The present bishop of Nueva Segovia is D_The Philippine Islands, 1493-1898 — Volume 28 of 55 1637-38 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

a religious of the Order of St. Dominic--who is most fluent in the

Tagal language, and had been, for many years before, parish priest

of Binondo, which parish he enriched with a fine cemetery. He took

possession of his see June 19, 1890, but was made a prisoner at the

outbreak of the revolution; and he still lies, as these lines are

penned, under the heavy chains of captivity, and not always treated

as his holy character, his authority, and his personal qualities

merit. [154] The diocese of Nueva Segovia has 110 parishes, 26 parish

missions, 35 active missions, 171 parish priests or missionaries, and

131 native priests. The ecclesiastical court resides in Vigan, where

there is also a cathedral church; and a conciliar seminary which has

been, until the present, directed by the religious of St. Augustine.

Condition of the religious corporations

The corporation of calced Augustinian fathers owned, before the

revolutionary movement, the magnificent convent and church of San

Agustin in Manila, and those of Cebu and Guadalupe, and the orphan

asylums of Tambobong and Mandaloyan; and in Espana the colleges

of Valladolid, Palma de Mallorca, and Santa Maria de la Vid,

with the royal monastery of the Escorial, and the hospitium of

Barcelona--besides a mission in China. Its total number of religious

was 644.

The corporation of Augustinian Recollect fathers owned (also before

the war) in Filipinas their convent and church of Manila, together with

those of Cavite, San Sebastian, and Cebu, and the house and estate of

Imus; and in Espana the colleges of Monteagudo, of Marcilla, and of San

Millan de la Cogulla--the total number of their religious being 522.

The religious of the Order of St. Francis possess in the Filipinas

their convent and church of Manila, that of San Francisco del Monte,

the hospital of San Lazaro, the church of the venerable tertiary order

at Sampaloc, the hospitium of San Pascual Bailon, the infirmary of

Santa Cruz of Laguna, a leper hospital in Camarines, the college

of Guinobatan, and the monastery of Santa Clara; and in Espana,

the colleges of Pastrana, Consuegra, Arenas de San Pedro, Puebla de

Montalban, Almagro, and Belmonte, with the residence of Madrid; also a

college in Roma--and a total of 475 religious, and 34 religious women.

The religious of the Order of St. Dominic, besides their missions of

China and Formosa, own in Manila the convent and church of St. Dominic,

the university of Santo Tomas, the college of Santo Tomas, that of San

Jose, and that of San Juan de Letran; the college of San Alberto Magno

in Dagupan, the vicariate of San Juan del Monte, and that of San Telmo

in Cavite; the beaterio of Santa Catalina de Sena in Manila, for girls;

that of Nuestra Senora del Rosario in Lingayen, that of Santa Imelda in

Tuguegarao, and that of Nuestra Senora del Rosario in Vigan, also for

the education of girls; and in Espana the two colleges of Santo Domingo

de Ocana and Santo Tomas de Avila--with a total of 528 religious.

The missionaries of the Society of Jesus own in Manila a central

mission house, the Ateneo [_i.e._, Athenaeum] Municipal, the normal

school, and a meteorological observatory. They administer 37 missions,

with 265 visitas or reductions, in Mindanao, Basilan, and Jolo. The

total number of Jesuits resident in Filipinas was only 164; but the

province of Aragon, of which the mission forms a part, owns several

training-houses, colleges, and residences in Espana, besides those

which it maintains in South America.

The fathers of the Mission, or those of St. Vincent de Paul, own the

house of San Marcelino in Manila, and the conciliar seminary of that

city, with those of Cebu, Jaro, and Nueva Caceres.

The Capuchin missionaries have the church and mission-house of Manila,

the mission of Yap in the western Carolinas, that of Palaos, that of

Ponape in the eastern Carolinas, and the procuratorial house of Madrid

[155]--the total number of their religious being 36.

The Benedictine missionaries occupy the central mission house of

Manila; the missions of Taganaan, Cantilan, Gigaquit, Cabuntog,

Numancia, and Dinagit, in Mindanao; and a college for missionaries

in Monserrat (Espana). There are 14 of them resident in these islands.

Lastly, there are, besides the religious who live in Filipinas,

several houses of religious women, some of whom are dedicated to a

contemplative life, as those of St. Clare; others to teaching, as those

of the Asuncion [_i.e._, "Assumption"], the Dominicans, and the Beatas

of the Society; and others, finally, in the exercise of benevolence,

as the Sisters of Charity or of St. Vincent de Paul, who have charge

of the hospitals--although the latter also dedicate themselves, with

great benefit, to the teaching of young women in the seminaries of

Concordia, Santa Isabel, Santa Rosa, the municipal school, Loban,

the hospitium of San Jose of Jaro, and Santa Isabel of Nueva Caceres.

Religious spirit of the country

After this statistical religious summary, we cannot resist our desire

to explain, although briefly, what is at present and definitively

the character or qualities of the religious spirit reigning in this

country--which owes everything that it is, aside from the purely

natural elements, to the Catholic civilization of Espana. This point

is, on another side, very pertinent to the whole subject.

It is not to be doubted, then, that the mass of the natives who have

received the direct influence of Spanish civilization are entirely

Catholic. The heathen natives are yet barbarous or semi-barbarous;

and the Moros, besides being without the civilization of the Christian

Indians, do not retain either, from the merely external Mahometanism,

more than their innate pride and treachery, and some few formalities,

known and practiced by a very few of their race. Those in Filipinas

who profess, or say that they profess, any other positive religion

(and more especially any other Christian religion), distinct from

the Catholic, will be found absolutely only among the foreign

element. Therefore, Catholicism is the religion, not only of the

majority, but of all the civilized Filipinos.

It is also certain that the Filipinos are sincere Catholics. Their

religion suits them, and is congenial to their nature. They practice

it spontaneously, and profess it openly and publicly, without any

objection. Far from all their minds is the most remote suspicion that

Catholicism is not the true and only religion capable of bringing

about their temporal and eternal happiness. All of these Indians are by

nature docile to the teachings and admonitions of their parish priests

and spiritual fathers. Many good people approach the holy sacraments

easily and frequently; and the fact that many others do not approach or

frequent them so often must be attributed to neglect, to heedlessness,

or to real difficulties, but never to aversion. The ceremonies and the

solemnity of the worship attract them very powerfully, and so do the

popular Catholic exhibitions of great feasts and processions. They

display without any objection, but rather with great pleasure, the

pious objects and insignia of any devotion or pious association to

which they belong; and in many places the women wear the scapular or

rosary around the neck as a part or complement of their dress. It may

be said that there is no house or family, however poor it be, that

does not have a domestic altar or oratory. There are some careless

Christians among the Filipino people, vicious and scandalous because

of their evil habits; there are even some who are ignorant of the most

necessary things of their religion: but there are no unbelievers or

impious ones among them--unless some few, relatively insignificant in

number, who have become vitiated and corrupted in foreign countries,

and afterward have returned to their country. Even these latter have

hitherto, because of a certain feeling of shame that they retain,

taken care not to let that change be seen, except among irreligious

associates or those of another form of worship. Finally, the tertiary

orders, brotherhoods, and pious and devotional associations, old and

new, have always had a great number of individuals enrolled in the

Filipinas, and even constant and fervent affiliated members.

The Catholic religion, always holy and sanctifying, works in those

who adopt it, according to the natural or acquired disposition of

the same. Thus it is that the defects of character in the Indians,

if they are frequently moderated, thanks to the religion that they

profess, wholly disappear but with difficulty, and generally even

have some influence on the private life and religious character of

the natives. Since they are, therefore, more superficial and more

impressionable to new things than those of other races, they would

perhaps be less constant in their Catholic practices, sentiments,

and convictions, and would feel more easily than do others the evil

influences of false doctrines and worships, if they had experience with

these. They are readily inclined to superstitions, now by their former

bad habits, now by their nearness to and communication with those

who are yet heathen, now by their exceedingly puerile imagination,

and by their nature, which is influenced by their surroundings.

This we believe is, in broad lines, the religious character of the

Indians of Filipinas. Let us now see what has been said recently

also in regard to this same point by another contemporaneous witness,

with whom we almost entirely agree. Mr. Peyton, a Protestant bishop,

said, when speaking of Catholicism in the Filipinas, at a meeting

of the Protestant bishops of the Episcopal church held at St. Louis

(United States), in the month of last October: "I found a magnificent

church in every village. I was present at mass several times, and the

churches were always full of natives--even when circumstances were

unfavorable, because of the military occupation. There are almost no

seats in those churches, while the services last--an hour, or an hour

and a half. Never in my life have I observed more evident signs of

profound devotion than in those there present. The men were kneeling,

or prostrated before the altar; and the women were on their knees,

or seated on the floor. No one went out of the church during the

service, or talked to others. There is no spirit of sectarianism

there. All have been instructed in the creed, in the formal prayers,

in the ten commandments, and in the catechism. All have been baptized

in infancy. [156] I do not know whether there exists in this country

a village so pure, moral, and devout as is the Filipino village."

Granting the above, would freedom of worship be advisable for

Filipinos?

Since, then, the religion in Filipinas, and consequently their morals,

is so unanimous, would it be advisable to introduce freedom of worship

into this country? If one understands by freedom of worship only

actual religious toleration, by virtue of which no one can be obliged

to profess Catholicism, and no one be persecuted for neglecting to be

a Catholic, or that each one profess privately the religion that he

pleases, that freedom has always existed in Filipinas; and no Filipino

or foreigner was ever obliged to embrace the Catholic religion. But

if one understands by freedom of worship the concession to all

religions (for example, to those of Confucius, Mahomet, and to all the

Protestant sects) of equal rights to open schools, erect churches,

create parishes, and celebrate public processions and functions,

as does the Catholic church, we believe that not only is this not

advisable, but that it would be a fatal measure to any government

which rules the destinies of Filipinas. If, in fact, this government

should concede such freedom of worship, it would cause itself to be

hated by the six and one-half millions of Filipino Catholics; for,

even though such government should profess no worship, the Filipino

people would consider it as responsible for all the consequences of

such a measure; and therefore it would not be looked on favorably

by these six and one-half millions of Catholics. These people are

fully convinced that theirs is the only true religion, and the only

one by which they can be saved. If any government should endeavor to

despoil them of that religion--which is their most precious jewel,

and the richest inheritance which they have received from their

ancestors--even should it be no more than permitting the Protestant

or heterodox propaganda publicly and openly, then they could not

refrain from complaint; and from that might even come the disturbance

of public order, or perhaps some politico-religious war, accompanied

by all the cruelty and all the disasters which, as are well known,

are generally brought on by such wars.

