and reverend Don Fray

Miguel Geronimo de Fuenbuena, member of his Majesty's Council, and

bishop of the holy church of Albarracin. Published by order of our

most reverend father, Master-general Fray Antonio Cloche, and the

very reverend Father-master Fray Pedro Martir de Buenacosa, prior of

the royal convent of Preachers at Zaragoça, synodal examiner of his

archbishopric, and of the nunciature of España, and preacher to his

Catholic Majesty. The year 1693. With permission: printed at Zaragoça,

by Pasqual Bueno, royal printer."

Baltasar de Santa Cruz, one of the most eminent of the Dominicans of

the Philippines, was born at Granada, December, 1627, and professed at

the convent of Santa Cruz la Real in the same city, December 4, 1643,

after three years as a novice. After studies in that convent and at San

Pablo in Sevilla, he taught philosophy at the former convent. In 1666,

he was in the convent at San Lucar de Barrameda, whence he departed

that same year for the islands. Arrived there he learned the Tagálog

language in six months, but was speedily sought for high offices. In

1667, he was appointed lecturer in theology in the college of Santo

Tomás in Manila; and in 1669 he was elected prior of the Manila

convent, although he resigned that post the following year. He was

elected definitor in the chapter of 1669, and in 1671 vicar of Abucay,

in the province of Bataan. He was rector of the college of Santo

Tomás in 1673-1675, and preacher-general at the same time; vicar of

Binondoc, 1677 (still retaining his title of preacher-general); he

was elected provincial, April 30, 1678, and at the expiration of his

term was elected commissary of the Holy Office; vicar for the second

time of Binondoc, 1684; president of the hospital of San Gabriel,

1686-1698, when he was again assigned to the Manila convent; was

elected definitor in the chapter of 1690; was vicar-general in the

province of Manila, 1684-1694. His death occurred January 12, 1699,

at Binondoc, and he was buried in the convent at Manila. His history

of the Dominican province in the Philippines was composed in only

ten months. See Reseña biográfica, part ii, pp. 17-19.

[2] In the text, nuestra, apparently a typographical error for Nueva,

since these ships carried the situado, which was supplied from Mexico.

[3] "The first part" of the history of the Dominican province--meaning

Aduarte's work (presented in VOLS. XXX-XXXII of this series), of

which Santa Cruz's is a continuation.

[4] According to Hippocrates, the human body contained four

humors--blood, phlegm, yellow bile, and black bile.

[5] The custom of cutting off the heads of enemies probably arose from

the desire to furnish unquestionable proofs of victory. The sight

of these skulls would also intimidate the conquered, and restrain

insubordination. The heads were offered in propitiation of the dead,

thus entering into a quasi-worship; and the possession of these

trophies is considered a mark of bravery and social distinction. See

Herbert Spencer's Ceremonial Institutions (New York, 1880), pp. 38-40.

[6] Primitive peoples often partake of the new corn sacramentally,

because they suppose it to be instinct with a divine spirit or life. At

a later age, with a different conception of natural processes,

a portion of the fruits is presented as a thank-offering to the

divine beings who are believed to have produced them; sometimes the

first fruits are presented to the king, probably in his character

as a god. For full descriptions of this custom, its observance,

and meaning, see Frazer's Golden Bough (2d ed., London, 1900), ii,

pp. 318-340, 459-471.

[7] For detailed account of the natives of Formosa, their customs,

mode of life, and religious beliefs, see Valentyn's Oud en nieuw

Oost-Indien, deel iv, stuk ii, pp. 37 et seq. of the section

entitled "Beschryvinge van Tayouan of Formosa." This matter is

doubtless obtained from the writings of George Candidius, the first

Dutch preacher in Tai-wan, and a missionary among the natives. He

was preacher at Tai-wan during 1627-31, and 1633-37. See also

the English version of his account of the Formosan natives, in

Churchill's Collection of Voyages (London, 1704), i, pp. 526-533

(see our VOL. XXII, p. 99, note). See relation of religious affairs

in the island during the Dutch occupation, with list of ministers,

in Valentyn, ut supra, pp. 83-93. The latest, and apparently the most

full and thorough account of the island is J. W. Davidson's Formosa

Past and Present (London and New York, 1903). He describes the island,

its resources, and its native tribes, and relates its history--for

all which he has had access to the best material available, and the

aid of scholars acquainted with the subject, besides his own long

residence there; and presents the best map of Formosa yet published.

[8] Juan de los Angeles made his profession in the Dominican convent at

Zafra, in 1626, and came to the Philippines with Collado in 1635. He

was sent to Formosa and remained there until its capture by the

Dutch. Returning to Manila (1643), he labored many years, sometimes

among the natives, but mainly in high offices of his order--among them,

the priorate of his convent, and the provincialship of Filipinas;

he was also rector of Santo Tomás college, and for many years

president of San Juan de Letran college. He died at Manila in 1682,

aged eighty years.

