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The Philippine Islands, 1493-1898
Explorations by early navigators, descriptions of the islands and
their peoples, their history and records of the catholic missions,
as related in contemporaneous books and manuscripts, showing the
political, economic, commercial and religious conditions of those
islands from their earliest relations with European nations to the
close of the nineteenth century,
Volume XXVII, 1637-38
Edited and annotated by Emma Helen Blair and James Alexander Robertson
with historical introduction and additional notes by Edward Gaylord
Bourne.
CONTENTS OF VOLUME XXVIII
Preface. 9
Documents of 1637-38
Remonstrance of Augustinians against the
_alternativa_. Juan Ramirez, O.S.A., and others;
Manila, September 9, 10, 1637. 21
Corcuera's campaign in Jolo. Juan de Barrios, S.J.;
Jolo, March-April, 1638. 41
Appendix: Religious conditions in the Philippines during the Spanish
regime
Laws regarding religious in the Philippines. Felipe
II, Felipe III, Felipe IV; 1585-1640. [From
_Recopilacion de las leyes de Indias._] 67
Jesuit missions in 1656. Francisco Colin; Madrid,
1663. [From his _Labor evangelica._] 78
The religious estate in the Philippines. Juan
Francisco de San Antonio, O.S.F.; Manila, 1738. [From
his _Chronicas_.] 104
Religious condition of the islands. Juan J. Delgado,
S.J.; 1751-54. [From his _Historia general._] 163
Ecclesiastical survey of the Philippines. Guillaume
le Gentil; Paris, 1781. [From his _Voyages dans les
mers de l'Inde_.] 192
Character and influence of the friars. Sinibaldo de
Mas; Madrid, 1843. [From his _Informe_.] 226
The ecclesiastical system in the Philippines. Manuel
Buzeta, O.S.A., and Felipe Bravo, O.S.A.; Madrid,
1850. [From their _Diccionario de las Islas
Filipinas_.] 266
Character and influence of the friars. Feodor Jagor;
Berlin, 1873. [From his _Reisen in den Philippinen_.]
290
The Augustinian Recollects in the Philippines. [From
_Provincia de San Nicolas de Tolentino de Agustinos
descalzos_ (Manila, 1879).] 300
Present condition of the Catholic religion in
Filipinas. Jose Algue, S.J., and others; Washington,
1900. [From _Archipielago filipino._] 349
Bibliographical Data 369
ILLUSTRATIONS
Title-page of _Labor evangelica_, by Francisco Colin (Madrid,
1663); photographic facsimile from copy in library of Edward
E. Ayer, Chicago 79
Title-page of vol. i of San. Antonio's _Chronicas de
la apostolica provincia de S. Gregorio_ (Manila, 1738);
photographic facsimile from copy in Harvard University
Library 105
View at Naga, Cebu; from photograph procured in Madrid 155
Title-page of Le Gentil's _Voyages dans les mers de l'Inde_
(Paris, 1781); photographic facsimile of copy in library of
Wisconsin Historical Society 193
PREFACE
The present volume is, with the exception of one document, devoted to
the religious and ecclesiastical affairs of the Philippines--mainly
in extracts from standard authorities on the religious history of the
islands, combined in an appendix. Beginning with the laws which concern
missionaries to the Philippines (1585-1640), we present accounts
of the ecclesiastical machinery of that colony, the status of the
various religious orders, the missions conducted by them, and other
valuable information--showing the religious condition of the islands
at various times, from 1656 to 1899. These are obtained from Jesuit,
Augustinian, Franciscan, and Recollect chronicles, and from secular
sources--the French scientist Le Gentil, the Spanish official Mas,
and the German traveler Jagor--thus enabling the student to consider
the subject impartially as well as intelligently.
Only two documents appear here in the usual chronological sequence;
they belong to the years 1637-38. The officials of the Augustinian
order in the islands inform the king (September 9, 10, 1637) that
the archbishop is making trouble for them over the question of the
"alternativa" in appointments to offices within the order; and ask
the king not to believe all the reports that may reach him about this
matter. They add a memorial on the difficulties which Gregory XV's
decree establishing that alternativa have caused in the Philippines;
and relate their action in regard to the faction in their order who
insist that an insignificant minority shall have equal rights to
offices with the better-qualified majority.
The Jesuit Juan de Barrios, who accompanied Corcuera in his expedition
against Jolo, relates (March-April, 1638) the events of that campaign
in letters to Manila. The Spaniards are repulsed several times in
attacking the Moro stronghold, and one of their divisions is surprised
by the enemy with considerable loss to the Spaniards. Corcuera
then surrounds the hill with troops and fortifications, and begins
a regular siege of the Moro fort; various incidents of this siege
are narrated. On the day after Easter the Moros, starved and sick,
send Corcuera proposals for surrender; and finally they abandon their
stronghold, and take flight, leaving the Spaniards in possession
of all their property as well as the fort. A letter from Zamboanga
(perhaps by Barrios) adds further particulars of the surrender and
flight of the Joloans, the mortality among the Spaniards, the garrison
left there by Corcuera, etc.
Taking up the general religious status of the islands, we select
from the _Recopilacion de las leyes de Indias_, lib. i, tit. xiv,
the laws that especially concern the religious in the Philippines,
dated from 1585 to 1640. These persons may not go to China or other
countries, or return to Spain or Mexico, without special permission
from the civil and ecclesiastical authorities. Carmelites may go to
the islands from Mexico. The missions must be so assigned that each
order has its own territory, separate from the others. The usual
supplies shall be given to such religious as obtain permission to
enter China and Japan; and all royal officials are directed to aid
the fathers in their journeys, and not to hinder them. Religious who
lead scandalous lives, or have been expelled from their orders, may
not remain in Filipinas. The papal decrees _de alternativa_ are to be
enforced in the Indias. The restrictions imposed on religious going
to the Japan missions are removed; all orders may go, but are charged
to set an example of harmony and fraternal behavior. The missionaries
are forbidden to engage in commerce or other business; the field shall
be suitably divided among the various orders; and any bishops who may
be appointed in Japan shall be suffragan to the see of Manila. Clerics
from Eastern India are not to be allowed to perform priestly functions
in Filipinas, or even to enter the islands. The proceeds resulting
from the sale of the bulls of the Crusade must be placed in the royal
treasury, and not used in trade by the treasurers of the Crusade.
The Jesuit Colin places at the end of his _Labor evangelica_ (Madrid,
1663) a statement--prepared, he says, in accordance with a command
from the king--of the number of missions, houses, and laborers
supported by that order in the Philippines, a survey of its field
and labors in the year 1656. He describes the scope, functions, and
resources of the colleges in Manila; the missions near that city;
and, in their order, the residences and missions maintained by the
Society in the respective islands.
An interesting account of the religious estate in the islands about
1735 is furnished by the Franciscan writer Juan Francisco de San
Antonio. Beginning with the cathedral of Manila, he sketches its
history from its earliest foundation, and describes its building and
service, with the salaries of its ecclesiastics; and adds biographical
sketches (here omitted) of the archbishops down to his time, and the
extent of their jurisdiction. Then follow accounts, both historical
and descriptive, of the ecclesiastical tribunals, churches, colleges,
and charitable institutions--especially of San Phelipe college and La
Misericordia. San Antonio enumerates the curacies in the archbishopric,
and the convents and missions of the calced Augustinians. He then
describes the educational work of the Jesuits, giving a history of
their colleges of San Ignacio and San Jose, and enumerates their
houses and missions; another sketch furnishes similar information
regarding the Dominicans, who have especial charge of the Chinese
residing in Luzon. Like accounts are given of the Recollects, of the
hospital brethren of St. John of God, and of the author's own order,
the discalced Franciscans. On the same plan, he surveys the religious
estate in all the bishoprics suffragan to Manila; and, finally,
computes the numbers of the Christian native population in the islands.
Another survey of religious matters in the islands is furnished
(about 1751) by the Jesuit Juan J. Delgado. He enumerates the
ministries of souls in methodical order, beginning with those held
by the secular clergy in each diocese--in all, fifty-three. Those of
the calced Augustinians are noted in the same manner; then those of
the Franciscans, Jesuits, Dominicans, and Augustinian Recollects;
and the convents and hospitals of the hospital order of St. John
of God. Among these are also mentioned the schools and colleges,
and the hospitals, conducted by the orders. Delgado states that the
Christian population of the islands actually numbers over 900,000
persons; adding to this the children under seven years of age, who
are not enumerated by the missionaries, he estimates that it must
exceed a million of souls. He enumerates the numbers of villages and
of their inhabitants who are in charge of each of the respective
orders. He estimates the number of tributes paid annually by the
natives at a quarter of a million, and describes the requirements
and mode of payment, and the allotments made from the tributes for
the support of religious instruction. He then relates in detail the
number and remuneration of all ecclesiastical offices, from bishop
to cura. Delgado then describes the ecclesiastical tribunals of the
islands, the organization and good work of La Misericordia, and other
charitable institutions in Manila, with the royal chapel, hospital,
and college.
The French scientist Le Gentil describes (from observations made
during 1766-68) the religious conditions in the islands. He enumerates
the benefices connected with Manila cathedral, and the salaries and
duties of their incumbents; and the ecclesiastical tribunals in that
city--those of the archbishop, the Inquisition, and the Crusade. Then
he relates interesting details about the churches, convents, schools,
and other institutions. Among these are the royal chapel, the seminary
of San Felipe, the seminary of Santa Isabela, the confraternity
of La Misericordia, the universities, and the hospitals. Le Gentil
describes the ecclesiastical machinery of the suffragan dioceses,
and the convents therein--all more extensive and costly than the
population and wealth of the country justify. The rest of his account
is devoted to "the power and influence enjoyed by the religious in the
Philippines." He says: "Masters of the provinces, they govern there,
as one might say, as sovereigns; they are so absolute that no Spaniard
dares go to establish himself there.... They are more absolute in the
Philippines than is the king himself." They ignore the royal decrees
that the Indian children must be taught the Castilian language; thus
the friars keep the Indians in bondage, and prevent the Spaniards from
knowing the real state of affairs in the provinces. They have refused
to allow the visitations of the archbishops--a matter explained at
considerable length by the writer. The natives sometimes revolt,
and then the friars cannot influence them, but troops must be sent
to punish the rebels. Le Gentil also relates the manner in which
the friars punish the natives for not attending mass, by flogging
them--not only men, but women, and that in public.
Sinibaldo de Mas, a Spanish official who spent some time at Manila,
gives in his _Informe_ (Madrid, 1843) a chapter regarding the character
and influence of the friars--partly from his own observations, partly
cited from Comyn's _Estado de las Islas Filipinas en 1810_, a valuable
work, published at Madrid in 1820. He relates the difficulties
encountered in the attempts so often made to subject the friars
to the diocesan visit. This has been at last accomplished, but,
according to Mas, with resulting lower standards of morality among
the curas. He cites various decrees and instances connected with
the controversies between the friars and the authorities, civil and
religious; and then long extracts from Comyn, which show the great
extent of the priestly influence, and the causes therefor. Comyn
regards the priests as the real conquerors of the islands, and as the
most potent factor in their present government--at least, outside of
Manila. He shows how inadequate is the power of the civil government,
apart from priestly influence; recounts the beneficial achievements
of the missionaries among the Indians; and deprecates the recent
attempts to restrict their authority. Mas approves Comyn's views, and
proceeds to defend the friars against the various charges which have
been brought against them. In support of his own opinions, he also
cites Fray Manuel del Rio; and he himself praises the public spirit,
disinterestedness, and devotion to the interests of the Indians,
displayed by the curas, many of whom are friars. He argues that they
even show too much patience and lenity toward the natives, who are
lazy and indolent in the extreme; and it has been a great mistake to
forbid the priests to administer corporal punishment to delinquent
natives. Mas is surprised at the lack of religious in the islands,
while in Spain there is an oversupply and the livings are much poorer
than in the Philippines. He enumerates the various dioceses, and the
number of curacies in each, whether filled by regulars or seculars;
and concludes with an extract from the Jesuit writer Murillo Velarde,
on the duties of the parish priest who ministers to the Indians.
A survey of the ecclesiastical system is presented (1850) in the
_Diccionario de las Islas Filipinas_ of the Augustinians Manuel
Buzeta and Felipe Bravo. As in preceding writings of this sort, the
different sees are separately described--in each being enumerated
the territories of its jurisdiction, and its mode of government and
ecclesiastical courts; the number of curacies in it, and how served;
and the number of other ecclesiastical officials, with professors,
seminarists, etc. In the account of Cebu is inserted a letter (1831)
from the bishop of that diocese, appealing for its division into two.
The German traveler Feodor Jagor presents (1873) an interesting view
of the character and influence of the friars. He praises their kindly
and hospitable treatment of strangers, and the ability and knowledge
that they often display; and defends those whom he has known (mainly
the Spaniards) from the charge of licentiousness. He discusses the
relations between the curas and civil alcaldes--the former being
often the protectors of the Indians against the latter.
A survey of the field and labors of the Augustinian Recollects is
obtained from _Provincia de San Nicolas de Tolentino de Agustinos
descalzos_ (Manila, 1879)--presented partly in translation, partly in
synopsis. In it are enumerated the missions in charge of that order,
with the number of souls in each; frequently occurs an historical
account of a mission's foundation and growth, and biographical
mention of especially notable missionaries--including those who in
early days were martyrs in Calamianes and Mindanao. It ends with
tables showing the numbers of tributes, souls, and ministers in the
Recollect provinces, at various times.
A sketch of the religious condition in the islands in 1896-98
is furnished by Jose Algue and other Jesuit fathers of Manila
in their compendious work, _Archipielago filipino_ (Washington,
1900). Statistics showing the growth of the Christianized native
population from 1735 to 1898 are compiled from various sources--a
remarkable increase, which the editors ascribe mainly to missionary
labors. Then the various sees are enumerated, with their bishops,
cathedrals, courts, seminaries, and priests; and the various houses,
colleges, and other institutions possessed by the respective
religious orders in the islands, besides the colleges of each in
Spain. Considerable space is devoted to a characterization of
the religious spirit that prevails among the Filipinos; and to
the conclusion that general freedom of worship in that archipelago
"would be a fatal measure to any government that rules the destinies
of Filipinas," and might result in a politico-religious war. The
American government is therefore warned not to allow such freedom in
the islands.