Two serious difficulties can be opposed against the rights of

Catholicism in Filipinas. The first is in the Americans who

are governing at present, and the second is in the Filipinos

themselves. The Americans enjoy in America the most complete freedom

of worship; why, then, should they not enjoy that same freedom when

they go to Filipinas? We answer, that every inhabitant must conform

to the laws of the country in which he lives. The Chinese enjoyed

in China the most complete freedom to erect temples to Buddha or

to Confucius; but for three centuries they have not enjoyed a like

freedom in Manila, although no Chinese has been forced to become a

Catholic. We go farther and say that no Chinese has had to boast of

his religion in order to trade, become rich, and return to China. The

same can be said of the English and Americans. If it is necessary

for the good order and government of six and one-half millions

of Catholics in Filipinas, besides those who are not Catholics

(one and one-half millions, counting idolaters and Moros yet to

be civilized), not to permit or encourage freedom of worship, the

government which rules the destiny of these islands ought to legislate

along those lines, since the laws ought to be adjusted to the needs

of the majority of their inhabitants. The Americans themselves who

shall take up their residence here ought to accommodate themselves

to that law. No temporal or spiritual harm would result to them,

for they could privately profess what their conscience dictated to

them as the true religion. Thus the English do in Malta, where the

Catholic religion is in force; and although the island is so small,

there are two thousand Italian Catholic priests in it, who are more

content to live under the English government than under the Italian.

The other difficulty against Catholicism in Filipinas springs from the

Filipino insurgents themselves, who voted for freedom of worship and

separation from the Spanish church in their congress of Malolos. [157]

Why, then, has not that freedom of worship been granted to the

Filipinos, if they themselves ask it? We reply that they also ask

for independence. Will the Americans grant them the latter because of

that fact? The majority of the Filipino insurgent chiefs were inclined

to Masonry. They had bound themselves, for a long time past, to work

for the expulsion of the friars; and, drunk with the wine of liberty,

they asked for every kind of freedom, including that of religion. How

many insurgents have abjured Catholicism? Their number does not exceed

two dozen. The law of freedom of worship is unnecessary for them,

since they profess no religion. The Filipino people--that is to say,

the six and one-half millions of Catholics enrolled in the parish

registers--do not ask or desire religious freedom, or separation

from the Spanish church. They are content with their Catholicism,

and desire nothing else; and they will not suffer their government to

take from them their Catholic unity. We have heard this from qualified

and accredited defenders of Filipino independence. They even deny

that the vote at Malolos was the true expression of the will of that

congress, which was also very far from being the entire and genuine

representation of the Filipino people. The latter hold heresies, and

all manner of religious disturbance, in horror. He who would introduce

these into their homes would offer them an insult. Consequently, it

is demonstrated that freedom of worship in Filipinas is not advisable,

but adverse to the public peace.

If it is said finally, that there are some points of public interest

which demand some reform, in what pertains to the religious estate of

the Filipinas, we shall not be the ones to deny that. But the Church

has the desire and the means to remedy these supposed or recognized

evils. If, peradventure, it do not remedy them through ignorance,

let anyone who is interested, and the government of the country first

of all, bring them to its notice. On the other hand, this matter has

no connection with religious freedom.

[From the same work (pp. 256, 257) is taken the following mention

of the religious orders who recently established themselves in the

Philippines:]

In all the dioceses the bishops looked after the founding of seminaries

for the native clergy, not only because such were needed to aid in

the administration of the sacraments in the large parishes created

by the religious, but also for the occupation of some parishes which

were reserved for them from very ancient times.

The fathers of the congregation of St. Vincent de Paul, the Capuchins,

and the Benedictines, come to the islands

For the direction of some of these seminaries, the sons of St. Vincent

de Paul came from Espana in 1862, together with the brothers of

charity, who took charge of the attendance of the sick in the

hospitals, and of the teaching of young women.

The Capuchin fathers also came to these islands in the year 1886,

for the purpose of taking charge of the missions of both Carolinas

and Palaos, a duty which they have fulfilled marvelously, and not

without the sacrifice of all human ambitions--burying themselves

forever in those solitudes of the Pacific ocean, for the love of the

poor natives of the Carolinas.

Finally, in 1895, the Benedictine fathers, [158] of the monastery of

Monserrat in Espana, landed in Manila for the first time, in order

to take charge of some missions on the eastern coast of Mindanao.

BIBLIOGRAPHICAL DATA

The following document is obtained from a MS. in the Archivo general

de Indias, Sevilla:

1. _Remonstrance of Augustinians._--"Simancas--Secular; Audiencia de

Filipinas; cartas y espedientes del gobernador de Filipinas vistos

en el Consejo; anos 1629 a 1640; est. 67, caj. 6, leg. 8."

The following document is obtained from a MS. in the Academia Real

de la Historia, Madrid:

2. _Corcuera's campaign._--"Papeles de los Jesuitas, to 84, no. 27,

34."

The following documents in the appendix are taken from printed works,

as follows:

3. _Laws regarding religious.--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.

4. _Jesuit missions in 1656._--Colin's _Labor evangelica_ (Madrid,

1663), pp. 811-820.

5. _Religious estate in Philippines._--San Antonio's _Chronicas_

(Manila, 1738), i, book i, pp. 172-175, 190-210, 214-216, 219, 220,

223-226.

6. _Religious condition of islands._--Delgado's _Historia general_

(Manila, 1892), pp. 140-158, 184-188.

7. _Ecclesiastical survey of Philippines._--Le Gentil's _Voyages

dans les mers de l'Inde_ (Paris, 1781), pp. 170-191, 59-63.

8. _Character and influence of friars._--Mas's _Informe sobre el

estado de las Islas Filipinas en 1842_ (Madrid, 1843), vol. ii.

9. _Ecclesiastical system in the Philippines._--Buzeta and Bravo's

_Diccionario de las Islas Filipinas_ (Madrid, 1850), ii, pp. 271-275,

363-367.

10. _Character and influence of friars._--Jagor's _Reisen in den

Philippinen_ (Berlin, 1873), pp. 94-100.

11. _Augustinian Recollects.--Provincia de San Nicolas de Tolentino

de Agustinos descalzos_ (Manila, 1879).

12. _Present condition of religion.--Archipielago filipino_

(Washington, 1900), ii, pp. 256-267.

NOTES

[1] As Gregory died in 1623, the despatch of this letter must have

been long delayed at Rome or en route.

[2] See chapter xlii of Medina's history of the Augustinian order,

in VOL. XXIV of this series; also Diaz's _Conquistas_, pp. 384-386.

[3] This was the archdeacon Alonso Garcia de Leon.

[4] Pedro de Arce (himself an Augustinian), who twice filled vacancies

in the archiepiscopal see of Manila.

[5] It is curious that Diaz does not mention this; but he states

(_Conquistas_, p. 385) something omitted here--that Archbishop Garcia

Serrano interfered in like manner with the judge-executor of 1629 in

this case, Garcia de Leon. Diaz may have given wrong names and dates

for the one incident.

[6] This was the new archdeacon, Andres Arias Xiron (Diaz's

_Conquistas_, p. 385).

[7] Presumably Pedro de Ribadeneira, a Spaniard of Toledo; he

was provincial of Castilla, and assistant to the general of the

order. About 1635 he was sent by Felipe IV as his ambassador to the

duke of Modena and the republic of Lucca; afterward he was named

by the king bishop of Cotrone (the ancient Crotona), Italy, but

declined this honor. He died on August 20, 1643; and left various

writings.--Rev. T. C. Middleton, O.S.A.

[8] There is frequent mention in canon law of _alternativa_

decrees by the Holy See--a device in the interests of fairness,

applied in the conferral of benefices and church offices, in order

to do away with discords and displays of partisanship. Thereby in

elections the preferments, etc., were to go to the opposite party,

according at times, to very singular rules, applicable, for instance,

according to the month wherein the said benefice fell vacant. The

usage of the "alternation" was introduced in the time of Pope Martin

V. (A.D. 1417-1431.)

The text of the present document concerns the extension of the

_alternativa_ rules to the Augustinians in the Philippine Islands,

by force of which the offices in the order (distributed in provincial

chapters every four years) were to be conferred one term on religious

born in Spain, and the next on religious born in the Indias. The

latter were known as Creoles (_crioli_)--thus in the Constitutions

of the order, of 1685, where reference is made to decrees of Gregory

XV, dated November 29, 1621 (confirmed by Urban VIII in 1628), with

regard to elections of the brethren in Mechoacan, in Mexico. As

the _alternativa_ held in Mexico and South America--in fact, in

Spanish colonies everywhere--these same papal decrees were presumably

observed in all those colonies. Later, in Mexico, the statutes of

the Augustinians required that in provincial chapters religious of

Spanish blood should be chosen alternately with those of Indian, in the

election of provincials, definitors, priors, and other officers; but

this plan did not operate very satisfactorily.--Rev. T. C. Middleton,

O.S.A.

[9] The name (Latin, _regio pontis_), of a ward in the city of Rome.

[10] So in MS., but an improbable name; more likely to be

Pacheco.--Rev. T. C. Middleton, O.S.A.

[11] Diaz here says (_Conquistas_, p. 385): "The fathers from the

provinces of Espana interposed an appeal from the fuerza [committed]

by this act, saying that the said judge had not authority to postpone

the matter, but only to execute [the decree]; and from this proceeded

continual disputes until the time for the chapter-meeting."