[9] "Father Fray Miguel Lorena (or Corena), from Aragón, a son of one

of the two convents at Zaragoza, was assigned to Formosa; but after

the chapter of 1635 no more is known of him." (Reseña biográfica, i,

p. 418).

[10] Dolomoyon, according to La Concepción (Hist. de Philipinas, v,

p. 364).

[11] See account of this mission in VOL. XXI, pp. 231-236.

[12] Agustin de San Pedro (whose family name was Rodriguez) was born in

Braganza, Portugal, in 1599; he studied in the university of Salamanca,

afterward entering the Recollect convent at Valladolid, making his

profession in 1619. At Portillo, he devoted himself to the study of

mathematics, and especially of military science--to such an extent

that "his superiors commanded him to desist from these, as unsuited to

the religious profession." In 1623 he departed for the Philippines,

where he was assigned to the Mindanao field, spending therein many

years; his military studies were here made useful in defending the

missions against Moro raids, and training the Christian Indians to

fight their enemies successfully; and he was known throughout the

Philippines as "Padre Capitan"--which name is also applied to a village

on the northern coast of Mindanao, southwest of Iligan. Fray Agustin

was sent to Romblón soon after the Lanao expeditions here related to

fortify the villages there and instruct the natives in the art of war,

that island being one of those subject to Moro incursions. He died

in 1653. (See Prov. de S. Nicolas de Tolentino, pp. 290-292).

[13] The taking of slaves in Mindanao by the Spaniards (which had

often been urged as one of the best methods of subduing those fierce

people) was legalized by the following law: "The islands of Mindanao

are adjacent to those of the district of the Filipinas. Their natives,

who have adopted the religion of Mahomet, have rebelled; and since

then, in alliance with the enemies of this crown, they have done

great harm to our vassals. In order to facilitate their punishment,

it has been deemed an efficacious corrective to declare that those

who should be captured in war be made slaves. We order that such be

done; but that this distinction be observed, namely, that if the said

Mindanaos be simply heathen, they be not regarded as slaves; but if

they be Moors by nation and birth, and shall go to other islands to

introduce their dogmas or teach their Mahometan religion, or make

war on the Spaniards or Indians who are subject to us, or hinder

our royal service, then in that case they may be made slaves. But

those who are Indians and shall have become Mahometans shall not be

made slaves. Such will be persuaded by lawful and kind methods to

be converted to our holy Catholic faith." [Felipe II, July 4, 1570;

Felipe III, May 29, 1620; Recopilación, lib. vi, tit. ii, ley xii.

This law was quite at variance with the general law that prohibited

slavery of Indians, which was extended expressly to the Moluccas by

a special law promulgated by Felipe III, Madrid, October 10, 1618,

(lib. vi, tit. ii, ley viii).

[14] In the year 1621 (Prov. de San Nicolas de Tolentino, p. 311).

[15] Varalao is but a phonetic variant of bararao or balarao. Luis de

Jesús here supplies the "missing link" to Rizal's statement regarding

this weapon (VOL. XVI, p. 81, note), and identifies the balarao as

the well-known kris of the Malays.

[16] In regard to this ceremony--the blood-covenant, or

"blood-friendship"--see H. C. Trumbull's Blood Covenant (3rd ed.,

Philadelphia, 1898); he describes it as performed in many countries and

in all ages, in various forms; its purposes, methods, and symbolism;

and its meaning in the Bible. In brief, it appears to be a primitive

form of expressing personal union and friendship in the closest bonds,

which may not be broken without dishonor.

[17] The character of these curses is indicated by the statement of

the Dominican Juan Ferrando (Hist. de los PP. Dominicos, i, p. 41):

"In the elections of [local] magistrates which the alcalde of Ilocos

Sur held in 1844, I had the good-fortune to be present at some of

them; and I noticed that the gobernadorcillos of those infidels,

on receiving the rod of office from the hands of that chief, offered,

in place of the oath which the Christians swear to administer justice,

the following imprecation: 'May a baneful wind strike me, the sun's

rays slay me, and the crocodile catch me sleeping, if I do not fulfil

my duty.' All their oaths are in the form of imprecations, and they

usually observe these obligations faithfully."

[18] Cf. note in VOL. XXI, p. 165; these confriars are mentioned in

the Catholic Dictionary as the third order rather than the fourth.

[19] Thus in the Spanish text; apparently an ancient use of the word

relator for refrendario, meaning an official appointed to countersign

edicts and other public acts. As here used of a priest, it probably

refers to his having such an appointment in the diocesan court.