The Editors
July, 1905.
DOCUMENTS OF 1637-1638
Remonstrance of Augustinians against the _alternativa_. Juan
Ramirez, O.S.A., and others; September 9, 10, 1637.
Corcuera's campaign in Jolo. Juan de Barrios, S.J.;
March-April, 1638.
Sources: The first of these documents is obtained from a MS. in
the Archivo general de Indias, Sevilla; the second, from one in the
Academia Real de la Historia, Madrid.
Translations: The first document is translated by Emma Helen Blair
(except the Latin part, by Rev. T. C. Middleton, O.S.A.); the second,
by James A. Robertson.
REMONSTRANCE OF AUGUSTINIANS AGAINST THE ALTERNATIVA
Sire:
In fulfilment of your Majesty's commands and of the obligation that
rests upon us as your Majesty's loyal vassals and humble chaplains,
we have every year rendered account to your Majesty of the progress
made by this province of Philipinas of our father St. Augustine;
and [have told you] how the religious of the province--whom your
Majesty has sent to these regions, at the cost of his royal estate,
for the conversion of these peoples and the direction of those who are
converted--are and have been occupied, with the utmost solicitude, in
fulfilling their obligations and your Majesty's command by gathering
rich fruits, both spiritual and temporal.
It is now eight years, [1] Sire, since this province received
a brief from his Holiness Gregory Fifteenth of blessed memory,
that was obtained improperly, through the efforts of the religious
who are in this province who are born in these regions. In it his
Holiness ordained that all the elections among the said religious,
from that of provincial to that of the most petty official, should
be shared between the religious of these regions and those who have
come from Espana at your Majesty's cost. The execution of this decree
was impossible, because the number of the said religious who were
born in these regions was much less than that of the offices which,
it was ordained, must be conferred upon them. On this account, appeal
was made to his Holiness, who was more clearly informed [about the
matter]. Nevertheless, these letters have caused great commotions in
the order itself and in the community; for many persons in the colony,
on account of being kindred of the religious of this country, and
many others who, like those religious, were born here, have taken up
the cause as their own--thinking that they are thus defending their
native land. This is a difficulty that may give rise to many others;
and these provinces have during all this time suffered many anxieties
and losses, as will appear from the reports which we are sending to
your Majesty with this letter. This year it pleased our Lord that
another brief should come, from his Holiness Urban Eighth, which
revoked the former brief of Gregory Fifteenth. It was sent to the
archbishop of this city of Manila, so that he might--as the truth of
the allegations made in Rome by the father-general of our holy order
was evident--annul the former brief, and leave the elections of this
province in the liberty which our constitutions provide, without any
discrimination between nationalities. We gave many thanks to our Lord
for the favor that He had granted us; for, with this second brief,
we promised ourselves the peace and quiet that are necessary in order
that we all may more freely occupy ourselves in our Lord's service,
and in fulfilling the purpose for which your Majesty was pleased to
send us to these lands. But such was not the case; for the archbishop
was angry (according to what we can understand of the matter)
because in the former year of 35 we followed the cathedral church,
during his absence, in the observance of an interdict which he had
laid on this city--a proceeding which he greatly resented because,
he said when he returned to this city, the interdict had not been
raised by his order or with his consent. Now, as this business has
come into his hands, he is giving us many opportunities for gaining
merits; and although the narration made in the brief is so accurate
and truthful that there is nothing more evident, he has displayed his
cognizance of it by reducing it to the terms of an ordinary litigation,
and has made plain his intention, which is to exceed the commission
that his Holiness gives him in the brief--to the very considerate
prejudice and injury of this province and of the observance of our holy
constitutions. By his conduct the opposition that we have thus far
suffered from lay persons born in these regions has been continually
stimulated--to such an extent that Don Sebastian Hurtado de Corcuera,
the governor of these islands, saw that he had reason to fear some
bad ending to such beginnings; and therefore, with the prudence and
carefulness which he displays in all matters concerning his government,
he suppressed the disturbances which were being stirred up.
We do not know, Sire, how this will result, although we strive in
all things to possess our souls in patience; and we trust to the
justice of the governor of these islands, that he will protect us in
all that our just claims and rights shall permit. For we can have
only this consolation in the present emergency, that violence is
threatened against us; and that the protection which the governor of
these islands has extended to your Majesty's vassals in such cases,
and his defense of the royal patronage, have been the occasion of
the commotions and troubles which have occurred in this city during
these last two years. For if the archbishop had chosen to avert them
he could have done so, without losing anything of his jurisdiction,
or failing to meet the obligations of a vigilant prelate.
Accordingly, we entreat your Majesty not to give entire credit to all
the reports about this matter that are written to your Majesty from
this country; for we know how persons regard our affairs at present,
and that many are ruled by prejudice, and not by the facts in the
case. The same risk is run in other matters, for there never was a
judge who could please all persons. What we can assert and certify
to your Majesty is the great zeal which Don Sebastian Hurtado de
Corcuera has always displayed in the service of God and your Majesty,
and in the increase of the royal estate. For in his own life he
sets an example to the most devout religious; and in his personal
attention to the duties of his offices he continues without being
turned aside to anything else. His actions are guided by the law of
God and the service of your Majesty. He is vigilant in preventing
all offenses against God, and in military discipline. It seems as
if our Lord has aided him, in consequence of this; for it is in
his time that these islands of your Majesty, and your vassals, find
themselves in a condition of peace, without being harassed by so many
enemies as neighboring nations have--who have inflicted on them so
much damage through many previous years, with pillage, fire, murder,
and captivity. And as the most powerful enemy was the king of Mindanao,
last year the governor went in person to punish him in his own kingdom;
and he conquered that king and gained possession of two fortresses,
the most important that he had, with many cannons, muskets, and other
fire-arms. From this campaign the arms of your Majesty have gained
much reputation, and all the enemies of these islands are intimidated;
while the vassals whom your Majesty has in them are more established
in their obedience. If that fortunate victory had not occurred as it
did, there might have been much reason to fear for the allegiance that
the peoples of these islands owe to your Majesty. And Don Sebastian
deserves that your Majesty bestow upon him greater rewards, since
in more important posts the services which he can render to your
royal crown will be greater. May our Lord guard your royal person,
granting you the prosperity which your Majesty's many realms ask from
God, and of which they have need. Manila, September 9, 1637. Your
Majesty's chaplains, who kiss your royal feet,
Fray Juan Ramirez, provincial.
Fray Cristobal de Miranda, definitor.
Fray Geronimo de Medrano
Fray Alonso de Caravajal
Fray Juan de Montemayor
Fray Manuel de Errasti
Relation of events in the Philipinas province of the Order of
St. Augustine, and of the effects caused therein by the letters
of his Holiness Gregory XV in which he commanded that the
elections for offices, from the provincial to the most petty
official, should be made alternately between the two parties--one,
the religious who took the habit in Espana and came to these
islands for the conversion of the infidels and the direction of
those who are converted; the other, the religious who have
entered the order in the Indias.
This province of Philipinas of the order of our father St. Augustine
has enjoyed, from the time of its foundation at the conquest of
these islands, the utmost peace in its ordinary government; and
it is by virtue of this that it has accomplished so great results
in the service of the two majesties [_i.e._, God and the king of
Spain]--being always occupied in the conversion of these peoples,
and in the direction of those who are converted; and devoting so much
care to the fulfilment of its obligations, even when the results of
their labors made their devotion so manifest. In this state the order
was maintained, making great progress in the gain of souls, until the
year 29, in which this said province received a brief from his Holiness
Gregory XV, in which he commanded that the elections in the province,
from that of provincial to that of the most petty official, should
be made alternately between the religious who had come from Espana
at the cost of his Majesty, and those who had entered the order in
these regions. The brief was laid before the province; [2] but it had
been obtained by misrepresentations, and its execution was impossible
because the religious who had taken the habit in the Indias were very
few, numbering less than one-third as many men as were the offices
which the said brief commanded to be given to them. For these reasons,
the province appealed from the execution of the decree; but, although
this appeal was so just and so conformable to law, the judge whom they
had appointed to execute the decree [3] refused to allow it, declaring
that we were publicly excommunicated. Afterward, the royal Audiencia
here, to whom we had recourse with a plea of fuerza, declared that the
judge had committed it against us in not allowing the said petition
and appeal, that it might go before his Holiness. Then the judge,
compelled by the royal Audiencia, admitted the said appeal, and set
a time when it should be brought before the authorities at Roma. In
order to serve better the interests of this province, we appeared,
through our procurators, within the allotted time at Roma, and
furnished official statements presented by us, with all due solemnity.
But this was not sufficient to make the religious who took the habit
in the Indias cease from disturbing the peace of the province; for
they appointed, in the year 35, another judge to execute the said
brief. He undertook to establish his judicature by proceeding against
us with harsh and violent acts, and caused us much anxiety; for he
was aided by nearly all the lay persons of this colony who were born
in these islands, who took up this cause as their own. They caused
many disturbances, and used language so offensive that they obliged
the honorable and well-intentioned people of this city to come to our
defense. This was done by the bishop of the city of Santisimo Nombre
de Jesus in Cubu, who was then governing this archbishopric; for as
judge of the ordinary he demanded from the said judge-executor the
documents by virtue of which the latter had erected a tribunal within
his territory. [4] Under the compulsion of censures and pecuniary
fines, the said judge-executor gave up the documents; and his Lordship,
having examined them, declared that they were not sufficient. [5] This
declaration was supported and favored by Don Juan Cereco de Salamanca,
who was at that time governor of these islands; and he also interposed
the superior authority of the office which he filled, to calm and
quiet in their beginnings these commotions--which threatened, if they
should increase, much greater troubles. They were quieted for the
time; but in the following year, 36, those religious again nominated
another judge [6] to execute the said brief, who began to carry out
this commission with even greater violence than the two former judges
displayed. His conduct was such that we could not protect ourselves,
although we protested that this cause devolved upon his Holiness;
and we offer here the authentic testimony of our statement presented
in course of appeal, the tenor of which is as follows:
"By this present public instrument be it known to all that in the
year of the birth of our same Lord Jesus Christ, 1631, the fourteenth
indiction, the twenty-ninth day of March, and the eighth year of the
pontificate of our most holy father in Christ and our lord Urban VIII,
by divine Providence pope, the reverend brethren of the Order of Saint
Augustine resident in the province of the Philippines, who made their
profession in Spain, have proceeded against the brethren similarly
resident in the same province, who were received into the order in
the Indias. As filed in my office, etc.
"To the petition in the memorial and brief as presented, the
reverend father Master Peter Ribadeneira, [7] assistant [general]
for the Spains and procurator for the Indias [or Philippines],
made answer as follows: That his clients were not bound thereto,
inasmuch as the said ordinances could not be carried into effect by
reason of impossibility, since the brethren who were given the habit
[of the order] in the Indias are fewer in number than the offices
[_or_ positions] to be filled [by the same]; wherefore the decree _de
alternativa_ [8] cannot be complied with in the conferral of the said
offices. Moreover, that the said brief was obtained without a hearing
of his clients, and therefore is surreptitious, besides being contrary
to truth in that the charge was made therein that a sedition had taken
place among the [brethren]. Wherefore protest has been entered that
no further steps be taken unless by [due process of law], etc.
"Whereupon I the undersigned, a notary-public, have been requested
to have made and drawn up one or more public instruments in reference
to all and singular the above, according as may be needed or demanded.
"Done at Rome in my office, etc., of the Rione del Ponte, [9] in the
presence and hearing and cognizance of Don Bernardino Pacheto [10] and
Don Jacobo Francisco Belgio, fellow-notaries and witnesses, especially
called, requested, and summoned to all and singular the above."
We also present an original letter from the general of our order, and
another from the father assistant of the province of Espana, in which
they tell us how his Holiness had already revoked the said brief;
also another letter, from the procurator of this province at that
court [_i.e._, Madrid], in which he notified us that he had presented
the brief of revocation in the royal Council of the Indias. But,
notwithstanding these letters, the religious who had taken the
habit in the Indias persisted all the more in persuading their judge
to hurry forward the legal proceedings and to urge on the acts of
violence which he was executing against us; and in this importunity,
and in the opposition which the said religious made to the letters and
advices of the general and of the assistant in the Spanish provinces,
was admirably displayed the obedience and respect that they have
for their superior. At this juncture also arose disturbances made by
the relatives of the said religious, occasioning many scandals; and
the friars, encouraged by the support which these people gave them,
could not be corrected within the convent, and disturbed it to the
utmost. They made promises to the lay brethren to ordain them as
priests in order to draw these into their following; and _so_ far
did they go that all of them together sallied out from the convent
one morning--the second day of August in last year--more than two
hours before daylight, and carried with them the doorkeeper and three
lay brethren, leaving the gates of the convent open. Roaming through
the streets at those hours, with very great scandal, they went where
they chose until daylight; and then they went to the palace, where
they presented themselves before the governor of these islands, Don
Sebastian Hurtado de Corcuera--demanding, under pretext of desiring
freedom to prosecute their just claims, that he shelter them under the
royal patronage, take them out of the [Augustinian] convent, and assign
them another where they could reside. The governor, with the prudence
and great zeal which he displays in all the affairs of his government,
rebuked them for this proceeding, ordered that the provincial be
summoned, and charged him to take the religious back to the convent,
but to treat them kindly; and, although recognizing the serious nature
of their act, he requested the provincial not to punish them for it,
and the latter acted in accordance with the governor's wishes.
