_Continuation of the preceding chapter_
Inasmuch as all one's affairs are subject to change, those things which
apparently have greatest stability show, when one least thinks it,
their defects [_muestran la hilaza_] and reveal their mutability. So it
happened here. The adelantado was very happy indeed at the extremely
good outcome of events, and at the peace so fortunately obtained in a
matter, which, in his constant opinion, to buy cheaply had to be at the
cost of much bloodshed. For everything he, as so thorough a servant
of God, rendered thanks to the Lord, whose will governs all things;
and man on his part does but little. But his happiness was of short
duration, for that inconstant race, with the ease already mentioned,
turned about, and tried to employ war in order to relieve themselves
from the yoke that had been placed on their necks--in their opinion
with little wisdom [on their part]; for without testing the ranks of
the foreign enemy they had surrendered their land, where each one is
a lion. In short, they perjured themselves, after having given their
word, by breaking it. But as the Moro keeps no promise, except when
to his own advantage, they made their forts and mounted therein a few
small pieces obtained by exchange from Borney--whence they obtained
these things, as being related by religion. All was already war and
the din thereof, so that, necessarily, the voices of the preachers
were not listened to--although, as they were so fervent, they did not
discontinue performing their duties and efforts with all, and busying
themselves in learning the [native] language. For, although nearly all
the languages resemble one another in construction, yet they have so
many different words that each one must be learned with special care,
so that the native can better understand the father. The Tagál language
is the principal one spoken in the island of Luzón. Father Fray Diego
de Ordóñez learned this language very quickly, and with it obtained
what result those warlike confusions and rumors permitted him. The
aged and holy Fray Juan de Alba, who had previously been stationed
in the river Alaguer, in the island of Panay, had come with father
Fray Diego de Herrera. Although one would think that his advanced
years would excuse him from learning like a child, yet, to the end
that he might serve our Lord, whose work it was, he endeavored to
become young, even making it his duty. And what is more, while the
struggle was in progress, and a general stampede was looked for daily,
he descended to the hostile natives, contrary to the advice of many,
preached to them, taught them, and exhorted them to peace, without
on that account being in any evident danger, for the Lord protected
him as another prophet Elias.
[The religious hold an important position in the colony. In 1571
two vessels bring an increase of six fathers: Alonso de Alvarado,
[46] one of the Villalobos expedition; Gerónimo Marín, [47] who
afterward goes to China, and transacts affairs in Mexico and Spain;
Francisco de Ortega, [48] who dies as bishop of Camarines; Agustín de
Alburquerque, [49] who becomes provincial; Francisco Merino; [50] and
Juan de Orta. [51] All of these die in the islands. The first fruit of
these religious is the old Raja, who is baptized while sick. At his
death he is interred with Christian rites. Father Alvarado, filled
with zeal, fearlessly ascends the Pasig River and preaches in Laguna
de Taguig and Taytay, where he is peaceably received. The Tagáls are
soon convinced of the good intentions and mildness of the Spaniards,
and begin readily to receive the faith. Medina continues:]
Two buildings were being erected in Manila, for the temporal and the
spiritual. The temporal was in the shape of a fort, which was being
built. With such a possession friends feel secure, enemies fear,
and one's strength is increased. How much the spiritual edifice was
growing is seen, since the number of workers was increasing, the
people were becoming more and more capable of understanding what we
were teaching them, and were estimating the inequality between the two
beliefs. Hence it was needful that they should embrace what was good,
and throw away the other as wicked and evil. The fathers kept school
in the convent. They taught the boys to read and reckon. They were
training some of them in the sacristy, teaching them to aid in the
mass; so that, by having nearer at hand what we were teaching them,
they should learn it more easily. All this was necessary in order to
conquer natives, who were so hardened and so much accustomed to evil,
that they regarded everything evil as good. For to such a pass can evil
come, as says the prophet Isaiah: _Væ qui dicitis bonum malum_. [52]
And as the lads returned home every day with something new, which they
told to their fathers and mothers, the result was that they gave the
latter food for reflection, which caused the spark to course through
their hearts; and as the spark was fire, and still more from God, it
must strike deep and work its effect. Thus the number of Christians
continued to increase. And, not less, certain hopes arose that they
would be multiplied daily, and extended through all those nations who
were viewing events in Luzon, as being the greatest island of all,
and with the most warlike inhabitants.
A site had been chosen for the convent, which is today the best in the
city, and the largest and finest; for it comprises an entire square,
equal on each side. It has a vaulted church with its transept. The
body of the church is adorned on each side with chapels. Truly, if
the chapels had been built higher, according to the plan, so that
there might have been a series of windows above, where the light
would enter, it would rank with the fine buildings of España. But
the lack of light is unfortunate for it. It has a very fine stone
cloister, accompanied by its cells. There is a vault underneath
also. All of this work has proved excellent, for although it is in
a place where frequent earthquakes occur, it has suffered no damage
of consequence. [53] Rather, I think that the fathers of the Society,
upon seeing this, have planned to build their church with a vault, and
are correcting in it the faults of ours. Thus it will result in a very
fine building indeed, and just as the affairs of that so distinguished
and holy order are wont to result. The rest is yet to be built, for
now everything is very dear. Since the money is derived from outside
sources, they must be guided by the alms received; but the faithful
assist according to their means--if they have little, with little;
and, as [now] they have not anything, it is a matter of necessity
that they cannot give us even that little. I can only acknowledge
that as we were the first [to enter here], our houses ought to be,
at the end of sixty-six years very strong in this regard. But the
fact is that there is no community in Manila that does [not] excel
us in this; and we remain only with the name [of being well-to-do],
which does us no little harm. For, with the title of powerful ones, no
one remembers us, except to beg from us and take away our lands; and,
as they say in España: "What matters it to me if my father is called
_hogaza_ [i.e., "large loaf of bread"], if I die of hunger?" But,
finally, the little that covetousness influences us will be evident
to all, even if I am not pleased at the abandoning of what belongs
to us lawfully; as says our great father: _Et ideo quanta amplius
rem communem, quam propriam curaveritis, tanto vos amplius proficere
noveritis_. [54] Yet am I glad that in such manner are we so greedy
of the rich patrimony of poverty, and such masters in it, that we
cannot keep anything. For, after all, we are all sons of one father,
of whom it is written that, although he was a bishop, he made no
will at his death, for he had nothing. _Testamentum nullum fecit;
quia unde faceret pauper Christi non habuit_. [55] I made the above
remarks, for later an occasion so apropos may not arise.