[20] This account of Lake Lanao and its region is evidently compiled

from Combés's description (Hist. Mindanao, book iii, chap. i).

[21] Combés adds, "and bohaui by the natives" (ut supra, col. 146).

[22] Thus in text; an obvious error of transposition, the correct

form of the name being Agustin de San Pedro.

[23] On the day here mentioned, there were two fiery volcanic

eruptions, one in Joló, the other in Pañgil, an island not far from

Joló. At the same time, an eruption occurred in northern Luzón,

but of water instead of fire; and this was accompanied with other

destructive phenomena.

[24] For accounts of this seizure of Malacca by the Dutch, see Diaz's

Conquistas, pp. 455, 456; Concepción's Hist. de Philipinas, vi,

pp. 85, 86; and Ferrando's Hist. de los PP. Dominicos, ii, pp. 514-516.

[25] Probably meaning Kaga, a small province lying on the northern

coast of Hondo, nearly north from the city of Kioto; its chief town

is Kanazawa, with over one hundred thousand inhabitants.

[26] Apparently referring to the mikado and his seclusion from active

life--a condition which had existed for many years, but which Iyeyasu

especially intensified in order to strengthen his own power and that of

his house. The mikado at the time mentioned in our text was Meisho--a

woman, according to B. H. Chamberlain (Murray's Handbook of Japan,

4th ed., pp. 65, 67). The reference may possibly be to Hideyori;

but he died much earlier, in 1621.

[27] Probably a reference to the late Chinese insurrection.

[28] It is not known in what year the Franciscan Juan Iranzo came to

the Philippines; his name first appears in the lists of that order

in 1632. He served in Luzón until 1639, when he went to the Moluccas

and other neighboring islands. Returning to Luzón six years later,

he remained in that island, in various responsible positions, until

late in 1653, when he embarked for a voyage to Europe, but died while

at sea. (Huerta's Estado, p. 510.)

[29] Part of Celebes; see VOL. XXII, p. 146.

[30] This is an extract from a pamphlet entitled, "General relation

of the news from Philippinas that has arrived in this year of 1643,

regarding Manila, India, Camboja, Japon, China, Macan, Terrenate,

and Ambueno." It has no signature, and is printed "at Mexico, by the

widow of Bernardo Calderon, in the street of San Augustin."

[31] The Dutch governor in Formosa at this time was Paulus Traudenius;

his letter (dated August 26, 1641) to the Spanish governor Portillo,

demanding the surrender of the Spanish forts, and Portillo's answer

thereto, are given in Valentyn's Oud en nieuw Oost Indien, deel

iv, stuk ii, on pp. 72, 73 of a section entitled "Beschryvinge van

Tayouan, of Formosa," which covers 93 pages. Both are given in English

translation in Davidson's Formosa, p. 21.

[32] This Spanish establishment was at Kelung, on the northern

coast of Formosa; the fort seems to have been located on an island

in Kelung Bay (now called Palm Island by the Europeans resident

there). The shores of the bay are precipitous, formed by a mountain

range; and the lookout station (la Mira) seems to have been placed

on one of these heights. (See Reseña biográfica, i, p. 421, note;

Murray's Handbook of Japan, p. 538.)

Tan-chuy is now Tamsui. "'The old Dutch fort' with its walls of nearly

eight feet of masonry and lime still commands the port of Tamsui, as

firm and solid and as imposing as when built two hundred and fifty

years ago." In the French bombardment of 1884 "the shells did no

damage and scarcely left a mark on the noble structure." (Davidson,

Formosa, p. 23.)

[33] Spanish retirada; a part of the fort which is made especially

strong, and well supplied with provisions, into which the garrison may

retreat for their final stand; it may be translated also "stronghold"

or "citadel."

[34] The governor-general at this time of the Dutch possessions in the

Orient was Antonio Van Diemen; his term of office was from January

1, 1636, to his death, April 19, 1645. A sketch of his life, with

portrait, is found in Valentyn's Oud en nieuw Oost-Indien, deel iv,

pp. 293-295.

[35] This man, the successor of Traudenius, was Maximilian le Maire;

he remained in the post of governor of Formosa only one year, 1643-44.

[36] The Dominicans sent to Batavia were: Fray Teodoro Quirós de

la Madre de Dios, Fray Pedro de Chaves, Fray Juan de los Angeles,

and two lay brethren (one of whom, Pedro Ruiz del Rosario, died at

Batavia). With them were sent also some Franciscans who had a house

at Tai-wan. (Reseña biográfica, i, p. 421.)

[37] Banjarmasin is a principality and river on the southern side

of Borneo, under the rule of the Dutch; the inhabitants are Malays

(who are Mahometans) and Dyaks.