[12] The prior general of the Augustinians in 1634, the date of this

bull, was Jerome de Rigoliis, of Corneto, elected May 18, 1630; he

died (out of office, however) seven years later, in June, 1637, at

the age of seventy and upwards. In 1636 (May 10), his successor in the

generalship, Hippolytus dei Monti, was elected.--Rev. T. C. Middleton,

O.S.A.

[13] Castel Gandolpho, a beautiful place in the Alban Hills, was the

summer resort of the supreme pontiffs.--Rev. T. C. Middleton, O.S.A.

[14] _i.e._, "should the petition be grounded on fact."

[15] _i.e._, "because the said fathers are not qualified in sufficient

number," and "in the distribution of the said offices."

[16] In the manuscript that we follow the letter of March 31 is given

second, while that of April 5 is given first; we have arranged them

chronologically.

[17] Garo: probably the same as _garita_; a fortified outpost?

[18] The translation of this passage seems to be, "If God fights

against a city, he who guards it watches in vain." The difficulty

lies in "_a custodierit_," which we translate as "fights against."

[19] Sulu, the chief island of the group of that name, has an area

of 333 square miles. It contains numerous mountains, some of them

nearly 3,000 feet high; and their slopes are covered with magnificent

forests. Of the ancient town of Sulu (the residence of the "sultan"),

on the southern shore, hardly a trace remains; the present town of that

name was built by the Spaniards in 1878, and is modern in style. See

_U. S. Gazetteer of Philippines_, pp. 842-850.

[20] "Four groups having different customs may be distinguished

among the inhabitants of the archipelago: the Guimbajanos, or

inhabitants of the mountains, who are the indigenes; the Malay and

Visayan slaves, whose descendants have intermarried; the Samales,

an inferior race, though not slaves; the true Moros, who trace

their origin from the Mohammedan invaders, and who dominate the

other inhabitants." "Physically the Sulu natives are superior to

the ordinary Malay type, and, according to Streeter, are a strange

mixture of villainy and nobility." (_U. S. Gazetteer_, pp. 845, 846.)

[21] _Babui_, in their language, signifies "pig;" apparently they

called the Spaniards "swine," as expressing the acme of contempt for

their besiegers.

[22] "Thanks be to God who has given us the victory through our Lord

Jesus Christ."

[23] Combes says (_Hist. Mindanao_, Retana's ed., col. 264) that

this queen, named Tuambaloca, was a native of Basilan, and that she

had acquired such ascendency over her husband that the government of

Jolo was entirely in her hands. This statement explains the presence

of the Basilan men in the Joloan stronghold.

[24] Kris, a dagger or poniard, the universal weapon of all the

civilized inhabitants of the archipelago, and of a hundred different

forms. Men of all ranks wear this weapon; and those of rank, when full

dressed, wear two and even four. (Crawfurd's _Dict. Ind. Islands_,

p.202.)

At the Louisiana Purchase Exposition, held last year (1904) at

St. Louis, the Philippine exhibits contained Malay weapons, in great

number and variety--krises, campilans, lances, etc.

[25] Francisco Martinez was born near Zaragoza, February 25, 1605,

and at the age of seventeen entered the Jesuit order. Joining the

Philippine mission, he labored mainly among the Moros, and died at

Zamboanga on September 17, 1650.

Alejandro Lopez, a native of Aragon, was born in July, 1604, and at

the age of nineteen went to Mexico, where he spent several years

in commercial pursuits. On August 28, 1631, he entered the Jesuit

novitiate at Manila; and, accompanying Corcuera in his campaigns,

was long a missionary among the Moros, and at various times an

envoy to their chiefs in behalf of the Spanish governors. It was

on one of these embassies that Lopez met his death, being killed

by the Moros, December 15, 1655. See Combes's _Hist. Mindanao_,

which relates in full Lopez's missionary career; and sketch of his

life in Murillo Velarde's _Hist. Philipinas_, fol. 94 _verso_, 235,

238-247. Cf. Montero y Vidal's _Hist. Filipinas_, i, pp. 296-298.

[26] This letter is unsigned; but the transcript of it made by Ventura

del Arco places it with others ascribed to Barrios.

See detailed accounts of the expedition against Jolo (Sulu) in Combes's

_Hist. Mindanao y Jolo_ (Retana and Pastells ed.), cols. 349-368;

Diaz's _Conquistas_, pp. 388-401; Murillo Velarde's _Hist. Philipinas_,

fol. 92, 93; and La Concepcion's _Hist. Philipinas_, v, pp. 334-351.

[27] See also the instructions given by Felipe II to Francisco de

Tello, at Toledo, May 25, 1596, in our VOL. IX, pp. 250, 251.

[28] A note to this law in the _Recopilacion_ reads as follows:

"This law was extended to all America for the same reason, by a royal

decree dated Madrid, March 28, 1769; and the prelates are not allowed

to expel members of the orders except for just cause, while those

thus expelled are to be sent to Spain."

[29] This totals up three hundred and seventy-two, instead of the

number given in the text--evidently a printer's error.

[30] Corcuera's endowment of these fellowships raised a great storm

in the islands, especially among the Dominicans, who claimed that it

was aimed at their college of Santo Tomas; while in Spain the king

and his council were equally indignant because they had not been

previously consulted in the matter, an indignation that was carefully

fostered and increased by the Dominicans. The lawsuit in this case was

bitter, and was conducted in the supreme Council of the Indias by Juan

Grau y Monfalcon, procurator of the cabildo of the city of Manila;

Father Baltasar de Lagunilla, procurator-general of the Society of

Jesus, for the college of San Jose; and father Fray Mateo de Villa,

procurator-general of the Dominican province of the Rosario, for

the college of Santo Tomas. The case was prolific in documents from

all three sources. The Dominicans remained masters of the field, and

this case contributed to the downfall of Corcuera, who was finally

superseded in 1644 by Diego de Fajardo, who had been appointed some

years before, but might never have gone to the islands had it not

been for the lawsuit over the fellowships. See Pastells's _Colin_,

iii, pp. 763-781.

[31] Pedro de Brito was also a regidor of Manila, whose post was

adjudged to him at public auction for one thousand four hundred pesos

of common gold, with the third part of what was promised from the

increase. He took possession of his post June 24, 1589. See Pastells's

_Colin_, iii, p. 783.

[32] This was the protomartyr of the Society of Jesus in the

Philippines, Juan de las Misas, who met death in the last part of

November, 1624 (_not_ 1625). He was a fluent preacher in the Tagal

tongue, and entered the Society in the Philippines. When returning

from Tayabas to Marinduque he was met by some hostile Camucones

and killed by a shot from an arquebus, after which he was beheaded,

in fulfilment of a vow to Mahomet. See Pastells's _Colin_, iii, p. 791.

[33] This was the galleon "San Marcos." See Pastells's _Colin_, iii,

p. 791.

[34] This was Juan del Carpio--a native of Riofrio in the kingdom

of Leon--who had spent twenty years among the natives in the

Philippines. See Pastells's _Colin_, iii, p. 792.

[35] Domingo Areso, a native of Caller, who was killed by an Indian,

April 10, 1745, because the father had censured him for allowing his

mother to die without the sacraments. See _ut supra_, pp. 792, 793.

[36] It was discovered by Father Francisco Combes on the heights of

Boragueen, who reported the discovery to the alcalde-mayor of Leite,

Silvestre de Rodas, at Dagame, November 18, 1661. See Pastells's

_Colin_, iii, p. 793, note 1. See Jagor's _Reisen_, pp. 220-223,

where he describes this locality (which lies south of Burauen, on the

southern slope of the Manacagan range), and the process by which the

sulphur is obtained.

[37] Thus characterized in _U. S. Gazetteer_ (p. 512): "Important

point of approach from Pacific Ocean. High, and visible in clear

weather 40 m., thus serving as excellent mark for working strait of

San Bernardino."

[38] These were Fathers Miguel Ponce and Vicente Damian. The first

was killed June 2, 1649; the second October 11, of the same year. The

former was a native of Penarojo in Aragon; the latter, of Randazo in

Sicily See Pastells's _Colin_, iii, p. 794, note 1.

[39] The Subanes or Subanon (meaning "river people"), are a heathen

people of Malay extraction living in the peninsula of Sibuguey in

West Mindanao. See Mason's translation of Blumentritt's _Native Tribes

of Philippines_, in Smithsonian _Report_ for 1899, pp. 544, 545. See

also Sawyer's _Inhabitants of the Philippines_, pp. 356-360 (though it

must be borne in mind that Sawyer is not always entirely trustworthy).

[40] These were Fathers Francisco de Mendoza and Francisco

Pagliola. The former was a native of Lisboa and was born in 1602

of a noble family. He was killed by the Moros in Malanao, May 7,

1642. He had entered the Society in Nueva Espana in 1621 and went to

the Philippines, while still a novice. The latter was martyred January

29, 1648. He was a native of Nola in the kingdom of Naples, the date of

his birth being May 10, 1610. He entered the Society February 6, 1637,

at Naples. On arriving at the Philippines in 1643, he was assigned

to Mindanao, where he labored in Iligan and the western part of the

island, going later to the Subanos, who killed him. See Pastells's

_Colin_, iii, pp. 800, 801; and Murillo Velarde's _Hist. Philipinas_,

fols. 111 verso, and 154 verso and 155.

[41] Juan del Campo, who was killed by the Subanos January 25, 1650,

was born in Villanueva de la Vera, in 1620. He went to Mexico in

1642, where he began to study theology, completing that study in

Manila. See Pastells's _Colin_, iii, p. 801; and Murillo Velarde's

_Hist. Philipinas_, fol. 178.

[42] The two martyrs of Buayen were Pedro Andres de Zamora, December

28, 1639, and Bartolome Sanchez, early in June, 1642. The former

was born in Valencia, and in 1616 entered the Society in Aragon, and

went to the Philippines in 1626. He was suspended from the Society in

1629, but was readmitted upon showing full signs of repentance. He

was sent while still a novice to the missions at Buayen, where he

labored faithfully and zealously until his death.