But those religious continued to cause much mischief and trouble,
and there was reason to fear other and greater difficulties. The
procedure of the judge was so violent that he went so far as to
issue an act in which he represented the preceding [session of the]
chapter as nugatory, and commanded the provincial, with penalties
and censures, to surrender within two hours the seal of the province,
so that it might be given to the person on whom the said judge should
see fit to bestow it. They delayed notification of this act to the
provincial until sunset, so that he could not reply within the time
set; and as soon as morning came, they declared that he had incurred
censures. The governor of these islands, as your Majesty's lieutenant,
interposed the authority of his office; and thus were prevented the
great injuries that were beginning outside the order--and, within it,
the disturbance and schism which had begun. This was done by means
of an act issued by the judge, in which he suspended the former
act, and decided that the trial of this cause should be deferred for
forty days before the [next] chapter-meeting. Therewith this province
remained in peace and quiet, [11] and all the religious attended to
their obligations--until the arrival, in this year of thirty-seven,
of the bull for this province, passed by the royal Council of the
Indias, in which our most holy father Urban Eighth revoked the brief
for the _alternativa_; its tenor is as follows:
"Since, however, it has lately been reported to us by our beloved son,
the prior-general of the order [12] of the brothers hermits of Saint
Augustine, that in the aforesaid province nearly all the brethren of
Spanish blood of the said order resident therein were sent to those
countries at the expense of our very dear son in Christ, Philip,
the Catholic king of the Indias, in order that they might labor for
the conversion of heathens and the instruction of converts; that
moreover in the province and order of the aforesaid brethren in those
countries there are very few [brethren] known as creoles [_criolli_],
who are fit for the charge of those peoples: Therefore in the letters
presented as inserted ahead, in view moreover of the fact that it is
impossible to have the law carried out since the creole brethren are
not numerous enough to fill the aforesaid offices with the care of
souls attached thereto, an appeal has been taken to us and to the
apostolic see to have the said decrees set aside. Hence the said
prior-general has humbly petitioned us of our apostolic kindness to
make due provision in the premises.
"Therefore hearkening to the petition of the said prior-general,
desirous moreover of rewarding him with especial favors and graces
[we hereby,] in order that these presents alone be carried into
effect, do absolve him and declare him thus absolved from whatsoever
excommunication, suspension, interdict, and other ecclesiastical
sentences, censures, and penalties incurred by law or individual court,
should he in any manner have been entangled thereby; moreover through
these presents we charge and order your fraternity that, should the
petition be grounded on truth, you interpret benignly and recall the
letters inserted ahead, to the end that by our apostolic authority the
elections for the future be free, in accordance with the constitutions
of the said order, the same as if the letters inserted ahead had not
been issued. The same letters inserted ahead and all other things to
the contrary notwithstanding.
"Given in Castel Gandolfo [13] of the diocese of Albano, under the
seal of the Fisherman, the eighteenth day of May, the year one thousand
six hundred and thirty-four, and the eleventh year of our pontificate."
This entire clause appears inserted in the brief, after the relation
which is made therein of the brief which his Holiness Gregory XV
issued in favor of the alternate elections--which is the one which
his Holiness [Urban VIII] revoked by the said letters, as appears by
them. We presented this brief to the archbishop of Manila, to whom
its execution came committed, with the cognizance of the clause _si
preces veritate nitantur_; [14] and with the said brief the attorneys
for our cause presented three certified statements by the provincial
and definitory of this province, drawn from its books, and sworn
to and signed by all. In one of these statements is contained the
number of the religious in this province who took the habit and made
profession in the kingdoms of Espana. Of these there are ninety-three,
among whom are two youths graduated in theology; ten lecturers in
arts and theology; thirty preachers who completed their studies in the
realms and universities of Espana, and in that country received their
diplomas as preachers; and twenty-four preachers who came to these
islands before they completed their studies, and received that title
in these provinces. In another statement is contained the number of
the religious in this province who have taken the habit in the Indias;
these are thirty-three. Six of them should be excluded: two of these
are of Portuguese nationality, sons of the Congregation of Yndia--who,
by a decree of his Majesty, and the decision of a full definitory of
this province, are commanded to return to their own congregation. Two
others are prevented from saying mass--one by old age, and the other
by having been insane more than fifteen years. Another is of Japanese
nationality; and the sixth is a mestizo, son of a Portuguese father and
a Japanese mother. At the foot of this memorandum is a declaration by
the definitory that there are other persons on the list therein who are
disqualified, legally and by our constitutions, from holding offices
in our holy order--whom, if it should be necessary, they will make
known. In the third certificate is contained the number of offices that
this province furnishes; there are eighty-four of these, in which must
be counted the sixty-six convents of the order which are residences
of ministers, and three others which are communities. The archbishop
accepted these certified statements, and commanded, by an act which
he issued officially, that the two religious who acted as attorneys
for the religious who had taken the habit in the Indias should be
notified of these statements; and that when they had examined and
understood the papers, they must declare under oath whether these were
authentic and legal, and if they had anything to add to them. After
the said attorneys had examined and understood them, they declared
that the statements were accurate and truthful; and likewise, by
a juridical act of his Lordship, the same notification was made to
seven or eight other religious of the same faction of the Yndias,
who also under oath declared that the statements were accurate and
truthful. Notwithstanding this evidence, the archbishop began to allow
petitions from the said attorneys for the party of the Yndias, in which
they promised to furnish evidence that the narration made in the said
brief was false--saying that the word _paucisimi_ [_i.e._, "very few"],
which is in the said brief, signified no more than two or three; and
that the words _inepti ad administrationem populorum_ [_i.e._, "not
fit for the charge of those peoples"] meant unfitness of the intellect;
and they endeavored to prove that they were competent and capable for
the offices that the province had. The religious of Espana opposed
this, evidence, saying that such was not the signification of those
words; for _paucisimi_ was understood with respect to the offices, and
_inepti ad administrationem populorum_ meant lack of strength in their
numbers--as farther down the same brief explained it in the words:
_Quod dicti patres in numero suficiente apti non sint_, and _oficiorum
prefatorum distributione_. [15] And as for the arguments adduced at
Roma when this matter was presented in course of appeal--which were
stated in the testimony, as is most clearly evident--those religious
did not oppose these allegations, or many others which were made to
his Lordship. To him were also presented several protests against the
injuries which this province, in their general opinion and belief,
had to suffer, and, as many individuals of their number thought,
difficulties which might arise from furnishing the said information,
as a reason why his Lordship might fail to accept this statement of
the case. These difficulties appear, and in fact have begun to make
trouble with persons outside of the order. The religious of Espana saw
this; and they knew that the witnesses who gave their testimony in the
case could not have knowledge of all the religious in this province
who have taken the habit in the Yndias, nor of their qualifications,
nor for what offices they were suitable according to our constitutions;
moreover, they heard that it was certain that the said fathers of the
Yndias faction were representing and alleging their own suitability
[for those offices]--the purpose of these efforts being to establish
by them new pretensions in the two courts [of Madrid and Roma], and
with those representations to cause fresh disturbances and uneasiness
in this province. To obviate this mischief, and to make clear and
evident the justice in the claims of both sides, and to prevent
gossip by persons outside of the order regarding the qualifications
of the religious, the fathers of Castilla presented a petition in
which was inserted a memorandum of the religious in this province who
belonged to the Yndias faction; these are thirty-three, the same as
those mentioned in the certified statement of the definitory that was
presented earlier. Constrained by necessity and the strait in which
they found themselves, the fathers of Espana testified, under oath
and in legal form, in what manner fifteen of the religious mentioned
in the said petition were disqualified or disabled, by law and the
constitutions of our order, for holding official positions in the
order. They also demanded that, of the eighteen who remained, the
attorneys of the Yndias faction should declare, for each separately
and in detail, what learning and competency he possessed; whether
he had been a student in any course of science or arts, and where
and at what time; for what offices in the order he was competent,
according to our constitutions; and in which of the four provinces
which this province [of St. Augustine] administers--in which it is
necessary to know the Tagal, Pampanga, Ylocan, and Bisayan tongues,
which are all different languages--each of those religious was a
minister. [They were also asked to name] those who had sufficient
fluency in the language to preach the gospel and declare the mysteries
of the faith to the Indians; and whether there were any religious of
their faction who were qualified to be preachers in this convent of
Manila and in other Spanish towns and convents; whether there were
any such religious capable of teaching arts and theology (both moral
and scholastic), or of deciding the difficult questions that are
wont to arise regarding the administration of the sacraments in the
provinces. The fathers of Castilla stated that, when the truth of these
matters should be ascertained, they were ready to make concessions,
without the necessity of a formal investigation; and that in matters
where there was any doubt, they would have the religious appear before
his Lordship [the archbishop], so that before him and the professors
of the two universities of this city, or before the superiors of the
religious orders, they might be examined by the official examiners of
this province, and their qualifications be made evident. They have
made no reply to this request, and we fear that the archbishop will
not oblige them to answer it--inasmuch as in the number of the said
eighteen religious not eight will be found who can in strictness be
considered qualified to hold an office _cum cura animorum_ [_i.e._,
"with the care of souls"], and not one for positions as professors
or preachers in this city of Manila, while only two are well versed
in cases of conscience.
The affair remains in this condition, and we do not know how it will
end; for in this country justice and law do not secure, to one who
seeks justice, the attainment of his object. Done at this convent of
St. Augustine in Manila, on the tenth of September, in the year one
thousand six hundred and thirty-seven.
Fray Juan Ramirez, provincial.
Fray Cristobal de Miranda, definitor.
Fray Geronimo de Medrano
Fray Alonso de Carabajal
Fray Juan de Montemayor
Fray Manuel de Errasti
CORCUERA'S CAMPAIGN IN JOLO
In my last letter I wrote to your Reverence of the result of the first
attack--which was unfortunate, because the Moros repulsed us, as I told
your Reverence. Not less unfortunate will be the news that I shall
now relate, [16] which it is yet necessary for me to tell, in order
to fulfil my duty and to remove the clouds arising from rumors and
letters that will go there. I am here and see everything; and there is
never a lack of those who tell many new things, and exaggerate matters
that are not so great as they will relate and descant there, where
no one can report and declare what has happened. It is as follows.
Since that attack, we have made two others. The first was with five
mines which we had made, with which we expected to blow up a great
part of those walls. All of the mines were fired, and, thinking that
they would cause the same effects as the others, our men retired
farther than they ought to have done. Four of the mines exploded,
and did not a little damage among the enemy. They, full of fear,
fled down from their position; but, as the mines did not make the
noise that we expected, we did not, accordingly, get there in time,
as we were quite distant because of our fear lest the mines do us
harm. The Moros retook their position, so that we were repulsed this
time, as we had been the other--with the death of a captain, while some
men were wounded. The fifth mine was left, and did not explode that
time. Hence its mouth was looked for, and having found it, we tried
two days after that to make another assault. The assault was made after
the mine had exploded. That mine was larger than the others had been,
and caused much damage. But the Moros fortified themselves again,
with greater strength than they had the last two times; and defended
themselves in their trenches, which had been fortified with many
stockades and terrepleins, so that we could not enter. We lost some
soldiers on that occasion, who tried to show that they were bold and
valiant. Among them was the sargento-mayor Melon, who was struck by
a ball which passed through him and carried him off in two days. May
God rest his soul! Thereupon, we retired to our posts, and endeavored
to collect our men and carry away the wounded, who were many. We
have lost four captains of renown in these three assaults--namely,
Captain Pimienta, Captain Juan Nicolas, Captain Don Pedro de Mena, and
Sargento-mayor Gonzales de Caseres Melon. Besides these three assaults,
another misfortune happened to us, on St. Matthew's day, which was as
follows. Captain Rafael Ome, going with forty-six men and two hundred
Indians to make a _garo_ [17] (as we say here), and having taken
up quarters in a field, where there was a fortified house, arranged
his posts at intervals and ordered his men to be on their guard. But
since man proposes and God disposes, the posts were either careless,
or God ordained it thus; for suddenly the enemy rushed upon our men,
who could not unite, as they were by that time scattered through the
forest. The enemy, having caught them off their guard, made a pastime
of it, killing twenty-six men, and carrying off arms, powder, balls,
and fuses. I regard that event as the greatest of all our losses. Among
those of our men killed there by the enemy was Captain Lopez Suarez,
a fine soldier. Our men were not disheartened by these reverses,
except such and such men. The governor well sustains the undertaking
with [all his powers of] mind and body. He has surrounded the entire
hill with a stockade and a ditch, and has sown the ground with sharp
stakes so that the enemy may neither receive aid nor sally out from
it. At intervals there are sentry-posts and towers, so close that they
almost touch. There were six barracks along it, so that if any tower
should be in need the soldiers in them could go to its defense. Some
of them have six men, others four, and those which have least three
men, as a guard. The enclosure is one legua long and surrounds the
hill. I do not know which causes the more wonder, the fort of the
Moros or the enclosure of the Spaniards--which restrains the Moros,
so that they issue but seldom, and then at their peril. We are day
by day making gradual advances. Today a rampart was completed which
is just even with their stockades, so that we shall command the hill
equally [with the enemy]. God helping, I hope that we shall reduce
their trenches, and then we shall advance from better to better. May
God aid us; and _si Dominus a custodierit civitatem frustra vigilat qui
custodit eam_. [18] Father, prayers and many of them are needed. Will
your Reverence have them said in your holy college, and excuse me and
all of us for what we can not do. I forward this letter, [hoping] for
its good fortune in the holy sacrifices of your Reverence, etc. Jolo,
March 31, 1638. To the father-prior of Manila.
_Pax Christi, etc._
I would like to be the bearer of this letter, and to fulfil my desires
of seeing your Reverence and all the fathers and brothers of your
Reverence's holy college. That is a proposition for which credit
may be given me, but the time gives space only to suffer; and thus
do we have to accommodate ourselves to it, and to check our desires,
drawing strength from weakness. I must content myself with writing,
which would be a pleasant task, if I could do it at my leisure, and not
so hastily as I have made known in certain letters that I have sent
to your Reverence--not losing or neglecting any occasion at which I
could write. And so that this opportunity should not pass without a
letter from me, I have hastened my pen beyond my usual custom, and
have written very concisely and briefly--although I could write at
greater length, and give account of many things which I leave for a
better occasion. That will be when it is the Lord's pleasure for us
to see each other. Moreover, I have no pleasant news to write, since
that which I could write would all be to the effect that we have not
gained this enchanted hill; and that, at the times when we have tempted
fortune, we have retired with loss of some men and many wounded.