[38] Spanish, aquella hermosa conquista; a play of words, Hermosa

being the old Spanish name of the island. Formosa, its modern name,

is the Portuguese form, both names meaning "beautiful."

[39] Pedro de Chaves made his profession in the Dominican convent at

Salamanca, in 1628. He came to the Philippines in 1635, and was sent

to Formosa; but soon afterward went to China. Later, the Dominican

missionaries in that empire were banished; and Chaves, attempting

to return to Formosa, was captured by the Dutch. Reaching Manila in

1643, he spent the rest of his life there, mainly in labors among

the Chinese; and died on January 16, 1660. (Reseña biográfica, i,

pp. 425, 426.)

[40] Referring to the seminary of San Juan de Letran (VOL. XXII,

pp. 108-111), in charge of the Dominicans; a similar grant had been

made to this institution.

[41] Apparently referring to the port of Lampón (or Real de Lampon),

known as "the royal port;" it lies on the Pacific coast of Infanta,

Luzón. In the seventeenth century it was a harbor for the Acapulco

galleons. See U. S. Gazetteer of Philippines, pp. 553, 578.

[42] This was Tsongching, and the rebellious mandarin was Li Tseching.

[43] The Chinese government entrusted to Jesuit missionaries the task

of reforming the Chinese calendar; the chief of these were Johannes

Adam Schall von Bell (in China during 1622-69), Giacomo Rho (or Ro;

at Pekin, 1631-38), and Ferdinand Verbiest (in China, 1659-88)--all

men of renowned ability as astrologers and mathematicians.

[44] This mode of torture is described by La Concepción (Hist. de

Philipinas, vi, p. 51). The victim was suspended by his feet, the

upper half of the body hanging, head down, in a pit beneath. Two heavy

planks were then placed so that they pressed heavily upon the body,

and held it motionless, covering the pit. The victim was finally

suffocated in the blood which gushed from nostrils, mouth, etc.

[45] A word little used, meaning taxes or duties on goods which are

carried from one place to another.

[46] "Patrimonial" apparently refers to imposts for the benefit of

the royal estate (patrimonio real); "mixed," to those which are levied

for both secular and civil expenses.

[47] This was done in the time of Gomez Perez Dasmariñas; see

VOL. VIII, p. 169.

[48] Francisco de Toledo was viceroy of Peru from November 26, 1569 to

September 28, 1581; he was a man of ability, but hard and cruel. He

is principally known by his cruel persecution of the Incas and the

native religion--putting to death the young and innocent Inca, Tupac

Ameru, and many other nobles; and by the code which he issued for the

government of the country, called Libro de Tasas ("Book of Rules"). See

account of his government in Markham's History of Peru, pp. 148-159.

[49] Cañete was viceroy of Peru from January 6, 1590 to July 24,

1596. So great was the demand from the Spanish government for money

that Cañete exerted all his efforts to satisfy this claim; and so

oppressive were these exactions that rebellions arose, many natives

died, and the country was almost ruined. Markham (History of Peru,

pp. 161, 162) says that Cañete asked to be relieved, owing to the

cares of his office and his broken health; and that Felipe II treated

him with shameful ingratitude.

[50] That is, assigning to each province its quota of men to be levied

for this purpose.

[51] Apparently a variant of the modern Silvela (name of the late

premier of Spain).

[52] Two of the general or oecumenical councils of the Church; that

of Vienne was convened in 1311, and that of Trent in 1545.

[53] The East India Company of England (formed in 1600) encountered

great opposition and hindrances in its early history; they had to

compete with the long-established Portuguese and Dutch trade, and

could obtain little aid from the English government. In 1619 they

formed an alliance with the Dutch company of the same name, but this

soon proved ineffective. They had obtained control of Surat in 1612,

but were thus involved in continual quarrels with the Portuguese. This

company did not secure recognition from the English parliament until

1657; this brought them much prosperity for a time, but they afterward

lost much of what they had gained, and in 1680 were expelled by the

Dutch from Bantam. See Raynal's account of early English trade in

the East Indies, in his History of European Settlements and Trade

(Justamond's translation), ii, pp. 1-40.

[54] An oversight of the writer; Bantam is in Java, not Sumatra.

[55] Presentado: a theologue who, having finished his course of study,

expects soon to receive the master's degree. Tercio was formerly

sometimes used for tercero--"tertiary," or one who professes the rule

of the third order of St. Francis, St. Dominic, or the Carmelites.

[56] The Order of Mercy was a military order, founded in 1212 by

Jaime of Aragon; it had for its object the redemption of captives

from the Moors.

[57] Murillo Velarde states (Hist. de Philipinas, fol. 126 b) that

in 1640 and 1641 the Dutch waited near the Embocadero to seize the

Acapulco galleons, but that these vessels escaped safely to Cavite by

taking a different route; this was in consequence of warnings given

them, by a system of fire-signals at the Embocadero, planned by the

Jesuit Francisco Colin.