The latter was born in Murcia on St. Bartholomew's day, 1613. In his

youthful years, while attending the Jesuit college, he became somewhat

wild, but later reformed; and upon hearing of the martyrs of Japon in

1628, he was fired with zeal to emulate them, and entered the Society,

being received on the ship that bore him to Nueva Espana. Although

he had resolved to return to Spain in the same ship, because of the

disconsolateness of his parents at his departure, he changed his mind,

and finished his novitiate in Manila. Upon being ordained as a priest,

he was sent to Mindanao and was killed by Manaquior while on his way

with a naval relief expedition to Buayen, after having been eleven

years in the Society. Sec Pastells's _Colin_, iii, p. 801; and Murillo

Velarde's _Hist. Philipinas_, fols. 113 verso and 117 verso.

[43] These two fathers, Alejandro Lopez and Juan Montiel, were

martyred December 13, 1655 (_not_ 1656). The latter was a native

of Rijoles in Calabria. See Pastells's _Colin_, iii, pp. 801, 802;

Murillo Velarde's _Hist. Philipinas_, fols. 233 verso-235 verso;

and _ante_, p. 62, note 25.

[44] The author alludes to Father Domingo Vilancio, who died in

1634. He was a native of Leche in the kingdom of Naples. He labored

among the natives of the Philippines for more than thirty years. See

VOL. XXVI, p. 266; and Pastells's _Colin_, iii, p. 802.

[45] After sixty years of Spanish rule, Portugal revolted (December,

1640), threw off the Spanish yoke, and placed on its throne Joao

IV--who, as duke of Braganza, was the most wealthy and influential of

all the Portuguese noblemen; and he was regarded as the legitimate

claimant of the throne. Spain made several attempts to recover this

loss; but Portugal has ever since been independent.

[46] _i.e._, Great Sanguil. The auditor Francisco de Montemayor

y Mansilla says that Sanguil is twelve leguas from Siao and ten

from Mindanao, and has a circumference of six or seven leguas. "Four

chiefs rule this island, namely, those of Siao (in the villages called

Tabaco), Maganitos, Tabucan, and Calonga. The latter had two villages,

Calonga and Tarruma, where there was formerly a presidio with ten or

twelve Spanish soldiers, solely for the defense of those two Christian

villages from the invasions of the Moros of the same island. The

village of Tarruma after the dismantling of our forts, passed into the

control of the Dutch; and there are now, according to reports, some

Dutch there, and a dominie who preaches to them. The other village,

Calonga, which is governed by a father-in-law of the king of Siao,

still perseveres in the Catholic faith and the friendship of the

Spaniards. It is visited, although with dangers and difficulties,

by the fathers of the Society of Jesus who live in Siao, when they

go to visit the Christian villages owned by that king in the island

of Sanguil." See Pastells's _Colin_, iii, p. 814.

[47] The same auditor (see note, above) says that the Talaos "are

four islands lying in the same district as those of Sanguil and

Siao. The country is poor, the people barbarous and naked, and the

islands abound in cocoas and vegetables, some little rice (on which

they live), and some roots (with which they pay their tribute). Two

islands and part of another are vassals of the king of Tabucan;

the fourth island and part of that which pays tribute to the king of

Tabucan are vassals of the king of Siao. They have their own petty

chief, who was baptized in Manila; and there are now eight hundred

baptized families there." See Pastells's _Colin_, iii, p. 814.

[48] When Father Colin wrote, the Dutch had already discovered,

explored, and delineated in their maps with sufficient accuracy,

the coasts of New Guinea and New Holland, or Australia and New

Zealand. See Pastells's _Colin_, iii, p. 816.

[49] Alonso de Castro was born at Lisbon. Sommervogel (_Bibliotheque_)

says that he labored for nine years in the missions of Terrenate,

and that he was martyred January 1, 1558.

[50] _i.e._, "in both courts," meaning the outer court of

ecclesiastical justice, and the inner court of conscience. See

VOL. VIII, p. 278.

[51] For further historical and descriptive information regarding the

cathedral of Manila (especially the present structure, completed in

1879), see Fonseca's _Resena cronologica de la catedral de Manila_

(Manila, 1880).

[52] _Marginal note_: "In the year 1571 the first Inquisition was

established in Mexico, and its first inquisitor was Don Pedro Moya de

Contreras, afterward visitor, archbishop of Mexico, and its viceroy;

and later president of the royal Council of the Indias. See Torquemada,

in _La monarchia indiana_, book 5, chapter 24."

[53] That decree organized the tribunals of the Crusade, and made

provision for their conduct and for the care of the revenues from the

bulls. Various laws on this subject are found in _Recopilacion leyes de

Indias_, lib. i, tit. xx; one of these may be found _ante_, pp. 76, 77.

[54] Among the media employed by the Holy See in the restoration of

one's conscience to its good estate, are the bulls of composition. In

the case of persons in possession of ill-gotten goods, as

prebendaries who have forfeited their canonical allotments,

or trustees who have maladministered estates, and the like, an

arrangement (Latin, _compositio_) is sometimes made--only, however,

when the rightful owners or heirs of the property in question are

unknown (_si domins sint ignoti_), whereby the said "unjust steward"

is allowed to keep for himself a moiety of what does not belong to

him, on condition that the rest be handed over for the maintenance

of church services, or institutions of charity, as hospitals,

asylums, and the like. See Ferraris's _Bibliotheca_, art. "Bulla

Cruciatae."--Rev. T. C. Middleton, O.S.A.

The bulls for the dead were placed on the heads of the dying, or in

the hands of the dead--purchased by their friends or relatives in

order to rescue then souls from purgatory. Those _de lacticinios_

(literally, "for milk-porridges") permitted to ecclesiastics the

use of certain foods at times when these were forbidden by church

law. The bulls of the Crusade were valid as dispensations only one

year in Spain; but according to Solorzano they were extended to two

years in the colonies, on account of the long time required for them

to teach those distant places. See Bancroft's _Hist. Mexico_, iii,

p. 605. After the victory of Lepanto, Gregory XIII resumed the issue

of these indulgences, and extended them to twelve years; and since

then his bull has been renewed every twelve years, (E. H. Vollet,

in _Grande Encyclopedie_, Paris, Lamirault et Cie.), xiii, p. 453.

[55] Apparently the "farming out" of this revenue, by the crown,

to private persons. A law of May 30, 1640, enacted that all the

expenses connected with the bulls of the Crusade should be paid from

its proceeds, the remainder being paid to the crown (_Recopilacion_,

lib. i, tit. xx, ley xvi).

[56] Tournon was the papal legate sent to China for the settlement

of the famous controversy regarding the "Chinese rites," which had

lasted some seventy years. The missions to China were entirely in the

hands of the Jesuits until 1631, when Dominicans entered that country,

and Franciscans in 1633. The new missionaries soon began to accuse the

Jesuits of undue complaisance and conformity with heathen customs, and

made complaint against them at Rome. For a time the Holy See permitted

the practice of the Chinese rites, but frequent contentions arose on

this subject between the Jesuits and the other orders, which were not

definitely settled by Rome for many years. Finally, Clement XI sent

Tournon (1703) to investigate the matter thoroughly, who condemned the

rites in question as idolatrous and was therefore imprisoned by the

Chinese emperor. He died in this captivity (1710), but his decision

was accepted by the pope, and all Catholic missionaries to China

were required to take an oath that they would resist those rites to

the utmost. See full account of this controversy, with citations of

authorities, in Addis and Arnold's _Catholic Dictionary_ (Meagher's

revision), pp. 926-928. For accounts of Tournon's stay at Manila,

and the dissatisfaction which he aroused there, see La Concepcion's

_Hist. Philipinas_, viii, pp. 306-324; and Zuniga's _Hist. Philipinas_

(Sampaloc, 1803), pp. 411-416.

[57] Sidoti (or Sidotti) was an Italian priest who came to Manila

with Tournon, intending to enter the forbidden land of Japan. In

1709, he succeeded in doing this, by persuading the captain of

a Spanish vessel to land him on the Japanese coast; Zuniga says

(_Hist. Philipinas_, pp. 420, 421) that nothing more had ever been

learned regarding him. La Concepcion, however, writing somewhat

earlier, says (_Hist. Philipinas_, vi, p. 82) that in 1716 news of

Sidoti's imprisonment and death arrived at Canton--the latter being

attributed to his continual fasts and austerities. But Griffis relates

(_Mikado's Empire_, pp. 262, 263) so much as may now be known about

Sidoti's fate, derived from a book--_Sei Yo Ki Bun_ ("Annals of Western

Nations")--written by the Japanese scholar who examined the priest,

which gives the facts of the case, and the judicial proceedings

therein. Sidoti "was kept a prisoner, living for several years after

his arrival, in Yedo (Tokio), and probably died a natural death."

[58] See La Concepcion's detailed account (_Hist. Philipinas_, viii,

pp. 315-338) of the founding of this college.

[59] This was only _ad interim_, during the absence of Bishop Salazar

in Spain, from 1591 to Salvatierra's death early in 1595. He had

come tu Manila with Salazar, whose provisor he long was; he also

ministered to the Indians, and went to Maluco as chaplain with a

Spanish expedition. See _Resena biografica_, i, pp. 50-52.

[60] In the margin at this point occurs the following: "A total of

105,503 souls."

[61] This law (which is contained in the book entitled, "Concerning

the universities, and general and private studies in the Indias") is as

follows: "Permission is conceded for the cities of Santo Domingo in the

island of Espanola, Santa Fe in the new kingdom of Granada, Santiago de

Guatemala, Santiago de Chile, and Manila in the Filipinas Islands, to

have halls for study, and universities where courses may be pursued and

degrees given, for the time that has appeared advisable. For that we

have obtained briefs and bulls from the holy apostolic see, and we have

conceded those universities certain privileges and preeminences. We

order that what has been ordained for the said halls of study and

universities be kept, obeyed, and executed, without violating it

in any manner. Those universities which shall be limited in time,

shall present themselves before our royal Council of the Indias to

petition for an extension of time, where the advisable measures will

be taken. If no extension is granted, the teaching of those studies

shall cease and end; for so is our will." A note to this law in the

_Recopilacion_ reads in part as follows: "It must be borne in mind

that the universities, seminaries, conciliars, and other schools of

learning erected by public authority in the Indias were declared to

be under the royal patronage by a circular letter of June 11, 1792."

