_Of other events, and when the other religious entered into the
islands_
[In these early years a disaster befalls the Augustinians, and somewhat
dashes their hopes. This is the death of Diego de Herrera with ten
priests who are coming, six from Spain and four from Mexico, to augment
the missionary efforts. Of the thirty-six priests obtained by Herrera
on his mission to Spain, but six set sail for the Philippines. The
four from Mexico who join them are: Francisco Martínez, of the chair
of writing in the University of Mexico, an excellent Greek and Latin
student, who had been prior of the Augustinian convent in Lima, Lésmes
de Santiago, an ascetic, and formerly a successful merchant; Francisco
Bello; and Francisco de Arévalo. The shipwreck is quite near Manila
and is due "to the carelessness of the pilot--and I think that this is
the first ship that has suffered shipwreck on coming from Méjico." The
loss of Herrera is felt keenly, for he was an enthusiastic and zealous
worker. "The loss of this ship was felt keenly in the islands, for it
bore heavy reënforcements of troops, money, and other things needed
in the new land, which lacked everything. But above all they were
anxious because they were surrounded on all sides by enemies, and
had but few troops, and these were scattered in many districts. But
those who grieved most were Ours...." Medina continues:]
The religious discussed the matter, and seeing the great abundance of
the harvest, and that they were unable to attend to everything, they
thought that it was not right to enjoy this field alone, but that the
other orders should come to aid them. For they recognized that there
was work for all, and that, if the door of China and Japón was opened,
those from España would seem but few to them. Besides, there was
enough in the islands wherewith to occupy themselves. Therefore, they
wrote to the father-provincial of Nueva España--at that time Maestro
Veracruz, a man of the letters and holy life that is known--asking him
to take the matter up with the viceroy. [83] He favored this plan,
chiefly because in it was evidenced the great liberality of Ours,
in not keeping the bread, which the Lord had given them, but dividing
it with love with their other companions; and this fraternal spirit
of the orders is a good thing. This example was given us by the holy
apostles, who, after casting that net in which they caught so many fish
that they could not pull it in because of so great weight, immediately
_annuerunt sociis_. They called and signaled to their companions to
come to their aid, in order that they might enjoy their good fortune
and drag the net to shore and obtain the fish. The viceroy of Nueva
España discussed the matter, in the interests of all the orders--for
the viceroy was father of them. He wrote to his Majesty, so that
the discalced fathers of the order of our father St. Francis, with
whom our religious shared the cape, went to the islands in the year
1577. And Ours even gave them of the best, which they themselves had
pacified, namely, Camarines, Laguna de Bay, and many convents about
Manila. There they began to preach, to establish contents, and to
administer, with the greatest fervor. They have increased so much
that now they have many convents, that contain excellent linguists,
and grand servants of the Lord, and have notable martyrs--of which,
God willing, we shall see somewhat later.
Later, in the year 1580, the fathers of the Society of Jesus came to
the islands. Therein they have made much gain, as it is well known
that they have done wherever they dwell, by teaching human as well
as divine letters to the youth, and at the same time giving them the
mild food of virtue--which enters very well along with the teaching
of letters, of which a long and settled experience has been had. They
have the university in Manila, very notable in its members, which has
filled the islands with learned men. It is in no respect defective; but
is excellent in everything. And although all do not join the church,
knowledge does not at all tarnish a captain's reputation; rather, it
is enamel upon gold. For he who has the most alert understanding enters
and goes out better on occasions, and gives in public the better reason
for what is proposed. Besides, those born in the islands grow up with
but little knowledge of the Castilian language, both on account of the
habits of the country, and because they are always arm in arm with the
blacks, who talk a jargon of tongues--which is neither their own, for
they have lost that, nor that of the natives, nor of the Spaniards, but
a smattering of each one; those coming from España do not understand
them. Therefore, it is needful that the youth should have some means
of losing that corrupt speech, and of relearning that of their parents,
so that they may afterward be able to shine in public without shame.
The fathers of the Society have many places of ministry, and daily
are extending their labors. They have a little about Manila, but more
in the Bisayas; for they have charge of the island of Samar, that of
Leyte, that of Ibabao, and that of Bohol. [84] Now they have a convent
in the very island of Mindanao, where they have performed great deeds
among the Subanes. They have missions in many other districts, the
Indians of which are very tractable and well instructed, as I shall
be able to relate here; for they are excellent in everything. And as
the fathers are usually influential in secular affairs, they obtain
what they see to be important for their good management, all of which
is needed to induce these stiff-necked people to accept salvation.
They have remarkable Bisayan linguists. And although they printed
Belarmino [85] in that tongue, I think it was at more cost than
gain; for to imagine that the Indian will buy a book is a ridiculous
notion. And even if he had it, he would be too lazy to read it. This
is the reason why so little has been printed in all the languages
of these regions. Perhaps with the lapse of time they will lose the
ancient vices, and become fonder of the truth.