[58] An allusion to the solemn public procession made annually on

that day, in which the banner of the city was carried; this was in

celebration of the defeat of the Chinese pirate Limahon.

[59] A contemporary description of this earthquake is furnished

in a rare pamphlet (Manila, 1641), containing a report of this

occurrence made by the order of Pedro Arce, bishop of Cebu; part of

it is reprinted by Retana in his edition of Zúñiga's Estadismo, ii,

pp. 334-336.

[60] That is, when the moon again occupied the position that it had

at the time of the earthquake.

[61] See Diaz's detailed account of this earthquake (Conquistas,

pp. 474-483). He states that the number of persons killed in this

catastrophe was not positively known, but was reported to reach

six hundred, only eight of whom were citizens of note, and two were

religious. Corcuera was at the time a prisoner in the fortress of

Santiago, and showed great courage. In the province of Cagayan, a

landslide buried a Mandaya village, and the plains were deluged by

the eruptions of water-volcanoes.

[62] That is, having more metal at the breech, to strengthen the piece.

[63] Ticao is a long and narrow strip of land, lying between San

Bernardino Strait and Ticao Passage, northeast of Masbate Island. Its

shores are steep, and furnish many good anchorages. The population

is mainly Bícol.

[64] Probably for palanquetas, meaning cross-bar shots.

[65] Maestre de Campo is a mountainous island thirteen miles southeast

of Mindoro, and is a conspicuous landmark for vessels in those waters.

[66] A cape of this name at the northwest point of Mindoro, formed

by the slope of a mountain of the same name; a noted landmark.

[67] "The Manchus established themselves in that city [i.e., Nankin;

ca. 1645], and reinstated all the Chinese officials, who agreed to

shave their heads and recognize the Tartar authority. This was now

obligatory on all, and even the great Wou Sankwei, who had invited

the Manchus into China, had to submit to this operation." (Boulger's

Short History of China, p. 123.)

[68] Murillo Velarde says (Hist. de Philipinas, fol. 138 b) that the

commander of the Dutch fleet was fatally wounded in this conflict,

and died a few days afterward.

[69] According to Murillo Velarde (Hist. de Philipinas, fol. 129)

this was Captain Diego de Cabrera, who "apparently understood stamped

paper better than war."

[70] Santa Cruz (Hist. de Philipinas, pp. 103-105) says that the two

religious captured by the Dutch were Fray Geronimo de Sotomayor Orrato

and Fray Tomas Ramos; that Governor Fajardo refused to ransom them,

and they were sent to Batavia; and that, having been finally liberated,

they died en route to Manila. Reseña biográfica states (i, p. 426)

that they were drowned in shipwreck, late in 1647 or early in 1648.

[71] This was Cornelis van der Lyn, governor-general of the Dutch

possessions from April 19, 1645 to December 11, 1650. See Valentyn's

Oud en Nieuw Oost-Indien, deel iv, pp. 296, 368, for sketch of his

life, and portrait.

[72] For further accounts of these attacks by the Dutch, see Diaz's

Conquistas, pp. 485-495, 505-509, 511; Santa Cruz's Hist. de Filipinas,

pp. 102-105; Murillo Velarde's Hist. de Philipinas, fol. 126-129;

Concepción's Hist. de Philipinas, vi, pp. 113-118.

[73] Probably the name of that religious province of the Order

of St. John of God from which these brethren were obtained. See

VOL. XXVIII, p. 143, note 63.

[74] Sebastián de San José was born in Medina del Campo, January 19,

1566, and at an early age was sent to the university of Salamanca. At

the age of nineteen (1585), he took the Franciscan habit at the convent

of Zamora. He reached the Philippines in 1605, where he began to study

the Tagálog and Japanese languages, in the convent of Santa Ana of

Sapa. He was appointed conventual preacher of the Manila convent in

1608, and the following year was appointed commissary-provincial for

the islands of Maluco, arriving at Ternate in February, 1610. In June

of the same year he went to the island of Macasar where he had great

success. On returning from that island to get aid for his missionary

labors, he was attacked by the hostile natives of the island of

Tagolanda, and killed June 18, 1610. See Huerta's Estado, pp. 381, 382.

[75] Antonio de Santa Ana was born in Garrobillas in Estremadura

in 1582, and took the Franciscan habit in 1602. He arrived at the

Philippines in 1609, and went in December of that same year to the

missions of the Moluccas, where, having been made a prisoner by

the Dutch, he was ransomed by the Spanish residents of Ternate. He

was captured the following year by the natives of Tagolanda who had

killed Sebastián de San José, whom he had accompanied on the mission

to Macasar. He was killed by the woman as related in the text (June

28, 1610). See Huerta, ut supra, pp. 382, 383.