Continuing, then, in the same style as the last letter, I declare
that since the first assault, in which we were driven back with the
loss of Captain Don Pedro Mena Pando, Adjutant Oliva, and Alferez
Trigita, we have made two other assaults. One was on the twenty-fourth
of March, the eve of our Lady of the Assumption. The second was on
the twenty-eighth of the same month. In the first, we trusted to the
mines that had been made, by means of which we expected to make a safe
entrance. We would have made it had our fear of receiving harm from
them matched the little fear of the enemy--who, as barbarians, did not
prepare for flight, although they knew our designs. Of the five mines,
four blew up; and as was seen, and as we afterward learned here from
some captives, there was a great loss to the enemy. As soon as they
saw the fire, they took to flight; but our men, being at a distance,
could not come up to seize the posts that the enemy abandoned,
until very late. That gave the Moros time to take precautions, so
that when we had come up, it was impossible to gain a single thing
which the mines had given us. On that occasion both sides fought
very valiantly. The wounded on our side were not many, and our dead
even fewer; among the latter was Captain Pimienta. We were forced to
return to our posts without having gained more than the damage wrought
by the mines. The loss of those people was considerable, while not
few of them perished because of the severity of our fire. But with
the opportunity of the fifth mine which remained (which could not
have its effect, because the fire-channel of the others choked it),
the third attack was made inside of two days, by first setting fire
to that mine, and by arranging the men better than on the day of
the previous assault. They were set in array by the governor, who in
person came up to these quarters on that occasion. They set fire to
the mine, and more was accomplished than on the preceding days. Many
of the enemy were killed; but, as the entrance was so deeply recessed,
it could not be forced so freely by us, for the Moros were able to
defend it from us, with so great valor that we could not take it. Our
men fought with so great spirit and courage that it was necessary for
the leaders to use force with them in order to get the men to retire,
when they saw the so superior force of the enemy. On that occasion
they killed seven of our men, besides wounding many. Among the latter
was Sargento-mayor Melon, who was shot through the lung by a ball. He
died on the second day, to the grief of all this army. Thereupon his
Lordship made his men retire to their quarters, and commanded that the
fort should not be attacked, but that they should proceed to gain it by
the complete blockade of the enemy, as we are doing. By this method,
I think that we shall make an entrance into the fort. Already we have
one bulwark, which we have made level with their entrenchments; and
we are raising our works one and one-half varas above them, so that
we are dislodging them with our artillery. They are retiring to the
interior of their fort. By this means we hope to gain entrance into
all their forts; and, once masters of them, I trust by God's help
that we shall conquer their stronghold, and that they will humble
themselves to obey God and the king.
Before those assaults, on St. Matthew's day, Captain Raphael Ome went
out to make a _garo_, as they say here, and to overrun the country. In
this island the level country is heavily wooded as nearly all of it
is mountainous. [19] He took in his company about fifty men [_i.e._,
Spaniards] and two hundred Caraga Indians. The captain reached a field,
and having lodged in a fortified house, such as nearly all those houses
are (for those Indians of the mountain, who are called Guimennos, [20]
build them for their defense), he placed his sentries and seized the
positions that he judged most dangerous. But since _non est volentis
neque currentis_, etc., either because of the great multitude and the
wiliness of the enemy, or (as is more certain) because the sentries
were careless, and the other men asleep, the enemy came suddenly and
attacked our soldiers--with so great fury that they killed twenty-six
men, among whom was Captain Lopez Suarez, a brave soldier. The leader
and captain, Ome, was in great danger. He fought in person with so
great valor that, although run through with a spear, he attacked and
defeated his opponent, laying him dead at his feet. Few of our men
aided him, and many of them retreated immediately, thus allowing
the enemy to capture from us twenty firearms, with fuses, powder,
and balls. That was a great loss, and it is certain that we have not
hitherto had a greater. And if any loss has occurred, it has been
due to the neglect and confidence of the Spaniard.
Today two Bassilan Indians came down from the hill to ask for mercy,
and for passage to their own country. They say that they are sent by
the datos in the stronghold who came from that island of Bassila or
Taquima; and that, if permission and pardon were given to them by the
_pari_ [_i.e._, Corcuera], one hundred and thirty of them would come
down in the morning. We regard this as a trick of that Moro; and,
although it may be as they say, we are taking precautions, and are
watching for whatever may happen. It they should come, they will be
well received; and that will not be a bad beginning to induce others to
come from the hill. I shall advise your Reverence of such event on the
first occasion. What we know that they are suffering within [the fort]
is the disease of smallpox and discharges of blood, together with great
famine; because we have surrounded the entire hill with ditches and
stockades, set with sharp stakes, which run around it for more than
one and one-half leguas, and within musket-shot [of their fort] is a
sentry-post [_garita_] or tower in which three men and three Bantayas
are staying. By that means the enemy cannot enter or go out without
being seen; and, when they do that, they are given such a bombardment
that scarcely does any one dare to go outside of their walls. The
hill is a beautiful sight, and if it were enjoying holy peace instead
of war, it would be no small matter of entertainment and recreation
to survey the landscape at times. The Moro does not like to see us,
and is looking at us continually from his stronghold and yelling and
scoffing at us--as they say sometimes that the Spaniards are chickens;
again, that they are sibabuyes; [21] and again, that they will come
to set fire to us all, and kill us. The Moro is a great rascal and
buffoon. I trust in God that in a little while He will be ready for
our thanksgivings [for the defeat of the Moros]. Will your Reverence
urge His servants to aid us with their sacrifices and prayers. Those,
I believe, it will be that must give us the victory, and that must
humble the arrogance of this Mahometan. His Lordship is displaying
great firmness and patience, as he is so great a soldier. Already has
he almost raised a stone fort on the beach, for he intends to leave
a presidio here, and I think that it will be almost finished before
he leaves. Nothing else occurs to me. Of whatever else may happen,
your Reverence will be advised on the first occasion. If I have gone
to considerable length in this letter, it is because I have known,
one day ahead, of the departure of this champan. I commend myself
many times to the holy sacrifices of your Reverence. This letter
will also serve for our father provincial, etc. Jolo, April 5, one
thousand six hundred and thirty-eight.
The Moro has returned today with a letter from the queen and all the
stronghold, in which they beg pardon and humiliate themselves. May
God grant it, and bring them to His knowledge. I shall advise you of
the result. I hear that Dato Achen is dead. If that is so, then the
end has come. Today, the sixth of the above month.
_Pax Christi_
_Deo gracias qui dedit nobis victoriam per Jesum Christum Dominum
nostrum._ [22] I have written your Reverence another letter, by way of
Othon, telling you that it was our Lord's pleasure to give us a joyous
Easter-tide, the beginning of what has happened. His Divine Majesty
has chosen to bestow upon us an overflowing blessing, by the reduction
of these Moros so that they should come, abased and humiliated, to
beg His governor for mercy; for, whether it was the latter's plan
to go to treat for peace at Basilan for their men, or whether they
should send them all, that they might see how the governor viewed their
petition, the following day they came with letters from the queen [23]
for Father Pedro Gutierrez and his Lordship. Therein she begged the
father to protect her, for she wished to come to throw herself at the
feet of the _hari_ of Manila, and to beg his pardon for the obstinacy
that they had shown hitherto. The father answered for his Lordship,
in regard to the pardon, that if they agreed to do what was right,
they would be very gladly pardoned; but that in regard to their coming
it was not time, until they would humbly give up the arms which they
had taken from us, and the captives, vessels, and holy ornaments;
and that, even though the queen had so great authority, so long as
the king did not come, he must declare and show his willingness to
accept what the queen had written. Accordingly, the king wrote to
the same father and to his Lordship next day, begging the same thing
and more earnestly. But he was not allowed to come--which he urgently
entreated--until they should have given up the arms and other things
of which they had robbed us. Difficulties arose over this point, as
to which of the two things was to be done first. The Moro declared
that he wished to treat first of the peace, and the points on which
they were to agree; and therefore it was necessary to see the _hari_
of Manila first of all. But Don Sebastian, as he was so experienced
in these matters of war (in which God has inspired him with so
wise resolutions, and given him even better results), held firm to
his proposals. Two days passed, but at last the king agreed to the
terms, by giving up the pieces of artillery which he had captured from
us. There were four iron pieces; and, in place of one which had burst,
one of bronze was requested, which many mines had buried. Afterward we
found the broken piece, by opening the mouth of one of the mines; and
he gave it to us willingly--saying that he had thus brought the broken
piece, and that he ought not for that reason to give another in its
place; and that that which had been asked from him had been bought for
forty _basines_ of gold at Macazar. In order that the Spaniards might
see what an earnest desire for a permanent peace was in his heart,
and that he was greatly inclined to it, he sent also some muskets,
although few and poor ones. In what pertained to the captives, he
said that he would surrender those that he had, but that he could not
persuade his datos to give up theirs; still he would ask them to give
their captives. At most, he sent eleven Christian captives, counting
men, women, and children. He had already spent the holy vessels, for,
since it was so long a time since they had been brought, he had sold
them to the king of Macazar; but he said that he and all his property
were there, to satisfy the Spaniards for any injury that they had
received. The king petitioned his Lordship to allow him to visit him;
and his Lordship granted such permission for Quasimodo Sunday.
The dattos [_sic_] were very angry that the king was so liberal, and
because he humbled himself so deeply; accordingly, they opposed his
leaving the hill to talk with the governor. They tried to prevent it,
but the king overruled everything by the reasons which he gave to the
datos, and which Father Gregorio Belin gave to him. His Lordship gave
hostages for the king, and ordered Captain Marquez and Captain Raphael
Ome to remain as such. They asked for Admiral Don Pedro de Almonte
and two fathers, but that was not granted to them. Finally they were
satisfied with the two said captains, persons of great esteem and
worth; and the king came down to talk with his Lordship, accompanied
by many chief men. His Lordship received him with such display as he
could arrange at short notice, under a canopy of damask, and seated
on a velvet chair, with a cushion of the same at his feet. Another
cushion was placed at his side upon a rug. As the king entered
the hall, his Lordship rose from his seat, and advancing two steps,
embraced the Moro king; then he made him sit down on the cushion that
had been prepared. Then his Lordship also seated himself beside the
king in his chair, while at his right side was his confessor, and at
his left stood a captain of the guard and the sargento-mayor. Grouped
behind the confessor were the fathers who were in the quarters on that
occasion. There were two Augustinian Recollects, and one Franciscan
Recollect, and a secular priest. Then came Father Gutierrez, and Father
Gregorio Belin. The king requested permission to rest a little first,
for he came, one of his servants fanning him [_haciendole paypay_],
lifting up from time to time the _chinina_ which he wore--open in
front, in order to catch the breeze, and to enable him to shelter
himself from the heat, or to get rid of the fears with which he
had come. His chief men seated themselves after him on that open
floor, a seat very suitable for such nobility, who esteemed it as a
great favor. Then when the king was rested, or reassured from his
fears, they began their discourses or _bicharas_, talking, after
the manner of these people, by the medium of interpreters--namely,
Father Juan de Sant Joseph, an Augustinian Recollect, and Alferez
Mathias de Marmolejo, both good interpreters. The governor set forth
his conditions. The agreement made was: first, that the banners of
the king our sovereign were to be hoisted on the stronghold; second,
that the men from Vasilan were to be permitted to leave the stronghold
and go to their country; third, that the Macazars and Malays were
also to leave and return to their own lands; and fourth, in order
that the first condition might be fulfilled without the rattle of
arms and the shedding of blood, all the enemy were to come down to
our quarters, while the king and queen and their family could come
to that of the governor. The Moro king did not like this last point;
but as he saw that matters were ill disposed for his defense, he had
to assent to everything. But, before its execution, he begged his
Lordship to communicate the terms with his men and datos, saying that
he would endeavor to get them all to agree to the fulfilment of what
his Lordship ordered; and that in a day and a half he would reply and,
in what pertained to the other conditions, they would be immediately
executed. This happened, for the Basillans descended in two days with
all their men and families--in all, one hundred and forty-seven. Some
fifty or sixty did not then descend, as they were unable to do
so. The Macazars refused to descend until they received pardon from
his Lordship, and a passport to their own country. Therefore their
captain came to talk with his Lordship, who discussed with him what
was to be done with him and his men. The latter are very humble and
compliant to whatever his Lordship should order. His Lordship answered
that he would pardon their insolent and evil actions, and they could
descend with security of life; and that he would give them boats,
so that they could go away. Thereupon the captain, giving a kris [24]
as security that they would come, returned, and immediately began to
bring down his property and men. The Malays came with them, for all
those peoples had united against the Castilians. They are the ones
who have done us most harm with their firearms, and have furnished
quantities of ammunition for all the firearms of the Joloans. At the
end of the time assigned to the king for answering his Lordship in
regard to the matters which he had discussed with him, he was summoned,
in order that what had been recently concluded might not be hindered,
as his Lordship had many matters to which to attend. If he would not
come, his Lordship was resolved immediately to continue his bombardment
and fortifications, saying that he would make slaves of all whom he
captured. With this resolution, the queen determined to come to visit
his Lordship; and, so saying and doing, she summoned her chair, and had
herself carried down to the quarters of Don Pedro de Almonte--which
is the one located on their hill, and which has given them so much
to do. She sent a message to the governor, begging him to grant her
permission, as she wished to see him. His Lordship sent a message to
her, to the effect that he would be very glad to see her, and that
she would be coming at a seasonable time. She came to the hall borne
on the shoulders of her men, accompanied by some of her ladies and by
her _casis_, who was coming with pale face. She alighted at the door
of his Lordship's hall. He went out to receive her, and with marked
indications of friendship and kindness led her to her seat, which was
a cushion of purple velvet; and his Lordship, seated in his own chair,
welcomed her through his interpreter, Alferez Mathias de Marmolexo. She
responded very courteously to the courtesies of the governor; for the
Moro woman is very intelligent, and of great capacity. She did not
speak directly to the interpreters, but through two of her men, one
of whom was the _casis_; and often he, without the queen speaking,
answered to what was proposed. The queen petitioned and entreated
the governor to desist from entering the stronghold, for the women,
being timid creatures, feared the soldiers greatly. And if his Lordship
was doing it to oblige her and the king her husband to descend, she
said that they would descend immediately, with all their people. Thus
did she entreat from him whom his Lordship represented; and I desired
that she should obtain this favor. His Lordship answered her that he
would do so very willingly; but that he had an express mandate for it
[_i.e._, to gain the fort] from his king, and that, if he did not
obey it, he would lose his head. "I do not wish," said Toambaloca
(for such is the name of the queen), "that the favor which I petition
be at so great a price and danger to your Lordship. Consequently,
will you kindly grant me three days? and in that time I, the king, and
our people will descend without fail." His Lordship thanked her anew,
and added that with this she obliged him to fulfil strictly what he
had promised her. "Indeed," said the queen, "I have no doubt of it;
for, being in the gaze of so many nations that your Lordship has to
conquer, it is clear that you must fulfil what you have promised
me; for your Lordship's actions toward me would be understood by
all to be those that you would have to perform toward all." This
terminated the discussion. His Lordship ordered a collation to be
spread for the queen and her ladies; and then his Lordship retired,
so that they might refresh themselves without any embarrassment. Then,
having dined, the queen returned to her stronghold with the retinue
that she had brought. Before she left the quarters she was saluted
by the discharge of two large pieces of artillery, which had been
made ready for that purpose. She was greatly pleased by that, and the
next day began to carry out her promises, by sending down a portion
of her possessions. The Macasars and Malays also brought down their
property with hers, and immediately embarked. I had written up to
this point to this day, Saturday, the seventeenth of this month
of April, hoping for the end of all these incipient results and
expected events regarding this stronghold; the issue has been such
as we could expect from Him who has also been pleased to arrange
and bring it to pass. Last night the queen came down to sleep in our
camp or quarters, with some of her ladies. In the morning she went to
report her good treatment to her people; for she was received with a
salute of musketry and large artillery, and a fine repast. All that
has been done to oblige her to encourage her people, for they were
very fearful, to descend immediately. More than two thousand have
now descended, and our banners are flying on the hill, and our men
are fortified on it. May God be praised, to whom be a thousand thanks
given; for He, without our knowledge or our expectations, has disposed
this matter thus--blinding this Moro and disheartening him, so that,
having been defeated, he should surrender to our governor, and give
himself up without more bloodshed. We are trying to secure Dato Ache;
if we succeed in this, I shall advise you. Now there is nothing more
to say, reverend Father, except to give God the thanks, for He is
the one who has prepared and given this victory to us; and to beg
all in your Reverence's holy college to give thanks that the college
has had (as I am very certain) so great a share in the achievements
[here]. The governor is very much pleased, and we all regard him
in the proper light. The men are full of courage, and even what was
carefully done is now improved. I am your Reverence's humble servant,
whom I pray that God may preserve as I desire, and to whose sacrifices
I earnestly commend myself. Jolo, April 17, 1638.