[62] See this law in VOL. XX, pp. 260, 261.

[63] Notwithstanding that San Antonio states that the brothers of

the hospital Order of St. John of God arrived in Manila at this

comparatively late date, they had been often asked for by both the

ecclesiastical estates. The following letter from the bishop of Nueva

Segovia is such a request. The original of this letter is in Archivo

general de Indias, with the pressmark: "Simancas; ecclesiastico;

Audiencia de Filipinas; cartas y expedientes de los obispos sufraganeos

de Manila, a saber, Nueva Segovia, Nueva Caceres, Santisimo Nombre de

Jesus o Cebu; anos de 1597 a 1698; est. 68, caj. 1, leg. 34." It would

appear from the endorsement on this letter that some brothers were

sent at this early date; although this instruction probably remained

a dead letter. (Cf. VOL. XVIII of this series, p. 114, dated 1618.)

"Sire:

"Your Majesty has a royal hospital here, which is one of the

most necessary and useful things in this land for the health and

treatment of the poor soldiers and of the other people who serve

your Majesty. Although its income is but scanty, if it had some one

to distribute it efficiently, and to care for it properly, there

would be sufficient aid from the many alms given by the inhabitants

who can do something. It is most necessary for its good government

and maintenance for your Majesty to send four or five brothers from

the order called [St.] John of God, who should have authority from

your Majesty and from his Holiness to be able to receive others; for

now the matter is ready, and all that is necessary. Those brothers

could come with the religious whom your Majesty is sending--either

Franciscans or Dominicans--or your Majesty could have them sent from

the good brothers who are established in Nueva Espana. The latter

would economize the expense, and the journey would be quicker and more

certain. May our Lord preserve your Majesty long years, for the welfare

of His church. Manila, July 7, 1606. I kiss your Majesty's royal hands,

Fray Diego, bishop of Nueva Segobia."

[_Endorsed_: "Manila, July 7, 1606. Number 518. From the bishop of

Nueva Segovia. September 24, 1607." "Have the four brothers whom he

mentions sent; have the matter entrusted to Don Francisco de Tejada,

so that he may arrange this with the chief brother of Anton Martin." "A

copy was sent to Don Francisco."]

A decree of Felipe IV, dated Madrid, November 30, 1630, thus regulates

the foundation of these religious in the Indias:

"The viceroys, presidents, and auditors of the royal audiencias shall

not allow any of the religious of St. John of God to live or reside

in the Indias, who shall have gone thither without our permission;

or to found convents, give habits to any persons, or allow them

to profess. Those who may be living in the provinces of their

districts, or shall go thither later with our permission, shall not

take upon themselves the care of the hospitals, either of Indians or

of Spaniards, or the management of their incomes and alms, unless by

first binding themselves to give reports and allow inspections in this

respect by the ecclesiastical, or secular judges who can and ought

to make them. And they shall not be exempt from that by saying that

they have a bull from the apostolic see to be religious, and that

they are ordained with holy orders, and that therefore they are to

be subordinate only to their regular prelate. Neither shall they be

exempt from the inspection for any other excuse that they may bring

forward."--See _Recopilacion de leyes_, lib. i, tit. xiv, ley xxiv.

[64] In the margin at this point: "Total number of souls, 68,334."

[65] In the margin at this point: "Total number of persons, 42,178."

[66] In the margin at this point: "Total number of souls, 4,000."

[67] In the margin at this point: "Total number of souls, 70,961."

[68] The number of christianized natives is stated, on Murillo

Velarde's map, as 900,000. Cf. the statement by Le Gentil (p. 209

_post_), of the number in 1735--so in his printed text, but perhaps

a typographical error for 1755.

[69] A full account of the Jesuit college and university is furnished

by Murillo Velarde in _Hist. Philipinas_, fol. 125, 140, 168-171.

[70] _Beaterio:_ a house inhabited by devout women.

[71] Evidently then the appellation of that part of the archipelago

now included under the term "province of Paragua," which includes

not only the Calamianes Islands, but those of the Cuyos group, and

part of the island of Palawan (or Paragua).

[72] Literally, "holy table," equivalent to the modern "board of

directors;" a reference to the Confraternity of La Misericordia,

which, as we have seen in former documents, was the main charitable

agency of Manila.

[73] Reference is here made to chapter xviii, book i, of Delgado's

_Historia_; following is his statement (from pp. 60-62) of the

depopulation of Cebu, and its causes: "Near the middle of the southern

coast of the island was established the city and original colony of the

Spaniards; but today it has become so depopulated that it has hardly

enough citizens to fill the offices that pertain to a city, as are

those of regidors and alcaldes-in-ordinary; and _not_ seldom has it

occurred that some Spaniards must be conveyed thither to supply the

lack of people, going in place of these who died.... At present, the

city is reduced to the church and convent of the Santo Nino, the church

and residence of the Society of Jesus (a building which, although

small, is very regular and well planned), and, midway between them,

the cathedral--which is very inferior to those two churches, since

it consists only of a large apartment thatched with palm-leaves. (The

foundations were laid, however, for another and more suitable building,

in the time when the diocese was governed by the illustrious bishop

Doctor Don Manuel Antonio de Ocio y Ocampo [who entered that office

in 1733]; but his death prevented him from completing the work, and

it has remained in that condition ever since.) The royal building is

well arranged and sufficiently capacious, serving as palace for the

commander of the Pintados fleets; he is also warder of a good stone

fortress (triangular in shape) and commander of the port, and at the

same time alcalde and chief magistrate of the entire province--which

includes the islands of Cebu, Bohol, Siquijor, and a great part of

the coast of Mindanao, with other smaller and adjacent islands.

"The cause for the city's being depopulated, at present, of Spanish

inhabitants is nothing else than the cupidity of some persons who

came from Manila to the government of the province with appointments

as alcaldes, whose greed did not allow any partnership, in spite of

the oath that they take not to carry on trade, either in person or

through another person, within the limits of their jurisdiction. These

are indeed lands where no one can live without barter or trading;

for not one of the Spaniards applies himself to cultivating the soil,

nor do they have fixed incomes from the country with which to meet

their obligations. Moreover, they have to buy whatever they need, with

either commodities or money; accordingly, if the alcaldes-mayor forbid

the inhabitants (as they do) from going out through the province to buy

what they need, the latter find themselves in Cebu in the condition of

one who is shut up in a prison, where no one can search for or find

him. If vessels arrive to sell their merchandise the alcalde-mayor,

near whose house they anchor, is the one who first avails himself of

everything--either for his own use, or to sell the goods again--leaving

for the rest of the people only what is of no use to himself. If any

one has energy enough to press forward to purchase what he needs,

he is immediately threatened with imprisonment, seizure of his

goods, flogging, and the loss of everything from which any profit

was expected--as I have many times seen, because I lived several

years in that country, where only recourse to God is near, or to

superiors who are very far away. This is the reason why the Spanish

residents have withdrawn from Cebu, to avoid continual quarrels and

annoyances--going to Manila, where they can live with greater peace

and quietness, although not so profitably, on account of the choice

commodities which they could obtain in the Visayan provinces for

the increase of their wealth. The only ones who remain and bear the

heavy yoke are the mestizos and Sangleys, who always have to share

with the alcalde what they seek out with their toil and hardship,

if they wish to live without unrest and fear. Sometimes, but rarely,

the alcaldes share with these people that which might bring them some

profit; but usually they furnish the commodities which they bring

from Manila, at the very highest prices, receiving in exchange those

of the provinces at the lowest and most paltry rates."

[74] Delgado has evidently borrowed much of his account from San

Antonio; but in this case he inserts _no_, without any apparent

justification. San Antonio says, _y oblige a culpa mortal su

observacia_ (_ante_, p. 128); and Delgado, _cuya observancia no obliga

a culpa moral_ (the last word apparently a misprint for _mortal_).

[75] The two decrees here mentioned are, in the printed text of

Delgado, respectively 1692 and 1602--some of the numerous errors

which render that text untrustworthy as to dates.

[76] Teacher of philosophy and belles lettres in a cathedral school.

[77] The whole and half prebendaries are those called _racioneros_

and _medios racioneros_ in Spanish cathedrals.

[78] A Spanish silver coin of eight reals, which dates from the reign

of Ferdinand and Isabella. It is practically the same as the peso,

or "piece of eight."

[79] Referring to the arrest (October 9, 1668) of Governor Diegode

Salcedo. Le Gentil is incorrect in saying that a Dominican was

responsible for this act; the commissary who arrested the governor

was the Augustinian Fray Jose de Paternina, who held that office

from 1664 till 1672, when he was summoned to Mexico by the tribunal

of the Inquisition, and died on the voyage thither.

[80] Referring to the nuns of St. Clare, affiliated with the Franciscan

order as a tertiary branch.

[81] Don Juan de Casens, who commanded the fragata "Santa Rosa."