[76] But one Franciscan of this name is recorded by Huerta--the noted

Plasencia (VOL. VII, p. 185) whose writings appear in VOLS. VII and

XVI of this series. The reference in the text is either to some other

friar of that name, or is an erroneous statement.

[77] Francisco de Santa Maria came to the Philippines in June, 1577,

and spent several years in missions there. In 1581 he went to China,

and afterward to Malaca. Returning to Manila in 1585, he set out two

years later for Spain; but his ship, fleeing from the Dutch, was

obliged to make port in Borneo. There he was slain by the natives

(December, 1587), the first martyr among the missionaries, of all

orders, sent to the Philippines (Huerta, pp. 370, 371).

[78] Blas Palomino was a native of Audújar and professed in

the Franciscan province of Granada, where he became master of

novitiates. Going to the Philippines in 1609, he was assigned to the

province of Ituy where he established the village of Ituy. In 1617

he went to the village of Binangonan de Lampon, and in 1619 to the

Moluccas; but after arriving at Ternate he went to the island of

Macasar. Having been ordered to return to Ternate, he embarked in

a Portuguese vessel, but being treacherously entreated by some of

the natives to return, he went back to the shore (in the territory

of Manados), where he was immediately killed (August 30, 1622). See

Huerta, ut supra, pp. 386, 387.

[79] Juan de Palma was a native of Toledo, and was a soldier in

Flanders in his youth. After returning to Spain he entered the

Franciscan convent of San Juan de la Ribera (March 25, 1607). He

went to the Philippines in 1611, and in the following year was

sent to Japan, where he labored until 1614, when he was exiled and

returned to Manila. In that city he acted as procurator until 1623,

when he set sail for Spain on various matters of business. Being

captured, however, en route by the Dutch, he was killed in 1624,

in the forty-sixth year of his age. See Huerta, ut supra, pp. 394. 395.

[80] Gerónimo de San José went to the Philippines in 1628, whence he

tried earnestly to go to Japan. Finally embarking for that country

in 1632 with some Chinese, he was killed (July or August, 1632) by

the latter, who received a reward for the deed in Japan. See Huerta,

ut supra, p. 397.

[81] The class of serpents called in Tagálog olopong (Trimeresurus

erythrurus--Cant.?) are called aguason in the Visayas. They resemble

the vipers and are very poisonous. There are a number of different

species. See Delgado's Historia, pp. 896, 897. See also Official

Handbook of the Philippines (Manila, 1903), pp. 149, 150.

[82] Anades: a species of duck (Anas boschas).

[83] "Copper ores are reported from a great number of places in

the Philippines; they are said to occur in Luzon, Mindoro, Panay,

and Mindanao. It is not probable that all of these are important, but

northern Luzon contains a copper region of unquestioned value. The best

known portion of this region lies about Mount Data, in the province

of Lepanto.... In this range copper was smelted by the natives long

before Magellan discovered the Philippines. The process consists of

alternate partial roasting and reductions to 'matte,' and eventually

to block copper. It is generally believed that this process must

have been introduced from China or Japan. It is practiced only by

one peculiar tribe of natives, the Igorrotes. This tribe is in most

respects semibarbarous and lives in great squalor, though industrially

they stand on a high level, and show remarkable skill in the working of

metals as well as in their extraction. They have turned out not merely

implements of small dimensions, but copper kettles as large as three

and a half feet in diameter." (Official Handbook of the Philippines,

p. 50. For more detailed account see Becker, ut infra, pp. 584-590.)

[84] A reference to the great volcano of Mayón, in Albay. See full

account of volcanoes in the Philippines, in Becker's "Geology of the

Philippine Islands," in U. S. Geol. Survey Report, 1899-1900, pt. iii,

pp. 525-542.

Sulphur can probably be obtained throughout the volcanic regions of

the islands.

[85] Pavés: a large oblong shield.

[86] Gregorio de San Estevan is the only one of these religious

mentioned by Huerta. He professed in the Franciscan province of San

Pablo, whence he went to the Philippines. In November, 1609, he was

appointed master of novices in the Manila convent. It is supposed

that he was in the Moluccas about 1612, as he wrote a history of the

martyrdom of Sebastian de San José and Antonio de Santa Ana. In March,

1622, he was appointed guardian of the convent of Cavite, and in June

of that same year was elected definitor and vicar of the royal convent

of Santa Clara. In 1625 he went as guardian to the Manila convent,

whence he went to administer the convent of Dilao and that of Santa

Ana of Sapa (January, 1632). He died at the Manila convent in 1632.