Juan de Barrios
All the Joloans descended, in number about four thousand six hundred,
to the sea. Finding themselves down and outside the enclosure, they
all fled, under cover of a very heavy shower of rain--leaving all their
possessions, in order not to be hindered in their flight. Many mothers
even abandoned their little children. One abandoned to us a little girl
who had received a dagger-stroke, who received the waters of baptism
and immediately died. There is much to say about this, and many thanks
to give to God, of which we shall speak when it pleases God to let
us see each other. Today, the nineteenth of this month of April, 1638.
Barrios
The governor sent messages to the king and queen by two _casis_,
asking why they had fled. They replied that since all their people
had fled, they had gone after them for very shame, but that they
would try to bring them back and to come, and this was the end of the
matter. The result was exceedingly profitable for our soldiers and
Indians; for the Joloans, fearful because they thought that, if they
became scattered, they would all be killed, abandoned whatever they
were carrying--quantities of goods, and chests of drawers--which our
soldiers sacked. Above, in the stronghold, they found much plunder. It
is believed that the king and queen will return, but not Dato Ache;
but this is not considered certain.
_Letter from Sanboangan_
_Pax Christi_
I am not writing to anyone [else], for the lack of time does not allow
me to do so. Therefore will your Reverence please communicate this to
the father provincial, Father Hernandez Perez; Father Juan de Bueras,
and the father rector of Cavite.
When our men were most disheartened at seeing that the fortress on the
hill was so extensive, and that it was becoming stronger daily; that
the mines and artillery had seemingly made no impression on it; that
we had been repulsed four times; and that our men were falling sick
very rapidly: in order that it might be very evident that it was [all]
the work of God, ambassadors came from the hill to beg his Lordship
for mercy. He received them gladly, and asked them for the artillery
that they had plundered from the Christians, etc. They brought down
four pieces, which they had taken from the shipyard, and brought to
us some Christians. Next day, more than one hundred and fifty people
from Basilan descended, who surrendered their arms, and then about
fifty Macazars, who did the same; and all were embarked in the patache.
Next day the king and queen went down and slept in the camp of Don
Sebastian. On the following day (which was the day agreed upon when
all were to descend from the hill), seeing that it was already late,
the king and queen said that they would go to get their people. The
governor granted them permission, and went to a camp that was located
opposite the gate of the stronghold. All the Joloans descended,
carrying their goods, arms, etc., to the number of about four hundred
soldiers, and more than one thousand five hundred women, children,
old men, etc. They reached the governor's camp and Don Pedro de
Francia told the king that they must surrender their arms. The
latter replied that he would surrender them to none other than to
the governor. Thereupon, they went to summon his Lordship; but the
Joloans, seeing that they were going to summon him, fled, under
a heavy shower that was falling, and abandoned all their goods. A
vast amount of riches, many pieces of artillery, and versos, falcons,
muskets, arquebuses, etc., were found. The cause of the Moros fleeing
was their great fear that they were to be killed. On our part, since
Don Sebastian Hurtado held all their stronghold, and had left only
thirty men in his quarters (in order that Dato Ache might not escape),
and as that number could not resist so many people, the Joloans were,
on the contrary, allowed to go without any firearms being discharged.
More than two hundred and fifty of the Joloans have died, and they
were perishing in great numbers from dysentery because the women and
children were placed under ground for fear of the balls. That and the
fear of the mines caused their surrender; for it was impossible to
take their fort by assault. The interior strength of that stronghold
is so great that the Spaniards were surprised; and all recognize
that it has been totally the work of God, and [a result of] the
perseverance of Don Sebastian, who ever said that all must die or
capture the stronghold. Somewhat more than two hundred Christians and
more than one hundred Moro women have come from the stronghold during
this time. All the Moro women are fearful. Up to date eighty-three
Spaniards have died from wounds, and many of them from disease.
_The killed_
Sargento-mayor Melon
Captain Don Pedro de Mena
Captain Juan Nicolas
Captain Pimienta
Captain Lope Suarez
_Died of dysentery_
Captain Don Aregita Martin de Avila
Adjutant Oliba
Adjutant Calderon
Alferez Concha
Alferez Alonso Goncalez
I shall not name others, as they are not so well known, and it will be
known later. Up to date about two hundred Bisayan Indians have died,
most of them from diseases. Don Pedro Cotoan died while en route from
Jolo to Sanboangan, in order to take back the Bisayans, who are a most
cowardly race. Those who have done deeds of valor are the Caragas,
and the Joloans tremble at sight of them. Don Pedro Almonte remains as
governor and lieutenant for the captain-general at Sanboangan, with one
hundred and fifty Spaniards, as has been reported. Captain Jines Ros is
to stay as castellan in Jolo with one hundred and eighty men--Captain
Sarria being fortified in the stronghold with eighty men, and Jines
Ros on the beach in a stone tower that is already eight stones high,
with one hundred men. Captain Marquez is going to Buaren with fifty
Spaniards, although no succor had been sent to Don Sebastian from
Manila. All that has been supplied to excess is truly wonderful,
for the winds have brought (and it is incredible) many champans,
with more than twenty thousand baskets of rice, innumerable fowls,
and pork, veal, beef, and cheeses from Zebu, which have made a very
excellent provision.
They ask for Father Martinez [and] Alexandro [25] at Jolo [and] Father
Carrion at Buiaon, but without an associate. I say that, following
even to the end of the world, I do not know to what to compare these
Moros of Samboangan. They have paid all their tributes. This is a brief
relation. I pray your Reverence to pardon me and commend me to God,
for indeed what I desire is necessary. Sanboangan, April 23, 1638. [26]
APPENDIX: RELIGIOUS CONDITIONS IN THE PHILIPPINES DURING THE SPANISH
REGIME
Laws regarding religious in the Philippines. Felipe II,
Felipe III, Felipe IV; 1585-1640.
Jesuit missions in 1656. Francisco Colin, S.J.; 1663.
The religious estate in the Philippines. Juan Francisco de
San Antonio, O.S.F.; 1738.
Religious condition of the islands. Juan J. Delgado, S.J.;
1751-54
Ecclesiastical survey of the Philippines. Guillaume le
Gentil; 1781.
Character and influence of the friars. Sinibaldo de Mas; 1843.
The ecclesiastical system in the Philippines. Manuel Buzeta
and Felipe Bravo, O.S.A.; 1850.
Character and influence of the friars. Feodor Jagor; 1873.
The Augustinian Recollects in the Philippines. [Unsigned;]
1879.
Present condition of the Catholic religion in Filipinas. Jose
Algue, S.J., and others; 1900.
Sources: The material of this appendix is obtained from the following
works: _Recopilacion de las leyes de Indias_ (Madrid, 1841), lib. i,
tit. xiv; also tit. xii, ley xxi; tit. xv, ley xxxiii; and tit. xx,
ley xxiv, from a copy in the possession of the Editors. Colin's _Labor
evangelica_ (Madrid, 1663), pp. 811-820; from a copy in the possession
of Edward E. Ayer, Chicago. San Antonio's _Chronicas_ (Manila, 1738),
i, book i, pp. 172-175, 190-210, 214-216, 219, 220, 223-226; from a
copy in possession of Edward E. Ayer. Delgado's _Historia general_
(Manila, 1892), pp. 140-158, 184-188; from a copy in possession of
the Editors. Le Gentil's _Voyages duns les mers de l'Inde_ (Paris,
1781), pp. 170-191; 59-63; from a copy in the library of the Wisconsin
State Historical Society. Mas's _Informe sobre el estado de las Islas
Filipinas en 1842_ (Madrid, 1843), vol. ii; from a copy in possession
of James A. Robertson. Buzeta and Bravo's _Diccionario de las Islas
Filipinas_ (Madrid, 1850), ii, pp. 271-275, 363-367; from a copy in
possession of James A. Robertson. Jagor's _Reisen in den Philippinen_
(Berlin, 1873), pp. 94-100; from a copy in the Mercantile Library,
St. Louis. _Provincia de San Nicolas de Tolentino de Agustinos
descalzos_ (Manila, 1879); from a copy in possession of Edward
E. Ayer. _Archipielago filipino_ (Washington, 1900), ii, pp. 256-267;
from a copy in the library of the Wisconsin State Historical Society.
Translations: These are made (partly in full, and partly in synopsis)
by James A. Robertson.
LAWS REGARDING RELIGIOUS IN THE PHILIPPINES
[The following laws governing religious in the Philippines are taken
from _Recopilacion leyes de Indias_, lib. i, tit. xiv.]
LAW XXX
Inasmuch as some of the religious who minister in the Filipinas Islands
are accustomed to go to China without the proper orders, leaving the
missions which are in their charge, whence follow many troubles and
losses to what has been commenced and established in the instruction
and education of the Indians because of the lack that they occasion,
we charge the superiors of the regulars in the Filipinas Islands not
to allow any of the religious of their orders to go to China, or to
abandon the missions in their charge, without the special permission
and order of the governor and archbishop, which shall expressly
state that such religious is not going in violation of this law;
and great care and vigilance shall be exercised in this. Further,
we order that the religious who shall go to the said islands at our
cost, and who are assigned to live there permanently, shall not go nor
shall they be permitted to go to the mainland of China, or to other
places, without permission from the governors and archbishops, since
we send them to fulfil our obligation to impart instruction to our
vassals. No lay Spaniard shall give them a fragata or ship's supplies
without our special order, or the permission of the governors and
archbishops, notwithstanding any privileges that they may urge. [27]
[Felipe II--Barcelona, June 8, 1585; Toledo, May 25, 1596; Felipe
IV--in the _Recopilacion_.]
LAW XXXV
We order our viceroys of Nueva Espana to give license for the preaching
of the holy gospel, the conversion and instruction of the natives,
and for everything else that is usual, to the discalced Carmelite
religious whom their order shall send from Mejico for that purpose
to the Filipinas Islands, Nuevo-Mejico, and other parts; and in order
that those religious may be encouraged and incited to serve our Lord
in that apostolic labor, the viceroys shall protect and aid them as
far as possible. [Felipe II--Madrid, June 9, 1585.]
LAW XXV
We charge the provincials, priors, guardians, and other superiors
of these our kingdoms and of those of Nueva Espana not to prevent
or obstruct the voyage of the religious who, after receiving our
permission, undertake to go, together with their commissaries,
to engage in the conversion and instruction of the natives of
the Filipinas Islands. Rather shall they give those religious the
protection and aid that is fitting. [Felipe II--Monzon, September
5, 1585.]
LAW XXIX
In consideration of the expenses incurred by our royal estate in
the passage of religious to the Filipinas Islands, of the need [for
religious] caused by those who return, and of the place that they
occupy on the ships, and the fact that some persuade others not
to go to those parts, we order our governors of the said islands
to meet with the archbishop whenever any religious shall be about
to leave those islands for these kingdoms or for other parts; and,
after conferring with him, they shall not grant those religious
permission to leave the islands except after careful deliberation
and for very sufficient reasons. [Felipe II--San Lorenzo, August 9,
1589; Felipe III--Madrid, June 4, 1620.]
LAW XXVII
We order our viceroys and governors of Nueva Espana, and charge the
superiors of the orders--each one so far as he is concerned--to see
to it with all diligence and special care that the religious sent
to the Filipinas Islands pass thither without being detained. They
shall not be allowed in other provinces, nor shall any excuse be
accepted. [Felipe II--Aranjuez, April 27, 1594; Felipe III--San
Lorenzo, September 17, 1611.]