[82] See Murillo Velarde's description (_Hist. Philipinas_, fol. 198)

of the Jesuit residence and college. It was planned by Father Juan

Antonio Campion, and furnished commodious lodgings for fifty residents,

besides the necessary offices; but part of the main building was

afterward overthrown by earthquakes. In Murillo Velarde's time, the

college had become "an aggregation of buildings, added to the original

edifice from time to time, forming a mass as bulky as architecturally

irregular.... The library has no equal in the islands, in either the

number or the select quality of the books, which include all branches

of learning. In several of the apartments also are very respectable

libraries.... In the printing-office are several presses, and various

styles of type of different sizes; and there works are produced as

accurate, well engraved, and neat as in Espana--and sometimes with

errors that are less stupid and more endurable. The gallery (in which

there is a truck [_trucos_, a game resembling billiards] table for

the holidays) is a beautiful apartment, long, wide, and spacious;

and so elevated that it overlooks on one side the city, and on the

other the great bay of Manila. From it may be seen all the galleons,

pataches, galliots, champans, and every other kind of vessels, which

leave or enter the port, from America, China, Coromandel, Batavia, and

other Oriental kingdoms, and from the provinces of these islands. It is

adorned (as also are the corridors) with paintings, maps, landscapes,

and other things curious and pleasant to the sight.... There is a

school, for teaching reading, writing, and arithmetic to the boys

from without.... In the orchard is a house, with its offices, for

the Indian house-servants, and a church; they have their chapel,

very fully equipped, in which they practice various devotions and

receive the sacraments.... In charge of this, a sort of seminary, is

a student brother; and in it the Indians learn the doctrine, virtue,

good habits, the holy fear of God, civilized ways, polite manners,

letters, and other accomplishments, according to their ability. The

principal patio of the college is a right-angled quadrilateral; in

it there is a garden bordered with rose-trees, which bear roses all

the year round, with other flowers, and medicinal herbs. There are

other gardens and orchards, and seven deep wells of running water

(and some of it is very good) for drinking purposes. In the library

is a round table made in one piece, almost forty common palmos in

circumference--an adornment worthy of the king's own library."

[83] Cf. the enthusiastic description by Murillo Velarde

(_Hist. Philipinas_, fol. 195 v.-198) of this "magnificent temple." He

says that its dimensions were 204 x 90 feet; and that it was surmounted

by two towers, inclosing the facade--for which he apologizes, as

loaded with inappropriate ornamentation; but it is, nevertheless,

"a shell worthy of the pearl which it encloses." It was planned by

Father Juan Antonio Campion (who died in 1651), and was built of stone

obtained from "the vicinity of Antipolo;" this doubtless refers to the

marble-quarries of Montalban and Binangonan, in Rizal (formerly Manila)

province. This stone was of so excellent quality and texture that it

remained, after more than a hundred years, uninjured by rain, sun,

or air; and the walls were so solidly built, and the wooden timbers

within so durable, that in all that time it had not been necessary to

make any repairs in the framework, nor had any injury been done to

the building by earthquakes or storms. The main altar was made of a

single stone. The building cost 150,000 pesos; it was not consecrated

until 1727. Murillo Velarde adds: "I have known men of fine taste,

who had great knowledge of architecture, and who had seen the most

beautiful of the famous buildings of Europe, to be overcome, as it

were, with admiration in this church."

[84] Jose Francisco de Ovando y Solis, marques de Ovando, who was

governor of the islands during 1750-54. Le Gentil here alludes to what

he has previously stated (_Voyages_, ii, p. 164) regarding Ovando:

"He made great improvements in the Acapulco galleon; for before his

time the Manilans shipped their supply of water [for the voyage]

in leathern bottles or in jars which they suspended in the rigging;

the water often gave out, and they were compelled to have recourse to

that supplied by the rain. The Marques de Ovando had water-casks made,

and ordered that enough of these be placed aboard to supply water for

the entire voyage; he framed muster-rolls, and placed all the men on

allowance. In short, the Acapulco navigation was placed on the same

footing as that of Europe."

[85] Zuniga says (_Estadismo_, Retana's ed., i, p. 230): "The noted

beaterio [_i.e._, a house in which reside devout women] of Santa

Catalina ... founded by Dona Antonia Ezguerra in the year 1695;

and General Escano increased its revenues so that fifteen beatas and

some servants could be maintained in it. The beatas must be Spanish

women, assist in the choir, and take a vow of chastity." Evidently

these beatas were much like the Beguines (founded in Belgium in 1184,

and still in existence).

[86] Regarding the Franciscan order and its branches, see VOL. XX,

p. 91. The Capuchins were originally Observantine Franciscans, and

date from 1526, when their founder, Matteo di Bassi, of Urbino, Italy,

obtained papal consent to live, with his companions, a hermit life,

wear a habit with long pointed cowl (_capuche_, whence their name),

and preach the gospel in all lands. At first they were subject to

the general of the conventual Franciscans, not obtaining exemption

from this obedience until 1617. Early in the eighteenth century

the Capuchins numbered 25,000 friars, with 1,600 convents, besides

their missions in Brazil and Africa; but the French Revolution and

other political disturbances caused the suppression of many of their

houses. At present, they are most numerous in Austria and Switzerland.

[87] _i.e._, "the disease of Lazarus," referring to the beggar at

the rich man's gate, in the parable (Luke xvi, v. 20), evidently

a leper. This disease was regarded, in the absence of scientific

knowledge of its nature, as a direct visitation or punishment from

the deity. It will be remembered that many lepers who were Christians

had been sent from Japan to Manila.

[88] The following law is taken from _Recopilacion leyes de Indias_

(lib. 1, tit. vii, ley vii): "We charge the archbishops and bishops of

our Indias that they ordain mestizos as priests in their districts, if

in such persons are united the competency and necessary qualifications

for the priestly order; but such ordination must be preceded by

careful investigation, and information from the prelates as to

the candidate's life and habits, and after finding that he is well

instructed, intelligent, capable, and born from a lawful marriage. And

if any mestizo women choose to become religious, and take the habit

and veil in the monasteries of nuns, they [_i.e._, the archbishops and

bishops] shall ordain that such women be admitted to the monasteries

and to religious profession, after obtaining the same information

[as above] regarding their lives and habits." [Felipe II--San Lorenzo,

August 31 and September 28, 1588.]

[89] Referring to the noted prelate Basilio Sancho de Santa Justa y

Rufina. He died in December 1787.

[90] This was Jose Raon (see VOL. XVII, p. 298).

[91] "Pasquin (at Rome) is a statue at the foot of which are fastened

placards--sometimes defamatory, sometimes ironical, relative to

affairs of the time."--Le Gentil.

The word "pasquin" (pasquino) is derived from the name of a tailor, who

was famous at the end of the fifteenth century for his lampoons. The

group of statuary called Pasquino (now badly mutilated) represents

Menelaus with the body of Patroclus, looking round for succor in the

tumult of battle. The square in which this group stands is also called

Piazza del Pasquino.

[92] Le Gentil says (_Voyages_, ii, pp. 76, 77, 83) that Zamboanga

was very insalubrious, being shut in from the sea winds, and suffering

great heat. "It is still a place of exile;" and "the earthly Paradise

was not there."

[93] That is, "Nature makes one skilful."

Rev. T. C. Middleton, O.S.A., says of this expression that it "was

an old one, as old at least as the schoolmen, and means little else

than the truism 'One's handiness comes as a natural gift.' According

to San Antonio the diversity among the races of men as regards their

bodily endowments as well as those of mind, genius, and customs,

arises from the diversity of climate, and the diversity of air,

drink, and meat, whence the axiom that Nature varies her gifts,

or man's character is due in a measure to his environments."

[94] The passage referred to is at the beginning of San Agustin's

noted "Letter to a friend," which is printed (in part) in Delgado's

_Hist. Filipinas_, pp. 273-293. He says: "In this research I have

been occupied for forty years, and I have only succeeded in learning

that the Indians are incomprehensible." The allusion to Solomon is

explained by Proverbs, chap. xxx, vs. 18, 19.

[95] See Psalm xcv (xciv in Douay version), v. 10: "Forty years long

was I offended with that generation, and I said: 'These always err

in heart.'"

[96] See VOL. XXIII, p. 271, note 118.

[97] St. Cassian was a native of Imola, Italy, who was martyred

under one of the Roman emperors (Decius, Julian the Apostate, or

Valerian). He was a schoolmaster of little children whom he taught to

read and write, and his pupils denounced him as a Christian. He was

delivered over to his former charges, and they wreaked their vengeance

on him by breaking their tablets over his head and piercing him with

their styluses. His feast is celebrated on August 13.--T. C. Middleton,

O.S.A.

[98] _Ordinarios_: an appellation of ecclesiastical judges who

try causes in the first instance, and, by antonomasia, of the

bishops themselves, regarded as judges in their respective dioceses

(Dominguez's _Dicc. nacional_).

[99] These ordinances were a revision of former laws, and addition

of new ones, by Don Jose Raon, governor of the islands; they were

promulgated on February 26, 1768. This code will receive attention

in a later volume.

[100] Spanish, _comer la sopa boba_; literally, "to eat fool

soup"--that is, to live at another's expense; perhaps alluding to

the former custom of maintaining fools or jesters in the households

of the rich.

[101] These are games of cards, the name of the latter indicating

the number of points which win the game.

[102] "This argument for the reason of the insanity of many friars,

seems to me completely false. It would be sufficient to compare the

friars who are insane with the insane found also among the other

Spaniards, in order to declare quite the contrary. Quite different do

I believe the origin of the insanity, both of the religious and of

the other Spaniards. He who has had anything to do with the Indian

will have observed that his nature is quite contrary to that of the

Spaniard. The latter is generally lively, acute, and full of fire,

while that of the Indian, on the contrary, is dull, somber, and

cold as snow. The Spaniard who does not arm himself with patience

and forbearance, is liable to become, I do not say insane, but

desperate. Another reason even may be assigned, in what pertains to

the religious. As a general thing, their insanity has as its primal

cause melancholy; and this is very common to the regular curas who

are alone, and who, experiencing the ingratitude of the Indian, his

fickleness in virtue, and his indifference in matters of religion,

think that their sacrifice for the natives is in vain. Consequently,

the curas need great courage in order to calm themselves and to

persevere in the even tenor of their life. In my opinion these two

reasons can fully account for the origin of the cases of insanity

among many." (Note by Father Juan Ferrando, written on the margin of

the manuscript of this chapter.)--Mas.

[103] Mas here cites at length a writing by the Augustinian Casimiro

Diaz, which instructs parish priests in their duties; they are warned

against trading or engaging in any business or manufacture directly

or indirectly.

[104] Father Juan Ferrando, professor of canons in the college of

Santo Tomas of Manila, to whom I gave the manuscript of this chapter

to read, wrote in the margin the following note, which is very just

and timely; and as such I insert it, in order to counteract the

statement which has given occasion for it, and which I wrote in the

heat of composition, simply through heedlessness and inadvertence. "In

no way can the cura make use of what he learns in the confessional

for the exterior government. By its means one may better understand

the character of the Indian, but the cura can never make use of it

for the investigations that the government exacts. 1 believe that it

will be impossible to print this statement without doing harm to the

confessional and to the curas."--Mas.