[87] Lorenzo Garraldo was born at Nagore in Navarra, and professed

February 4, 1633. He went to the Moluccas in 1638, where he resided

at the Ternate convent for some time, going thence to the kingdom of

Manados in Macasar. The heathen instigated the people against him,

and he was killed February 13, 1642. See Huerta, pp. 404, 405.

[88] Vicente Argent, preacher and lecturer on sacred theology, went

to the Philippines in 1630, where he was appointed lecturer in the

arts in 1632. He later administered the villages of Gumaca, Santa

Cruz, and Mahayhay. In the chapter of January 13, 1635 he was chosen

definitor, and in 1639, custodian. In 1641 he went to Nagcarlang, and

was elected provincial in the chapter of January 17, 1643, returning

after his term to that village. Later he administered the convents

in Lilio and Mahayhay, and was commissary-visitor and president of

the chapter of January 6, 1652. In 1655 he was at Pangil. He died at

sea in 1657, while on his way to Nueva España. See Huerta, p. 454.

[89] Bartolomé de San Diego went to the Philippines in 1628, and

was assigned to the Moluccas missions. He went from Ternate to the

kingdoms of Calonga and Tabuca, afterward returning to Manila, and

died in the convent there in 1648. He wrote a relation of the events

of his missions in Calonga and Tabuca (dated April 25, 1640). See

Huerta, p. 509.

[90] Ginés de Quesada, lecturer in sacred theology, was born at

Mula in Murcía, and went to the Philippines in 1621, where he was

the spiritual director of Mother Gerónima de la Asunción. In 1630 he

taught sacred theology in the Manila convent, and in 1632 went to the

Japanese missions, where he suffered martyrdom June 7, 1634. He left

behind several writings. See Huerta, p. 399.

[91] Juan Torrella (not Yorillas) was a native of Alcudia in

Valencia, and took his vows at the convent of Gandia October 28,

1610. He went to the Philippines in 1629, and the following year

went to Macao as secretary to make investigations regarding the

Japanese martyrs. Returning thence to Manila, he went to the Japanese

missions in 1632, where he was martyred June 8 or 9, 1634. See Huerta,

pp. 399, 400.

[92] Miguel de Talavera, preacher (known in the world as Salvador) was

born in Nueva Granada in America, and went to the Philippines with his

parents with the fleet of Legazpi while still very young. Remaining

at Cebú until 1572, he then went to Manila with a good knowledge of

the Visayan language. He learned Latin from Juan de Plasencia, and

took the habit in 1580. In 1587 he set out for Spain with Francisco

de Santa Maria; but, having taken refuge in Borneo, the latter was

killed by the natives, and the former returned to Manila in 1588. In

1597 he was in the village of Siniloan and founded the villages of

Guilinguiling and Marata, which were afterward formed into the village

of Caboan. In 1604 he went to Nagcarlan, but returned to Siniloan the

following year, which he left in 1609 for Guilinguiling. He returned

to the former village in 1611 and established the village of Mabitac,

going in 1616 to Santa Cruz de Potac, where he remained until his

death, which occurred at Pila, July 29, 1622. He wrote a number of

treatises in the Tagálog language. See Huerta, pp. 499-501.

[93] Diego de la Asunción, preacher, is not mentioned in any of the

lists of missions, capitular tables, or book of the deceased. He

must have died before the year 1690. He is mentioned by various

chronologists as having written a number of works in Tagálog. These

comprise a Tagálog grammar; a dictionary; translations of the gospels,

of Genesis, and of the book called Passio duorum; doctrinal discourses;

a treatise on confession; and other devotional treatises. See Huerta,

pp. 517, 518.

[94] Gerónimo Montes y Escamilla (or de San Antonio), confessor,

professed in the Spanish Franciscan province of San José, and left

for the Philippines in 1580, but was detained in Mexico until 1583,

when he resumed his voyage. He labored in the villages of Gumaca,

Meycauayan, Santa Ana de Sapa, Morong, and Nagcarlan, and died in

1610 at Lumban. He was well versed in the Tagálog, in which he left

a number of writings. See Huerta, p. 495.

[95] Pedro de San Buenaventura, confessor, went to the Philippines

about 1594. In 1597 he was associate at Nagcarlan, and was also

employed in the missions of Paete, Maoban, Pasabango, Santa Cruz,

Siniloan, and was conventual preacher at Manila. In 1611 he went to

take charge of the convent of Pila, and afterward administered the

missions of Meycauayan, Paete, Tayabas, Santa Cruz, and Lilio. He

sailed for Mexico in 1627, but died at sea. He left a Spanish-Tagálog

dictionary, which was printed in Manila by Tomás Pimpin, in 1613,

and was the first dictionary printed in that language. See Huerta,

pp. 501, 502.