[The following law taken from titulo xv of this same libro is here
inserted.]
LAW XXXIII
Inasmuch as we have been informed that the religious sent on our
account to the Filipinas Islands for new spiritual conquests will
accomplish greater results if each order is set apart by itself, we
order the governor and captain-general, and charge the archbishop,
that when this circumstance occurs, and for the present, together
they divide, for the instruction and conversion of the natives, the
provinces in their charge among the religious of the orders, in such
manner that there shall be no Franciscans where there are Augustinians,
nor religious of the Society where there are Dominicans. Thus each
order shall be assigned its respective province, and that of the
Society shall charge itself with the [care of] missions; for it is
under this obligation that they are to remain in those provinces,
as do the other orders, and in no other manner. [Felipe II--Aranjuez,
April 27, 1594.]
LAW XXXIV
The Audiencia of Manila shall give what is needful in ships,
ship-stores, vestments, and the other customary supplies, to the
religious who shall have license and permission to enter China or
Japon, according to the ordinances. Our officials of those islands
shall execute and pay for what the presidents and auditors shall
order and authorize for that purpose. [Felipe II--El Pardo, November
30, 1595.]
LAW XXXI
It is fitting for the service of God our Lord and our own that, when
any religious are to go to preach and teach the holy Catholic faith to
the heathen who live in the kingdoms of China, Japon, and other places,
they shall not enter the country of those barbarians in such a way that
the result that we desire should not be obtained. Therefore we declare
and order that no one of the religious who live in the Filipinas
Islands be allowed to go to the kingdoms of China and Japon, even
though with the purpose of preaching and teaching the holy Catholic
faith, unless he should have permission for it from the governor of
Filipinas. Whenever there is a question of sending religious to China
or Japon, or permission is asked for it, our president and auditors of
the royal Audiencia of Manila shall meet in special session with the
archbishop and the provincials of all the orders of the Filipinas,
and they shall consult over and discuss the advisable measures for
the direction of that holy and pious intent. They shall not allow
any religious to go to the kingdoms of infidels without a previous
permission of the archbishop and governor, with the assent of all who
shall be at the meeting. In order that this may be done, our president
and Audiencia shall give and cause to be executed all the orders that
may be necessary. Such is our will. [Felipe II--Madrid, February 5,
1596; Felipe IV--Madrid, December 31, 1621; February 16, 1635; November
6, 1636; September 2, 1638; July 12, 1640; in this _Recopilacion_.]
LAW XXVI
Our viceroys of Nueva Espana shall protect the religious who go
to the Filipinas Islands by our order and at our account; and the
officials of our royal estate and all our other employees shall give
them speedy despatch and shall treat them well. They shall collect no
duty for their persons, their books, and the warrants which are given
them on which to collect the cost of the voyage. [Felipe III--Madrid,
September 18, 1609.]
LAW XXXII
His Holiness, Paul V, promulgated a brief at our request, dated
Roma, June eleven, one thousand six hundred and eight, in order
that the religious of the orders of St. Dominic, St. Francis, and
St. Augustine may go to Japon to preach the holy gospel, not only
by way of the kingdom of Portugal, but by way of any other country;
and it is advisable for the service of God our Lord that that brief be
duly fulfilled. We order our viceroy of Nueva Espana and the governor
of the Filipinas Islands, and charge the prelates of the islands, to
cause it to be obeyed and fulfilled, with the conditions and licenses
ordained by the laws of this titulo. [Felipe III--Madrid, February 8,
1610; Felipe IV--in the _Recopilacion_.]
LAW XXVIII
We order our governor and captain-general of the Filipinas Islands that
if there are any religious there who live in great scandal, and not
according to their rules, habit, and profession, and others who have
been expelled from their orders, whom the provincials cannot drive from
that province because of the difficulty of embarking them for Megico,
that he hasten to remedy this, as is necessary and as is most fitting
to the service of God, our Lord, so that such religious may not remain
in those parts. [28] [Felipe III--San Lorenzo, September 17, 1616.]
LAW LII
Inasmuch as briefs have been despatched by his Holiness, ordering the
religious of the Order of St. Augustine in some of the provinces of
Nueva Espana to elect in one chapter some of the Spanish religious who
reside there, and in the next chapter religious born in the Indias,
we ask and charge the superiors and chapters of the said order to
observe the said briefs and cause them to be observed, in the form
ordered by his Holiness--both in the provinces of Nueva Espana and
in the Filipinas--since they have passed before our royal Council,
and testimony has been given of their presentation. The same is to be
understood in regard to the other orders and provinces of the Indias,
which shall possess briefs for the _alternativa_, and under the same
conditions. [Felipe IV--Madrid, September 28, 1629; August 1, 1633;
and in the _Recopilacion_.]
LAW XXXIII
Although it was determined that no religious except those of the
Society of Jesus should go to Japon to preach the holy gospel for
the space of fifteen years, and that the others who should try to go
to those parts through the rules of their order or their particular
devotion should be assigned the district to which they were to go,
not permitting them to pursue their voyage by way of Filipinas
or any other part of the Western Indias, but by way of Eastern
India--notwithstanding that the precept for the propagation and
preaching of the gospel is common to all the faithful, and especially
charged upon the religious--we consider it fitting that the missions
and entrances of Japon be not limited to only the religious of the
Society of Jesus; but that the religious go and enter from all the
orders as best they can, and especially from the orders that possess
convents and have been permitted to go to and settle in our Western
Indias. There shall be no innovation in regard to the orders that are
prohibited by laws and ordinances of the Indias. Those laws are made
not only for Eastern India but also for the Western Indias, in whose
demarcation fall Japon and the Filipinas. It is easier and better for
the religious of our crown of Castilla to make their entrances by way
of the Western Indias. We straitly charge those who thus enter, from
either direction, to maintain the greatest harmony and concord with
one another, and to regulate the catechism and method of teaching--so
that, since the faith and religion that they preach is one and the same
thing, their teaching, zeal, and purpose may be so likewise. They shall
aid one another in so holy and praiseworthy an object, as if all lived
under and professed the same rule and observance. If the nature of
the country and the progress in the conversion of its natives permit,
the orders shall be divided into provinces, making the assignment
of those provinces as shall appear best, so that, if possible, the
religious of the various orders shall not mingle. If any of those
religious who shall have been chosen are removed, others shall be
assigned in their place, so that, as workers of the holy gospel, they
shall labor in this work which is so to the service of God our Lord,
each order separately. They shall not engage in quarrels or disputes,
shall furnish a thoroughly good example, and shall avoid strictly all
manner of trade, business, and commerce, and all else that shows or
discloses a taint or appearance of greed for temporal goods. And since
it will be necessary, in the further establishment and increase of the
conversion in those provinces, to have therein three or four bishops,
or more, from all the orders--in order that they may confirm, preach,
ordain priests, meet whenever advisable, and discuss and enact what
they think will be necessary to facilitate, augment, and secure for
the conversion--they shall be suffragan, in so far as it concerns them,
to the archbishopric of Manila, because of the nearness and authority
of that church. That division of districts and dioceses shall be made
by our Council of the Indias. [Felipe IV--Madrid, February 22, 1632.]
[A later part of this law is as follows:]
Further, we order our viceroys, presidents, governors, and corregidors
to publish and execute the brief of our holy father, Clement Ninth,
dated June seventeen, one thousand six hundred and sixty-nine,
ordering that the religious of all the orders and the Society of
Jesus, and the secular clerics, shall not be authorized to carry on,
personally or through third parties, trade or commerce throughout
the territories of the Indias, or the islands or mainland of the
Ocean Sea. In that number are included those who go to Japon, as is
mentioned in the said brief to which we refer. [Carlos II and the
queen mother--Madrid, June 22, 1670.]
[The following laws bearing on ecclesiastical persons in the
Philippines are taken from other parts of the _Recopilacion_:]
Inasmuch as the seculars who go to the Filipinas Islands from Eastern
India to engage in their labors are generally expelled and exiled,
and remain there, where many are employed in vicariates, curacies,
and benefices, to the prejudice of the natives and the patrimonial
rights of the islands, we order our governor and captain-general
not to allow any of the said seculars from those districts to enter
the islands, or admit them to the exercise of duties or allow them
to give instruction. [Lib. i, tit. xii, ley xxi; Felipe IV--Madrid,
March 27, 1631.]
The treasurer of the Holy Crusade of Nueva Espana has a substitute in
the city of Manila, in the Filipinas Islands, who performs the duties
of treasurer. That substitute invests the money that proceeds from the
bulls and many other sums, under pretext that they belong to the bulls,
by which method he deprives the inhabitants of the city of the use and
lading-space of four toneladas which he occupies in each cargo. That
is contrary to the rulings of various laws, by which favor is granted
the said city of the lading-space in the ships that are permitted,
and not to any person of Nueva Espana or Peru. We charge and order
the viceroys of the said Nueva Espana to cause investigation of the
sum resulting from the bulls distributed in the Filipinas, and that,
whatever it be, it remain in our royal treasury of the islands, and
that so much less be sent to the islands from our royal treasury of
Mexico. The amount that is found to have entered into the treasury
of the islands is to be given to the treasurer of the Holy Crusade
who resides in the City of Mejico. The money that shall be sent to
these kingdoms from the proceeds of the bulls shall be registered on
account of it. The treasurer and his substitute shall not export or
import merchandise to those islands, nor from them to Nueva Espana,
the viceroys imposing the penalties that they shall deem fit. We order
the officials of our royal treasury of both places to observe, in the
execution of this law, the ordinances which the viceroy [of Nueva
Espana] and the governor of the islands (each in his own district)
shall ordain. We order the governor to cause this law to be so obeyed
that the sum resulting from the bulls be given into the possession of
the royal officials of those islands; and that they advise those of
Mejico, so that the latter may send just so much less a sum of money to
the islands than what they are obliged to send there annually. [Lib. i,
tit. xx, ley xxiv; Felipe IV--San Martin, December 21, 1634.]
JESUIT MISSIONS IN 1656
[From Colin's _Labor evangelica_ (Madrid, 1663), pp. 811-820.]
_List of the number of religious, colleges, houses, and residences of
the province of the Society of Jesus; and of the churches, districts,
and missions of Indians administered in these Filipinas Islands,
this present year, M.DC.LVI._
The following list of the religious, houses, colleges, and residences
contained in this province at present, and of the districts, and
ministers for Indians and other nations who are under its direction,
was made in obedience to an order from his Majesty (may God preserve
him). It gives the amount of the incomes and properties that they
possess, and the number of Indians instructed. I have deemed it
fitting to add it here, so that the readers of this history may thus
he informed of the present condition of this province.
Religious
The religious of the Society who have come to these islands from
Espana and Nueva Espana at the expense of his Majesty since the year
one thousand five hundred and eighty-one, the time of the arrival of
the first, are in all two hundred and seventy-two.
One hundred and fifty-one of these were priests, one hundred and
ninety-eight, student brothers, and twenty-three, coadjutors. [29]
During the seventy-five years since the Society entered these islands,
one hundred and forty-three have been received and have persevered
in this province. Only three were priests; twenty-three were student
brothers, and the rest coadjutors.
The number at present in the province is one hundred and eight:
seventy-four priests, eleven student brothers, and twenty-three
coadjutors.
Colleges and houses
The aforesaid one hundred and eight religious are distributed among
five colleges, one novitiate house, one seminary-college for secular
collegiates, and nine residences, or rectoral houses, with their
missions--a total of sixteen.
Churches and villages
The churches and villages in charge of the rectors of the said colleges
and rectoral houses, and their missions, are seventy-three in number,
besides others which are being temporarily conducted in other parts,
where there is no established village, although the minister and
instructor in doctrine visits them.
The plan and distribution of these religious, colleges, houses,
missions, villages, and churches, is as follows.
The island of Manila and the Tagal province College of San Ignacio
of the city of Manila
It has generally about thirty religious--priests, students, coadjutors,
and novitiates. It is the seminary of all the branches of learning,
where the subjects of reading, writing, and arithmetic are taught, the
humanities, arts, and theology; and has authority to confer degrees
in arts and theology. It is the common infirmary and hospitium for
the entire province, especially for those who come new from the
kingdoms of Espana, and even from Eastern India, Terrenate, China,
and Japon--whence more than forty exiled religious came one year, whom
this college received as guests and maintained for a long time. The
congregations or chapters of the province are held in it. It has those
who take care of the sick and dying; preachers; and confessors to the
Spaniards, Indians, negroes, and other nations--who come to those
ministers throughout the year, especially during Lent, when some
days eight or ten religious go out to preach in various parts. This
college recognizes as its founder and patron Captain Estevan Rodriguez
de Figueroa, former governor of Mindanao, who endowed it with one
thousand pesos income in certain house-properties and fruit-grounds,
most of which have been lost with the lapse of time and the precarious
character of incomes in these regions. It is at present maintained
by alms, and by other new lands and properties which it has been
recently acquiring, from which, although great diligence and care
is exercised, the full amount necessary for its maintenance is not
derived--a matter of five or six thousand pesos--and consequently
debt is incurred every year.
The old church and house fell, and it has been necessary to build
another and new one, stronger and more comfortable. For that purpose
his Majesty (may God preserve him) gave us an alms, in the year one
thousand six hundred and twenty-five, of ten thousand ducados in vacant
allotments of Indians. That was carried into effect by Governor Don
Juan Nino de Tabora. Later, he ordered that six thousand more be given
to us, which is still to be carried into effect. Until the time of
Governor Don Sebastian Hurtado de Corcuera, this college also enjoyed
four hundred pesos and four hundred fanegas of cleaned rice, which his
Majesty ordered to be given for the support of four priests, who were
to work among the Indians, which was a great help. Although his Majesty
in his piety and magnanimity orders it to be continued, the needs of
the royal treasury do not allow this to be done in its entirety.