[105] "When Juan Salcedo conquered the Ilocos, he found a caste of

nobles amongst them who possessed all the riches of the country,

and treated the _cailianes_, or serfs, with great rigour.

"The common people [among the Igorrotes] are in a kind of bondage

to the nobles, and cultivate their land for them. In Lepanto they

are called _cailianes_ as in Ilocos." (Sawyer's _Inhabitants of the

Philippines_, pp. 251, 256.)

[106] The famous bridge which joins the capital with the barrio

of Binondo was directed by the Recollect, Fray Lucas de Jesus

Maria. Another religious has lately constructed another bridge in

Iloilo, which is said to be very fine. The government sent him a

cross on that account. His name was Fray Simon de San Agustin. Almost

all the advances in agriculture and the arts which have made in the

islands since the arrival of the Spaniards are due to the religious,

as was also the abolition of slavery.--Mas.

[107] Spanish, _pax octaviana_, referring to the Roman emperor Octavian

and the peaceful condition of his empire.

[108] "This proposition, founded on the common opinion of those who

have seen none except the curacies of the rich and well-populated

provinces, cannot be maintained in any manner. In the environs of

Manila, where the food and services cost dearer than in the city

itself, the cura in charge of a village which does not number more

than one thousand tributes cannot live with decency. For here also

generally fails what you say in another place, namely, that the cura's

income can be adjusted at a peso for each tribute. In the distant

provinces--as, for instance, Cagayan and other distant parts--since

food and services are very cheap, and the cura does not have to

spend anything except on the things that he requests from Manila,

if the village reaches 500 tributes it will be sufficient for him,

but not below the said number; and even in the first case, if he

has a sufficient number of masses to apply with alms, which rarely

happens. I pray you now to consider the fact that the majority of

the villages of the archbishopric do not exceed 1,000 tributes,

and those of the other bishoprics 500. What would you say it you

knew what passes in the villages that even preserve the names of

missions? The government gives them a small stipend, of less than

300 pesos, and a few cabans of palay. On this they have to support

themselves, as well as the church edifice and divine worship, as

there are no fees on the part of the village; for as missionaries

they do not have parochial fees. Consequently, if they wish to live

with some comfort, they have to engage in stockraising; and those who

do not possess a somewhat regulated conscience will have to devote

themselves to unseemly traffic." (Note of Father Juan Ferrando,

written on the margin of the manuscript of this chapter.)--Mas.

[109] _Peso fuerte_ or _duro_, the "strong" or "hard" dollar; the

"piece of eight," or peso of eight reals. See VOLS. III, p. 177,

and XII, p. 73.

[110] Spanish, _el_ [_libro_] _de cuarenta_; literally, "the book of

forty leaves," meaning a pack of cards.

[111] Any man who is willing to work is able not only to live, but

to become rich.--Mas.

[112] This chart appears at the end of the volume, and enumerates

various villages of each province, and the curas in charge of them. We

reproduce only the summary, which is as follows:

Provinces Number of Held by Held by

seculars regulars curacies

Tondo 26 15 11

Bulacan 20 18 2

Pampanga 28 15 8

Bataan 10 7 3

Zambales 12 9 2

Nueva-Ecija 17 6 6

Laguna 35 27 7

Batangas 15 7 8

Cavite 12 4 11

Mindoro 10 6 4

Total 185 111 62

[113] Alfaro was provisor in 1578-79 (Huerta's _Estudo_, p. 441),

at which time the governor was Francisco de Sande.

[114] _Espolio_: the property which a prelate leaves at his death.

[115] _Patrimonio_: property peculiarly made spiritual, according

to the needs of the Church, so that anyone may be ordained on its

foundation.

[116] A chaplaincy is a pious foundation made by any religious person,

and elected into a benefice by the ecclesiastical ordinary, with

the annexed obligation of saying a certain number of masses, or with

the obligation of other analogous spiritual duties. Chaplaincies of

this class are collative, thus being differentiated from those purely

laical, in which the authority of the ordinary does not intervene. See

_Dic. nacional lengua espanola_ (Madrid, 1878).

[117] The summary of the above-mentioned chart is as follows:

Provinces Number of Held by Held by

seculars regulars curacies

Cebu 45 32 12

Island of Negros 14 4 10

Leyte 14 7 7

Samar 15 14 0

Capiz 18 10 9

Iloilo 29 22 7

Antique 11 4 7

Misamis 7 7 0

Caraga 4 4 0

Nueva-Guipuzcoa 3 1 1

Calamianes 5 3 2

Zamboanga 1 1 0

Marianas Islands 4 3 1

Total 170 112 56

[118] The bishopric of Jaro was separated, by papal decree, in 1865,

from that of Cebu, and contained the provinces of Iloilo, Concepcion,

Capiz, and Antique (these four being included within the island of

Panay); also Mindanao (excepting Misamis and Surigao, which are in

the bishopric of Cebu), Calamianes, Negros, and Romblon. The Marianas

Islands were assigned to the diocese of Cebu; also Bohol, Leyte,

and Samar.

"The diocese of Jaro was created by bull of Pius IX in 1865, and its

first bishop was Don Fray Mariano Cuartero, who died in 1884. He was

succeeded by Don Fray Leandro Arue, a Recollect religious, who died

in 1897. In his place was chosen Don Fray Andres Ferrero de San Jose,

a religious of the same order." (_Archipielago filipino_, ii, p. 256.)

[119] An evident error, as Caraga is in Mindanao; probably the writer

meant to say Albay, as is indicated in his enumeration of parishes

in the diocese of Nueva Caceres, sheet [11] of appendices at end

of vol. ii. The boundaries of provinces in Luzon were formerly quite

different, in many cases, from the present ones. See, for instance, the

map in Mas's _Informe_ (1843), preceding his chapter on "Territorial

divisions;" Albay thereon includes not only the present Sorsogon,

but the islands of Masbate, Ticao, and Catanduanes.

[120] This should be Bondog; it is but one of the many typographical

errors which detract from the value of Buzeta and Bravo's

_Diccionario_. Bangsa apparently means the present Bangon; Bulsnan,

Bulusan; Tigbi, Tiui or Tivi; Lognoy, Lagonoy. We have corrected in

the text several other names incorrectly spelled.

[121] The present town of Capalonga is at the mouth of the important

river Banogboc, which with its tributaries drains the western half

of Camarines Norte; the lower part of the river is also known as

Capalonga.

[122] Chart [11] at the end of the volume gives a list of the provinces

and villages of the bishopric, with the names of the incumbents of

the various churches. The summary of the list is as follows:

Provinces Number of Held by Held by

seculars regulars curacies

Camarines Sur 38 17 14

Camarines Norte 8 0 7

Albay 35 8 22

Commandancy of the

islands of Masbate

and Ticao 6 0 5

Tayabas 17 9 6

Total 103 34 54

[123] The extreme northeast point of Cagayan province and Luzon Island,

a landmark of approach for navigators to the eastern coast. It is a

promontory at the north point of Palaui Island, and is 316 feet high.

[124] A chart at the end of the volume shows the various provinces and

their villages, with the names of the incumbents of the curacies. Its

summary is as follows:

Provinces Number of Held by Held by

seculars regulars curacies

Cagayan 20 14 1

Nueva Vizcaya 16 11 1

Pangasinan 36 28 4

Ilocos Sur 25 11 8

Ilocos Norte 14 9 3

Abra 7 3 3

Batanes Islands 6 4 0

Total 124 80 20

[125] A comparison of the English translation of Jagor (London,

1875) with the original text reveals the fact that the translation

is inaccurate in many places, and that it was done in a careless and

slovenly manner. Consequently, it has been necessary to translate

this matter directly from the German.

[126] Polangui is located in the province of Albay, on the right bank

of the Inaya River, and eleven miles in a general southeast direction

from Lake Bato (the Batu of the text). This passage, in the English

translation mentioned in the preceding note, is incorrectly rendered,

"to cross the lake of Batu"--an error probably due to ignorance on

the part of the translator, of the location of Polangui, although

the language of the author is not at all ambiguous.

[127] That is, "It is what hour your Majesty pleases."

[128] At this point Jagor adds in Spanish in parenthesis: "Discalced

minor religious of the regular and most strict observance of our

holy father St. Francis, in the Filipinas Islands, of the holy and

apostolic province of San Gregorio Magno."

[129] As many as 900 monasteries were suppressed in Spain by decree of

June 21, 1835, and the rest were dissolved by the decree of October

11, of the same year. The suppression, as might have been expected,

was accompanied by excesses against the friars and nuns, and some of

them were murdered, while parish priests and Jesuits were hunted over

the borders.

[130] This passage is hopelessly confused in the English translation,

and proves how entirely untrustworthy that translation is. The reading

of the original (_da sie gezwungen sein wuerden, dort der Ordensregel

zu entsagen und als Rentner zu leben_) is translated "for they are

compelled in the colonies to abandon all obedience to the rules of

their order, and to live as laymen"--a sin against actual history,

as well as language.

[131] _Historia de las islas ... y Reynos de la Gran China_ (Barcelona,

1601), chapter xi.

[132] Felix Renouard de St. Croix (cited by Jagor) says, in his _Voyage

commercial et politique mix Indes orientales, aux Iles Philippines,

a la Chine_ (Paris, 1810; ii, p. 157), that the curas in his day were

served by young girls. A Franciscan of the lake of Bay had twenty of

them at his disposal, two of whom were always at his side.

[133] Jagor cites, in a footnote at this point, a portion of Le

Gentil's description of the power of the friars in the Philippines,

which is to be found in vol. ii, p. 183, of that author; and _ante_,

in our extract from Le Gentil, pp. 210-219.

[134] _Leg. ult._, i, 266, Sec.Sec. 87, 89.

[135] Probably _Memorias historicas y estadisticas de Filipinas y

particularmente de la grande isla de Luzon_ (imprint from _Diario de

Manila_, 1850), by Rafael Diaz Arenas.