[96] Alonso de Santa Ana, preacher, was a native of Ponferrada,

and took the Franciscan habit after becoming a priest. He went to

the Philippines in 1594, and after a life of usefulness died at the

Manila convent in 1630. He left a number of writings in the Tagalog

language, some of which were printed. See Huerta, pp. 504, 505.

[97] Andrés de San Agustín, confessor, went to the Philippines in 1626,

where he became minister in the village of Bacon, In 1628 he went to

the village of Indan and worked later in the villages of Bula, Quipayo,

Daet, Naga, Oás, and Minalabag. In the chapter of January 9, 1649, he

was elected definitor and minister of the village of Sampaloc, where he

fell sick. He died after his retirement to the Manila convent in 1649,

leaving a number of writings in the Bícol dialect. See Huerta, p. 509.

[98] See VOL. XVII, p. 70, note 15.

[99] Marcos de Lisboa, preacher, was born in Lisboa, Portugal, of noble

parents, who sent him to engage in the Indian commerce at an early age,

he taking up his residence at Malaca. He took the Franciscan habit

in that city in 1582, and went to the Philippines in 1586, where

he projected the foundation of the Santa Misericordia in Manila and

contributed to its establishment in 1594. Later he went to Camarines

where he had charge of the villages of Polangui and Oás. He was elected

definitor and minister of Naga in 1602, and went to Oás in 1605. In the

chapter of May 24, 1608, he was again elected definitor, and January

16, 1609, he was elected vicar-provincial, governing until October 29,

1611, during which time the missions to the province of Ituy were

founded. At the end of his term he was elected guardian of Naga,

and in 1616 was elected definitor for the third time and minister of

Dilao. He went to Mexico in 1618, and having been appointed custodian

for the general chapter of July 16, 1622, he went to Madrid and thence

to Rome. At the conclusion of the chapter he retired to the convent

of San Gil in Madrid, where he died at the beginning of 1628. He left

a number of writings in the Bícol dialect. See Huerta, pp. 447, 448.

[100] See VOL. XVI, p. 29, note 2.

[101] For account of this expedition, see VOL. XIX, p. 36.

[102] Andrés de Puertollano, preacher, went to the Philippines in 1616,

where besides being occupied in preaching and confessing, he labored

in the missions of Sampaloc and Paete, and also acted as guardian of

the Cavite convent. In 1643, while on his way to Spain to get more

missionaries, he was wrecked near San Domingo. His death occurred as

related in the text. See Huerta, p. 406.

[103] Blas de la Madre de Dios was born in Lisboa, Portugal, and

was early sent by his parents to engage in the Indian trade. He

settled in the city of Malaca, where, after contributing all his

possessions to charity, he took the habit in 1582. In 1585 he

went to the Philippines, where having learned the language, he was

assigned to the village of Morong. Thence he went to the village

of Pila, and helped establish the village of Guilinguiling (1600),

and was later in that of Palilla. In the chapter of May 14, 1605,

he was elected definitor and minister of Meycauayan, and was later

assigned to the village of Paete. October 29, 1611, he was elected

provincial, and during his term the villages of Daet, Bactas, and

Paracale were established. He was the first provincial to visit the

province of Ituy, where he suffered many hardships. At the end of

his provincialate he was assigned to the village of Lumbang. In 1618

he went to Mexico whence he returned to Manila in 1621, going the

same year to the village of Mabitac. March 15, 1622, he was elected

vicar-provincial, but in June of that same year went to the village of

Santa Cruz de Potac. He went to the village of Pangil in June, 1625,

whence he retired sick to Pila, where he died September 7, 1626. He

left a number of writings, among them a treatise on the flora of the

Philippines, the first one to be written. See Huerta, pp. 448, 449.

[104] "O height of the riches of the wisdom and knowledge of God! how

incomprehensible are the tokens of the one and how unsearchable the

nature of the other!"

[105] A somewhat hasty and vague statement of the case as given by

Gonzalez in Aduarte's Historia (ed. 1640), p. 404. What Concepción

means to say is, that Aduarte renounced the rights conferred upon

him by the briefs and decrees, enabling him to compel the missionary

friars to submit to diocesan visitation and examination--doing so on

the ground that such supervision would be injurious to the Indians

in their charge. See our VOL. XXXII, p. 283.

The Philippine Islands, 1493-1898, Volume 35, 1640-1649 Explorations by early navigators, descriptions of the islands and their peoples, their history and records of the Catholic missions, as related in contemporaneous books and manuscripts, showing the political, economic, commercial and religious conditions of those islands from their earliest relations with European nations to the close of the nineteenth century · 第 8 / 8 章

14. Four leguas [thence] is the convent of San Juan Bautista of