College and seminary of San Joseph
This is for secular collegiates, theologians, artists, seminarists,
rhetoricians, and grammarians. Formerly, their number was thirty-five
or forty; but now it has diminished to twenty or thereabout, because
of the poverty of this country. It has a rector, two professors
of the Society, and two brother-coadjutors, who attend to its
temporal affairs. Its patron is the same Captain Estevan Rodriguez de
Figueroa. Its income does not reach one thousand pesos, and that sum is
used for the support of the religious, and for repairs in the building
and to the properties. The fellowships that the college obtains are
maintained with the sum remaining. The rest of the students pay one
hundred pesos per year for their tuition. Inasmuch as the country is
poor, and most of the inhabitants are supported by the king's pay,
the fellowships are very few in number. For that reason, Governor Don
Sebastian Hurtado de Corcuera tried to endow some fellowships in the
name of his Majesty, for the sons of his officials and for those of
worthy citizens. That was not continued, as it was done without order
of the royal Council. [30]
Mission village [doctrina] of Santa Cruz
This is a village of Christian Chinese, opposite the Parian or
alcaiceria of the heathen of that nation on the other side of the
river of this city, and of some free negroes and Indians who work on
the farm-lands of the college of Manila, to which the above-mentioned
mission village is subordinate. There are one or two priests who are
interpreters in it. The number of Chinese gathered in this mission
village is five hundred tributarios, or a trifle less, and about one
hundred Indians and negroes.
Mission village [doctrina] of San Miguel
This is a village of Tagal Indians, and numbers about one hundred
and forty tributarios. It has one priest who gives instruction. It is
located outside the walls of the city of Manila, and is subordinate
to the rector of that college. A number of Japanese, comprising
influential men and women who were exiled from their country for the
faith, have gathered in this village since the year fifteen. Among
them, the illustrious gentlemen Don Justo Ucondono and Don Juan Tocuan,
with some influential women, have died with the lapse of time. The
Society has always maintained all those Japanese with its alms, and
with the alms given by various persons who aided them generously
when this city was in its prosperous condition; but now they are
living in penury. This house has been the seminary of martyrs since
some of the European and Japanese fathers have gone thence to Japon,
who obtained there the glorious crown of martyrdom.
College of the port of Cabite
It generally has four religious, three of whom are priests, who
labor among the seamen and soldiers and the inhabitants of that
village--Spaniards, Indians, negroes, Chinese, Japanese, and people of
other nationalities--and one brother, who attends to temporal matters,
and conducts the school for reading and writing. The mission of two
small villages of Tagal Indians near there--namely, Cabite el Viejo
[_i.e._, Old Cabite] and Binacaya, which have about one hundred and
thirty tributarios--is subordinate to this college. The priests who
are generally asked by the governors for the fleets of galleons that
oppose the Dutch, and those for the relief of Terrenate, are sent
from this college and the one at Manila. Its founder and patron is
Licentiate Lucas de Castro, who endowed it with an income of five
hundred pesos, the greater part of which was lost on the occasion of
the rising of the Chinese in the year 39.
House of San Pedro
This house is located about two leguas upstream from Manila. It was
established on a site suitable for the education of the novices of
the province--although they generally live in Manila, as they are few
in number, and this house contributes to their support. Its founder
and patron is Captain Pedro de Brito, [31] who gave a stock-farm
and tillable lands for its endowment. Two religious live there. It
has sixty tributarios of Tagal Indians, who work on the estate, to
whom the religious teach the Christian doctrine and administer the
sacraments. Besides that, they exercise the ministries of the Society
among those who go to the said church from the lands and places near
by--a not considerable number.
Residence of Antipolo
This residence has six villages, with their churches; but it has only
two religious and one brother at present, because of the great lack
of ministers. There are about five hundred tributarios, all Tagal
Indians, now Christians, with the exception of a few heathen who
wander in the interior among the mountains. During the first years
while the Society had charge of this residence, about seven thousand
were baptized. The names of the villages are Antipolo, Taytay, Baras,
Cainta, and Santa Catalina.
Residence of Silan
This residence formerly comprised five villages, which are now reduced
to three. They have their churches and three ministers. There are
about one thousand tributarios, all Tagal Indians and Christians. The
villages are Silan, Indan, and Marigondon.
Island of Marinduque
There are two religious in this island, and about four hundred and
fifty tributarios. There are still some Indians in the mountains to be
subdued. In the year one thousand six hundred and twenty-five, a priest
died most gloriously in that mission at the hands of the heathen. [32]
The island is about three leguas distant from the shores of the island
of Manila, opposite Tayauas. It is about three leguas in diameter,
and about eight or nine in circumference. The products in which the
tribute is paid are rice, pitch, palm-oil, and abaca--which is a kind
of hemp, from which the best rope and some textiles are made. There
is a good port in the island where a galleon was built in the time
of Governor Don Juan de Silva. [33]
The island of Zebu and its jurisdiction College of Zebu
Formerly it generally had six religious, who labored among the
Spaniards, Indians, and people of other nationalities. At present it
has but four, one of whom is in charge of the boys' school. On the
occasion of the insurrection of the Chinese in Manila in the year
thirty-nine, this college had lectures in theology. It was founded by
an inhabitant of that city, one Pedro de Aguilar. That college has in
charge the mission of the village of Mandaui, which is the family of
an influential Indian, in which there are about forty tributarios. It
has its own church, where the sacraments are administered to the
people at times; they usually come to the church at our college, as
it is near. Missionaries have gone from this college several times to
certain districts of the lay clergy of that bishopric, and chaplains
for the oared fleets which are used against pirates among the islands.
Residence of Bool
This island belongs to the jurisdiction of the city of Zebu, and its
mission is in charge of the Society. It had many villages formerly,
but now it is reduced to six, the three larger being Loboc, Baclayon,
and Malabooch, which have their ministers; the other three, smaller
ones, being Plangao, Nabangan, and Caypilan, which are appended to
the former, being called visitas here. It has about one thousand
two hundred tributarios. Those are warlike Indians, and have made
plenty of trouble during the past years. However, they are reduced
now, and are conspicuous among the other Indians in the exercises of
Christianity. They pay their tribute in _lampotes_, which are cotton
cloths. It is said that the tribute was formerly paid in gold in
some part of the island; but gold is not now obtained there in any
considerable quantity.
Jurisdiction of Leyte in Pintados
This jurisdiction contains two islands, namely, Leyte and Samar--or, as
it is called by another name, Ibabao. The Society has four residences
in those islands, two in each one.
Leyte
This island has a circumference of about one hundred leguas, and
is long and narrow. A large chain of mountains cuts it almost in the
middle. That and the difference of the two general monsoons, the brisas
and the vendavals, cause there an inequality and a wonderful variety
of weather and climate, so that when it is winter in the north, it
is summer in the south, and vice versa during the other half of the
year. Consequently, when the sowing is being done in one half of the
island, the harvest is being gathered in the other half. Hence they
have two harvests per year, both of them plentiful; for ordinarily
the seed yields a hundredfold. Leyte is surrounded by many other
small islands, both inhabited and desert. The sea and the rivers
(which abound, and are of considerable volume) are full of fish;
while the land has cattle, tame and wild swine, and many deer and
fowls, with fruits, vegetables, and roots of all kinds. The climate
is more refreshing than that of Manila. The people are of a brownish
color, and plain and simple, but of sufficient understanding. Their
instruction and ministry is under charge of two residences or rectoral
houses, namely, Carigara and Dagami.
Residence of Carigara
This residence has ten villages with their churches, and about two
thousand tributarios. The names of the principal villages are Carigara,
Leyte, Xaro, Alangalang, Ogmuc, Bayban, Cabalian, Sogor, Poro, and
Panahon, which are adjacent islets. The products of the earth in which
the natives pay their tribute are wax, rice, and textiles of abaca,
which are here called medrinaques and pinayusas. Six religious are
occupied in the instruction of those villages and districts, besides
those who have charge of the instruction in the shipyards for the
galleons--which are generally built in this island and district on his
Majesty's account, and because of the great ease in procuring lumber
there, and the convenient ports. Two priests died gloriously in this
residence, one at the hands of Moro pirates, [34] and the other at the
hands of the natives themselves in the district of Cabalian [35]--who,
being the natives farthest from the chief village, are less obedient
and pacified than the others.
Residence of Dagami
It has about two thousand tributarios divided among ten villages,
each of which has its church. Those villages are Dagami, Malaguicay,
Guiguan, Balanguiguan, Palo, Basey, Dulac, Tambuco, and Abuyo. Six
religious are occupied in the instruction. They pay their tribute
in the same things as those of Carigara, except the inhabitants of
the village of Guiguan, whose products consist of palm-oil. Opposite
the village of Leyte in this island is another small island called
Panamao, which has no people, but wild boars and other kinds of game,
besides excellent woods for shipbuilding. Some few years ago a mineral
abounding in sulphur was discovered. [36]
The island of Samar or Ibabao
This island is the eastern extension of Leyte, being separated from
it by a very narrow strait, into which a ship can scarcely enter
with the spring tides. On the eastern part it forms a strait with
the island of Manila. The latter is the usual channel by which ships
enter these islands when they come from Nueva Espana. The famous
cape of Espiritu Santo, [37] the first land of the Filipinas to be
sighted, and which is an objective point [for the ships], is located
in this strait. The natives, the products of the land, the climate,
and other characteristics differ but little from those of the island
of Leyte. The residences which the Society own there are also [like
those of Leyte].
Residence of Cabatlogan [i.e., Catbalogan]
This residence has about one thousand four hundred tributarios, living
in six villages, each of which has its own church. Those villages are
Cabatlogan [_i.e._, Catbalogan] (where the corregidor and commandant
of the jurisdiction lives), Paranas, Caluiga, Bangahon, and Batan
and Capul--which is an islet located in the same channel, next to a
smaller islet called San Bernardino, which gives name to this channel
[_i.e._, the Embocadero of San Bernardino], There are five ministers
busied in the instruction of those villages.
Residence of Palapag
It has about one thousand six hundred tributarios, who are instructed
by five religious. They are divided among eight principal villages,
to wit, Palapag, Catubig, Bobon, Catarman, Tubig, Bacor, Boronga, and
Sulat. The natives pay their tributes in the same products as those
of Leytey, and, in addition to those, some years ago they produced a
quantity of civet. The greater part of this residence was in revolt
some years ago, the authors of the revolt and insurrection having
apostatized from the faith. Two father rectors of the residence--very
important religious--were killed in succession by them, giving up their
lives willingly in the exercise of their ministry. [38] Now the war
which has been waged to reduce them has been concluded. The relief
ships from Nueva Espana have made port several times at Borongan,
and, on occasions of encounters with the Dutch and of shipwreck, the
ministers of instruction residing there have performed very important
services for the king and for the community. The two islands are much
infested with pirates and hostile [Moros]--Mindanaos, Joloans, and
Camucones--who take a great number of captives nearly every year. For
that reason, and because of their labor in the building of galleons,
and the epidemics that afflict them at times, although fifty-five
years ago, at the beginning of the instruction by the Society, there
were more than twenty thousand tributarios, now they do not exceed six
or seven thousand. When the Society took charge of these two islands,
all their natives were heathen; but now, through the goodness of God,
they are all Christians.
College of Oton and the mission village of Ilog in the island of Negros
This college is located in the island of Panay, in the hamlet called
formerly Arevalo, and now Iloilo. It was founded by the alms of private
persons, and consequently has no patron. There are six religious
there and in the mission village of Ilog in the island of Negros,
which belongs to it. In their charge is the chaplaincy of the presidio
of the Spaniards, and the mission to the natives and those of other
nationalities belonging to this presidio. The mission village of Ilog
is also located near by, and is in the island called Negros. Between
the two of them there are about one thousand tributarios. The Society
has had charge of this mission but few years during which time they
have baptized about six hundred adults. The tribute is paid in rice.
Island of Mindanao
It is the largest island of the Filipinas, next to that of Manila. A
great part of it is still unsubdued. In the portion that is
subdued, the Society has charge of the jurisdictions of Iligan and
Samboangan. The latter is the principal presidio of the Spaniards,
where we are beginning to establish a college.
College of Samboangan
This college has a rector, with five priests as workers. The villages
that it instructs are those of the natives and Lutaos of Samboangan
itself, who number eight hundred families. Instead of paying tribute,
they serve at the oar in our fleets, which are generally out on raids
in defense of our coasts and for the purpose of attacking those of the
enemy. The island of Basilan, opposite the presidio of Samboangan,
and two leguas away, has about one hundred families--most of whom,
attracted by the efforts, affection, and solicitude of the missionary
fathers, come to receive the sacraments. When the tribute is due,
fewer of them appear. The Christian kindness of the Spaniards,
which is most concerned with the welfare of souls, passes that by,
because those people are not yet completely subdued and domesticated,
and because of the risk of losing everything if they oppress them
too heavily. The same condition prevails not only in the mission on
the island of Basilan, but also in all the other missions of this
jurisdiction of Samboangan. In the region of Mindanao these are: La
Caldera, a port situated at a distance of two leguas eastward from
Samboangan, with about two hundred families; Bocot, two hundred and
fifty; Piacan, and Sirauey, one hundred; Siocon, three hundred; Maslo,
one hundred; Manican, thirty; Data, twenty-five; Coroan, twenty;
Bitale, forty; Tungauan, one hundred; Sanguito, one hundred; all
lying south of Samboangan, and all giving a total of three thousand
two hundred and fifty-one families.
In this jurisdiction are included also the islands of Pangotaran and
Ubian, a three days' journey from Samboangan, whose inhabitants are
nearly all Christians. When the fleets pass that way, the natives
give them some kind of tribute. _Item:_ the islands of Tapul and
Balonaguis, whose natives are still heathen. _Item:_ there are many
islets about Basilan, the shelter of fugitive Indians, many of whom are
Christians--who come to the fathers, at times, for the administration
of the sacraments; and, at the persuasion of the latter, are mustered
for service in the fleets. The island of Jolo belongs also to the
said jurisdiction of Samboangan. There are many Christians in that
island, who remained there when the Spanish presidio was removed. The
father missionaries go to visit them at times, and endeavor to bring
them back for the administration of the holy sacraments. Reducing
all those Indians to families, there are about two hundred or so in
Pangotaran and Ubian: one hundred and fifty in Tapul and Balonaguis;
two hundred in the islets of Basilan; and five hundred in Jolo and
its islets: in all one thousand families.