[136] See _Recopilacion de leyes de Indias_, lib. ii, tit. xvi, ley

liv (dated: Valladolid, April 29, 1549, Carlos I and the queen of

Bohemia; Valladolid, April 16 and May 2, 1550, Maximiliano and the

queen; Valladolid, May 9, 1569, Felipe II), and tit. vi, ley xxvi

(dated: Madrid, July 20, 1618, Felipe III; ordinance 139 of 1636,

Felipe IV), which forbid alcaldes and other officials to trade, to

use the money of the communal funds of the natives, or to compel the

latter to serve them. Lib. v, tit. ii, treats in great part of the

office of the alcalde, and ley xlvii (dated: Madrid, July 10, 1530,

Carlos I; Valladolid, September 4, 1551, Carlos I and the queen of

Bohemia; Pinto, April 4, 1563, Felipe II; Lisboa, August 31, 1619,

Felipe III), declares that the alcaldes and others are included in

the prohibition to trade. (Cited by Jagor.)

[137] By royal decree of July 17, 1754. (Cited by Jagor.)

[138] Renouard de St. Croix, ii, p. 124. (Cited by Jagor.)

[139] This note is as follows: "The _obras pias_ are pious legacies,

in which it was generally determined that two-thirds were to be

loaned at interest for maritime commercial enterprises, until the

premiums--which for the risk to Acapulco reached 50 per cent, to

China, 25 per cent, and to the Indias, 35 per cent--had increased

the original capital to a certain amount. Then the interest of that

amount was to be applied to the good of the soul of the founder, or to

pious or charitable ends (Arenas, _Historia_, p. 397). One-third was

usually retained as a reserve, to cover chance losses. These reserve

funds were long ago claimed by the government as compulsory loans,

'but they are still regarded as existing.'

"When the trade with Acapulco came to an end, the capitals could no

longer be employed in accordance with the request of the founder,

and they were loaned at interest in other ways. By a royal decree,

dated November 3, 1854 (_Leg. ult._ ii, p. 205), an administrative

council is appointed to take charge of the money of the _obras

pias_. The total capital of five foundations (or rather only four,

since one of them no longer has any capital) amounts to a trifle less

than one million dollars [_i.e._, pesos]. From that amount the profit

obtained from the loans is distributed according to the amount of the

original capital--which is, however, no longer in existence in cash,

because the government has disposed of it."

[140] _Ut supra_, ii, p. 336. (Cited by Jagor.)

[141] The office of alcalde falls into three divisions--_entrada_

[_i.e._, entrance], _ascenso_ [_i.e._, promotion], and _termino_

[_i.e._, limit] (royal order, March 31, 1837, tit. i, i) The alcalde's

term of service is three years in each grade (tit. ii, articles 11, 12,

and 13). Under no pretext can anyone remain longer than ten years in

the magistracy of the Asiatic provinces (article 16). (Note by Jagor.)

[142] This town is on the Pacific coast of Luzon, and is provincial

capital of Infanta (now annexed to province of Tayabas). It is near

the port of Lampon, which was used in the seventeenth century as a

harbor for the Acapulco galleons, as being more accessible than any

port in San Bernardino Strait. See _U. S. Philippine Gazetteer_,

pp. 553, 554, 578.

[143] This name is still retained, as an alternative appellation of

Point Concepcion, which is on the southeastern coast of Maestro de

Campo Island, off west coast of Mindoro.

[144] Referring to Gabriel Sanchez and Juan de Torres (VOL. XII,

pp. 301, 310-313). The former entered the Society in its Toledo

province, about 1589; and, seven years later, went to join the

Philippine mission. He spent some twenty years in labors among the

Visayan natives; and died at Palapag, aged forty-eight years, on

January 1, 1617. Juan de Torres was born at Montilla, in 1564, and

entered the Jesuit order at the age of nineteen. He came to the islands

with Sanchez, in 1596, and the two were colaborers in Bohol. After

many years of work in the Visayas, Torres was obliged by ill-health

to return to Manila; he then learned the Tagal language, and labored

among the mountaineers of Bondoc. He died at Manila, January 14,

1625. (See Murillo Velarde's _Hist. Philipinas_, fol. 11, 30.)

[145] The name of a point and a village on the southeastern coast

of Bohol.

[146] See Legazpi's account of this, in VOL. II, pp. 207, 208.

[147] These were Loboc and Baclayon; see Murillo Velarde's account

of this rebellion (_Hist. Philipinas_, fol. 17, 18). It was put down

by Juan de Alcarazo, alcalde-mayor of Cebu, with fifty Spaniards

and one thousand friendly Indians (1622). Murillo Velarde says:

"The Boholans are the most warlike and valiant among the Indians."

[148] Giuseppe Lamberti, an Italian, was born November 25, 1691;

and entered the Jesuit order October 15, 1716. In the following

year, he set out for the Philippine missions; and finally was slain

by the natives, January 24, 1746. Sommervogel thus mentions him

(_Bibliotheque_, iv, col. 1412), but does not speak of Morales.

[149] The present population of the island of Bohol is 269, 223,

which is all civilized. See _Census of the Philippine Islands: 1903_,

Bulletin No. 7, "Population of the Philippine Islands" (Washington,

1904), published by the Department of Commerce and Labor.

[150] Pedro (according to Perez) Jaraba was in Manila in 1598-99,

and went as a missionary to La Caldera in 1603. In the following year,

he died at Manila.

[151] The Cagayan (river and town) of Misamis, in northern

Mindanao. Camiguin also here refers, not to the island of that name

near Luzon, but to one on the coast of Misamis. Bislig is on the

eastern coast of Surigao province. There is no present application of

the name Surigao to an island; the reference in the text is apparently

to one of the two larger islands dependent on Surigao province,

which are Dinagat and Siargao.

[152] This name is misprinted "Juan Francisco de San Agustin" by Algue.

[153] The Society of St. Vincent de Paul was founded in March, 1833,

to perpetuate the work started about 1831 by Bailly de Surcey in the

Latin Quarter in Paris among the students--an organization known as

"Societe de bonnes etudes" or "Society of good studies," and which

was designed primarily for the spiritual growth of its members. The

immediate cause that led to the formation of the Society of St. Vincent

de Paul was the sneers of the non-Christians and freethinkers among the

students who contended that the spirit of Christianity was dead. The

objects striven for by the new society were greater spiritual growth,

and charitable work--the latter extending to work among the poor

and imprisoned, and the teaching of children. In 1835 the society

was divided into sections, in order that the work among the poor

might be carried on better from many centers. It grew rapidly, and

received papal sanction in 1845. By 1853 the society had spread to

England, America, Ireland, Spain, Belgium, and Palestine. In 1861,

being charged with political bickerings, they were persecuted by

the French government, and were ordered to accept Cardinal Morlot as

the head of the general council which had been formed in 1853. The

society refused this, and the general council was suspended. In 1875

there were 205,000 active members in France, and about 750,000 in the

world. The significant fact in this society is, that it was founded

by laymen and has always remained in the hands of laymen, though in

union with and subordinate to the clergy. See _Grande Encyclopedie,_

and Addis and Arnold's _Cath. Dict._, pp. 844, 845.

Vincent de Paul, from whom this society was named, was a French priest

born in 1576, who was noted for his great altruism, philanthropy,

and executive ability; he founded various charitable orders, notably

the Lazarists and the Sisters of Charity. He died in 1660, and was

canonized in 1737.

[154] Note in _Archipielago filipino_: "He was freed from his captivity

at the end of December, 1899."

[155] The orders in the Philippines and other colonies were wont,

as still is their custom, to have head administrative quarters at

Rome and Madrid, for the expedition of business with the pontiff or

the king. The officer, always an expert in the management of affairs,

was entitled the "procurador general," and his business was chiefly

to attend to law problems in relation to the colonial missions,

to guard against adverse legislation, and to promote favorable

measures. His residence, whether at Rome or Madrid, was known as

"la casa de la procuracion" or at Rome "la procura," of such and

such an order. Besides the "procurador general" the orders had single

"procuradores"--one for each house--who were the business men of the

convents, and saw to affairs of the outside world.--T. C. Middleton,

O.S.A.

[156] Note in _Archipielago filipino_: "This assertion must be

understood of those who do not live in the active missions--that is

to say, of the Christian settlements and villages of more or less

long standing."

[157] Referring to the insurgent government headed by Emilio

Aguinaldo, erected when Manila was captured by the Americans, May,

1898. On September 15 of that year the insurgent congress assembled

at Malolos, which was chosen as their seat of government; but, in

consequence of the advance of American troops, the capital was removed

(February, 1899) to several other places successively. In November,

1899, the insurgent government was broken up, Aguinaldo fleeing to

the mountains--where he was finally captured, in March, 1901.

[158] This order was founded by St. Benedict, who removed his monastery

from Subiaco to Monte Cassino in 529. He prescribed neither asceticism

nor laxity, but laid especial emphasis on work, ordering that each

monastery have a library. The clothing was generally black, but was

to vary with the needs of the various countries and climates. They

were founded in France by St. Maur, a disciple of St. Benedict, and

were introduced into Spain about 633. In the fifteenth and sixteenth

centuries many relaxations crept into the order, in the reforms of

which the congregation of St. Vanne (1550) and the congregation

of St. Maur (1618) were formed in France. The order was entirely

suppressed in France at the Revolution, but was later reestablished

there. It was also suppressed in Spain and Germany, and has not been

introduced again in the former country. The order was established first

in the United States in 1846. See Addis and Arnold's _Cath. Dict._,

pp. 74-76.

The Philippine Islands, 1493-1898 — Volume 28 of 55 1637-38 Explorations by Early Navigators, Descriptions of the Islands and Their Peoples, Their History and Records of the Catholic Missions, as Related in Contemporaneous Books and Manuscripts, Showing the Political, Economic, Commercial and Religious Conditions of Those Islands from Their Earliest Relations with European Nations to the Close of the Nineteenth Century · 第 15 / 15 章

The present bishop of Nueva Segovia is Don Fray Jose Hevia Campomanes,