Jurisdiction of Iligan, with its residence of Dapitan
This jurisdiction extends through the eastern part of the island. Its
district extends for sixty leguas, which includes the nation of the
Subanos, [39] which is the most numerous in the island, and well
disposed toward the evangelical instruction, as they are heathen,
and not Mahometans as are the Mindanaos.
The village of Iligan, which is the capital of the jurisdiction, and
where its alcalde-mayor and infantry captain of the presidio lives,
has about one hundred tributarios on the shore; and in the interior,
in another village called Baloy, there are about two hundred families,
although only thirty come to pay the tribute. In another village,
called Lauayan, which is on the other side of Iligan and on the bay
of Panguil, fifty [families pay tribute], although there are twice
as many. Then comes Dapitan, which is the seat of the residence
and mission, as the people there are the oldest Christians of these
islands, who went willingly to meet the first Spaniards who came to
conquer them, and guided and served them during the conquest, and
have always persevered faithfully in their friendship. For that reason
they are exempt from tribute. They number about two hundred families;
while there are about two hundred and fifty more families in another
and interior village situated on the headwaters of the same river.
The villages situated on the coast in the direction of Samboangan
are Dipoloc, with three hundred families; Duyno, with six hundred;
Manucan, with one hundred; Tubao, with one hundred; Sindagan, with
five hundred; Mucas, with two hundred; Quipit, with three hundred:
with a total of one thousand seven hundred and fifty families, who
are computed to be included in this residence, whose instruction is
generally in charge of five priests.
Within a few years seven priests have given their lives and shed their
blood in this island for the administration of the holy gospel, at
the hands of the Moros and apostates: two in the residence of Dapitan,
[40] and five in the district of Samboangan. Of these, one was in Siao;
[41] two in Buayen, [42] a kingdom of the Moros; and two others but
recently in this current year of 1656, in the capital of the entire
island--namely, the river of Mindanao, in the settlement where
King Corralat lives and holds his court. [43] There are, besides,
other lathers who have been captives, one of whom died in captivity;
[44] and others who have died in the Spanish presidio, at their posts
as chaplains.
The products of Mindanao and its islands are in general the same as
those of the other islands--namely, rice, palms [_sc._, cocoanuts],
a quantity of wax, vegetables, civet, and wild cinnamon (which is used
fresh). In the island of Jolo, a quantity of amber has been found at
times, and some large pearls. It alone of all the Filipinas Islands
has elephants.
Mission to Borney
With the opportunity of the oared fleets of the presidio of Samboanga,
which--accompanied by a number of Indian volunteer vessels from the
district of Dapitan, and others of our missions--have sailed during the
last few years to this great island, and since our fathers have always
accompanied them and acted as their chaplains, a mission has been
formed there at the same time; and the ministries of the Society have
been exercised in those so remote parts, with not a little gain, and
great hopes of numerous Christians, since those baptized number seven
hundred--among whom are some of the chiefs of the neighboring islands,
who have already offered vassalage to the king our sovereign, and
asked for ministers of the gospel. If God be pleased to let our arms in
Mindanao be free, and if this undertaking that has been begun in Borney
be continued, it will be without doubt to the great exaltation of our
holy faith, and the advantage of the Spanish state in these Filipinas
Islands. For, besides freeing the islands from the continual invasions,
fires, thefts, and captivities by those pirates, they will enjoy the
fertility, wealth, and abundance of this island, which is the largest
one of these archipelagos, having a circumference of four hundred
and fifty leguas. It is the way-station for the commerce of the rich
kingdoms of India _extra Gangem_ [_i.e._, beyond the Ganges], Pegu,
Sian, and Camboxa, upon which it borders. In respect to Christianity,
great increase can be promised; for the people are, as a rule, docile
and of good understanding. Although the faith of Mahomet has made some
headway in the maritime parts--but not with the obstinacy experienced
in other islands--all the people of the interior are heathen.
College of Terrenate and its missions
The Society maintains a college in the island of Terrenate, which is
the head of the missions of that archipelago, which were hitherto
subject to the [Jesuit] province of Cochin in Eastern India. Last
year they were assigned to this province of Filipinas by virtue of a
royal decree despatched by the advice of the royal Audiencia, by the
governor and captain-general of these islands, on the occasion of, the
revolt of Portugal and India. [45] At present three priests are busied
in this labor: one is the rector who lives in the house and college
of Terrenate, to look after the ministry of Spanish and Indians in
the presidios of that island and that of Tidore, and the village of
Mardicas. The other two visit in mission the many stations in their
charge, as long as there is no minister belonging to each of these.
The chief and oldest mission is that of the kingdom of Siao, where
there was estimated to be at the beginning, eleven thousand seven
hundred Christians, while today they do not number four thousand. The
king of that place has many subjects, and allies in the islands
of Tabuco or Sanguil Bagar, [46] the Talaos, [47] and in Matheo or
Macasar. The Talaos number about eleven thousand souls, and their
chief is a Christian. So likewise those of Maganita, Moade, Tomaco,
and Sabugan in Sanguil Bacar. There are eight hundred native Christians
in Calonga, the capital of the same island. A Franciscan priest lives
there at present, while the Society, to whom that mission belongs,
has no one to send there.
From Siao the mission of the province of Manados, in the island of
Matheo or Macasar, is also visited. Formerly it had four thousand
Christians, but now Christianity is almost wiped out (even the villages
of our faith, and allied to us) by the raids of the Dutch and the
Terrenatans, who favor another nation and one allied with the Dutch
and Terrenatans. Inasmuch as the land of Manados is unhealthful,
five members of the Society have perished in the enterprise of its
conversion. A short distance from Manados is Cautipa, a part of the
same mainland of Macasar, and subject to the king of Siao, with about
four or five thousand heathen families. The fathers lived among them
and made some Christians formerly.
The former Christian settlements in Gilolo--Sabugo, Moratay, San Juan
de Tolo, and others of Batachina--which before numbered two hundred
and fifty thousand Christians, instructed by our fathers, are also
destroyed by the same wars with heretics. May the Lord bring it about
that that door may be again opened to the cultivation of this vineyard,
through the peace of Espana and Olanda. This vineyard is continued,
by way of this district of Batachina, by the Papuans and thence by
Nueva Guinea--whose farthest bounds are yet unknown, as well as the
knowledge of what God has reserved for the evangelical ministers and
the Spanish empire in that unknown land. [48]
Father Alonso de Castro, a Portuguese, was an illustrious martyr of
Christ in Maluco, for whom, after he had preached the gospel there for
the space of eleven years, the Moros wrought the crown of martyrdom;
in January, 1559--dragging him first through rough places, where he
endured imprisonment, and giving him later many wounds; and, lastly,
throwing his dead body to the bottom of the deep sea. At the end of
three days the body appeared on the strand surrounded with emanations
of light. See his life and martyrdom among the illustrious men of
Father Eusebio. [49]
China and Japon
The relationship with the provinces of Japon and China ought also
to be included among the ministries of this province, because of the
communication that their nearness offers, and the present necessity of
those fields of Christianity imposes obligations on us. The ministers
there have been assisted from here, these last few years, with some
alms for their support--especially in the province of Chincheo, which
is the nearest--and wine for the masses, and holy oils, which those
missions would not have if they were not furnished from here. They
earnestly petition the aid of more ministers, as those who are there
are few and aged. If many ministers come from Europa, and we have an
order for it, some shall be given to them.
THE RELIGIOUS ESTATE IN THE PHILIPPINES
[This survey of religious affairs in the islands is taken from the
_Chronicas_ (Manila, 1738) of the Franciscan chronicler San Antonio,
vol. i, pp. 172-175, 190-210, 214-216, 219, 220, 223-226.]
Chapter XLVI
Ecclesiastical theater of the Philipinas Islands
510. Who does not express wonder that the evangelical preaching in
these islands (and more especially at Manila) is so eloquent; that
the worship in the temples has a veneration as perennial as it is
ceremonious; that the holy orders maintain themselves in the most
strict observance of their institutes and rules; that the Christian
church is so happily increased; that devotion is so well received;
and that justice is so uprightly administered? For, if one considers
without prejudice, these are certain precious gems, so resplendent and
so exquisite, that the crown of Espana can glory in adorning itself
with them--even though it he, as is the fact, the Spaniards who shape
those gems from justice. All this so ennobles these islands that
they are reported as extraordinary among all these lands.
511. This ecclesiastical theater of the city of Manila demands huge
tomes from justice for its history, which the limits of my history
do not permit; and a very ingenious pen for its praises, which is not
united with my lack of eloquence. I have seen some voluminous writings
on this subject, which I have no time to follow. I have seen some
that are written so meagerly, that my own interest [in the subject]
is offended. May it please God that my design, which confesses itself
debtor to all, may now find a proper medium.
512. The first church of Manila was erected as a parochial church,
under the title of the Immaculate Conception of our Lady, at the end
of the year 1571, when the adelantado and conquistador, Legaspi,
divided the lands and site of Manila. Although I have read in a
certain manuscript that that first erection was made with four clerics,
I cannot find in history anything that verifies this statement. For
the printed histories of these islands state that when the adelantado
Legaspi divided the land, he summoned the natives of Manila and their
ruler, Raja Matanda; and, placing the fathers of St. Augustine in
their presence, told them that those were their true fathers, and
their instructors in the law of the true God, who had come to teach
it to them; and there is no mention of any secular.
513. Further, I think that the licentiate Don Juan de Vivero was the
first cleric who came to these islands. Although he came hither in
the year 1566, in the famous ship "San Geronymo," five years before
the conquest of Manila, it is not proved to my satisfaction that he
was ever in Manila; and it is more probable that he remained in Zebu,
the first land that was conquered. Another cleric was the licentiate
Don Juan de Villanueva, of whom the only thing known is that he was
a priest, and that he lived but a little time--and that after the
erection of the church. Another cleric who came earlier [than the
latter] was Don Luis Barruelo, who had been sent to Philipinas by the
archbishop of Mexico, as associate of the above-mentioned Don Juan de
Vivero, so that they might be the judge-provisors and vicars-general
of all the islands; for the archbishop thought that this provision
belonged to his care and jurisdiction, as he was the prelate nearest
to these islands. But Don Luis Barruelo arrived at the islands in
the year 1577, six years after the foundation of Manila. Therefore it
appears that the Augustinian fathers were the only ones who exercised
the entire government _in utroque foro_, [50] and the parochial
administration of Manila and all the islands. To them succeeded,
in the said government, the discalced Franciscan religious, until
the arrival of the most illustrious Salazar, first bishop of Manila.
514. This church, when first erected, was poor. Although with the lapse
of time it had sufficient incomes, yet, with the fires and continual
earthquakes, the church buildings were ruined. Thus, because of the
earthquakes of the year 1645, the church of La Misericordia was used
as the cathedral church from November 26, 1652, until June 7, 1662,
when possession was taken of the new church. The latter is still
standing, and was built by the zealous and costly efforts of the
holy archbishop, Don Miguel de Poblete, albeit he did not leave it
entirely finished. His Excellency placed the first stone April 20,
1654. It was a square slab, and bore the following inscription: "The
Church being under the government of Innocent X; the Espanas, under
King Phelipe IV the Great; and these islands, under Don Sabiniano
Manrique de Lara, knight of the Order of Calatrava: Don Miguel de
Poblete, its metropolitan archbishop, placed this stone, April 20,
1654, for the building of this holy cathedral--its titular being the
Conception of our Lady, and its patron, St. Andrew the apostle." It
was completed later (on August 30, 1671), by the dean his nephew,
the master Don Joseph Millan de Poblete, who was afterward bishop of
Nueva Segovia. It is a beautiful stone building. It is forty brazas
long by fifteen wide, and five high. It has three principal doors,
corresponding to the three naves of its structure. Along the two side
aisles it has eight chapels on each side [of the church], with two
sacristies--one for Spaniards, and the other for the natives of this
country. The capacity of its choir is fifty-two. Its stalls are of
red wood. The steeple is high and beautiful, and has fourteen bells--a
larger number and larger in size than the old bells, and lately cast
anew--and has upper works of wood, which are not used. The church is
under the personal care and watchful management of the archbishop of
Manila who is now governing. The houses of the ecclesiastical cabildo
are contiguous to the church. [51]
515. Gregory XIII was the one who erected that first parochial church
into a cathedral, by his bull given at Roma in the seventh year of his
pontificate, namely, in that of 1578, at the petition of our Phelipe
II, king of the Espanas. He assigned it twenty-seven prebendaries of
whom the king appoints those who are necessary. They consist of five
dignitaries--dean, archdeacon, precentor, schoolmaster, and treasurer;
three canons (the fourth having been suppressed by the Inquisition,
as has been done throughout the Indias); and two whole and two half
racioneros, by virtue of a royal decree given in Valladolid, June 2,
1604, countersigned by Juan de Ybarra, the king's secretary. With
the above, and two curas, sacristans, master-of-ceremonies, verger,
etc., this church is very distinguished and well served, and the choir
is quite crowded at all canonical hours. At its first erection, the
advocacy of the most pure Conception was bestowed upon this church,
and it has been preserved up to the present time.
516. The archbishops of Manila receive the salary of 5,000 pesos of
common gold, by virtue of his Majesty's decree given at Madrid, May 28,
1680; the dean, 600 pesos, by virtue of royal presentation; the four
dignitaries of this holy church--namely, archdeacon, schoolmaster,
precentor, and treasurer--each receive 500 pesos, for the same reason;
the three canons--namely, the doctoral, the magistral, and he of
grace--each 400 pesos, for the same reason; the two racioneros,
each 300 pesos, for the same reason; the two medio-racioneros, each
200 pesos, for the same reason; the master-of-ceremonies, 200 pesos,
by a royal decree dated February 22, 1724; the two curas of the holy
church--one for the Spaniards, and the other for the natives and
blacks--each 183 pesos, 6 tomins, and 7 granos.