In the next year, 1581, several religious of his order went to the
islands with Bishop Fray Domingo de Salazar, of the order of our father
St. Dominic, and first bishop of these islands. They established
themselves in Manila with so great observance and vigor, that, in
the opinion of all, this province is the most holy and austere known,
and is considered as such. Those who come from España do not recognize
it--not because there is a lack of observance there, but because the
habit here is most severe; and since the country is so unsuitable
for austerity, necessarily that is a cause for keen regret, and those
who wear the habit are wont to wear a hair-shirt perpetually. These
most religious fathers have charge of the Sangleys, for whom they
have had finished linguists, and they do not lack such now. They
have built so fine a wooden church in the Parián of Manila--that is,
the alcaicería, where the Sangleys have their shops--that it might
be sightly even in España, and in it the Sangleys have generously
assisted. [86] For they had a common fund for current expenses, and
they amass in it yearly about twenty thousand pesos. Each Sangley,
pagan or Christian, pays, if he wear a cue, three reals of four to
the peso, in two payments. For this fund there are Spanish collectors
with a sufficient salary. What I regret is that, in all these cunning
devices to obtain their money, and the exaction of these contributions,
the money is taken from the Spaniards, as the Sangleys are their
creditors. And the Sangley himself says when they collect it, "I do
not pay this, but the Castilian." For since we get our food, clothing
and shoes through them, and it is necessary that everything come from
the hand of the Sangleys, therefore they avenge themselves very well,
by putting up prices on everything, and shortening measures, so that
the loss is greater than is realized. Watchful Spaniards do not fail
to take note of this, and they grieve over it; but they endure it,
for the communal fund, or the tribute, or the other things are not
demanded of them--as if in what they buy, or order to be made, they
did not pay double. When I came to the islands in the year 1610, when
not so much was exacted from the Sangleys, there was a large bale of
paper of eighty large sheets, from each one of which six small sheets
were made, so that there were four hundred and eighty sheets. This
could be bought for three or four reals. But after the contributions
were levied on them, I saw and bought these large bales of paper, of
but fifty large sheets, and from each one could be cut no more than
four small sheets; and they cost three pesos. They could not have so
high a price in España. I bought a small piece of linen of fourteen
or fifteen varas for four reals. Now they measure by varas, and it
is very cheap at one real per vara. And thus in everything else, this
appears now, whether the Sangley, the Spaniard or the Chinese pays the
trickery. But it is a singular thing, how poorly the Spaniard governs
himself. Wherever he halts, immediately all prices go up; and even
when he is able to get food gratis, he clothes himself and obtains his
food at excessive rates, because of his lack of consideration or his
heedlessness. And when he happens to bethink himself, it is too late.
The Dominican fathers have another station of married Sangleys, near
Manila, and adjoining Tondo, so close that their houses and those of
Tondo are contiguous. This station belonged to us, but we generously
gave it to them, so that they might agree to make a compact in regard
to the celebration of the feast of Corpus Christi. [87] We ourselves
celebrated it on the Sunday that came after the principal feast,
when the cathedral celebrates it, with great solemnity. The fathers
of our father St. Dominic came and entered their suit. Journeys
were made to and from Roma at great expense. At the end, it was
decided that the festival should be celebrated _ad invicem_ [i.e.,
"in turn"], one year in one place and the next year in the other,
in the following manner. When it should be celebrated in Santo
Domingo, we were to perform the services at the altar; and when it
was celebrated at our house, in the same way they should perform the
service. Let them consider that it was important whether to celebrate
the feast immediately on the following Monday. Some things on which
we lay particular stress have no importance whatever; and, regarding
some that we ought to lay stress on, we allow them to stand without
any care whatever. This is well known and a trite saying in our holy
order. But it is a matter of greater importance to that convent
than to ours that the feast should be celebrated today rather
than tomorrow. The Dominican fathers have built in the convent a
very strong stone church, which would be considered substantial in
España. One has only to cross the bridge over the river to go from
this church to their church in the Parián. A short distance farther,
and also near there, they possess the hospital for sick Sangleys. But
I maintain that but few are treated there, for these nations would
rather be left to die in their own houses, with their relatives,
than to regain their health in the hospital. Besides the Sangleys
have very excellent physicians among themselves, even better than
those from España--I mean those in Manila, who serve rather to take
money and to bury people than for any other purpose, and gain their
experience at the very dear cost of the Spaniards.
Furthermore, the Dominican fathers have the province of Pangasinán,
which belonged to us. But recently we gave them the town of Lingayén,
the best one of that province. Likewise they have the province of
Cagayán, the most distant part of the island, which contains the
city of Nueva Segovia (which consists of the name merely). There is
an alcalde-mayor and a commander, who is also captain of the troops
in the presidio established there. These inhabitants of Cagayán are
warlike. Daily they rise and burn convents and churches and kill
some of the religious. The Dominicans have many convents for here is
their stronghold. And indeed up the river (as they say), which is the
best and largest of the island--and where those who understand it
thoroughly say that the city of Manila ought to be--are remarkable
lands and nations as yet unconquered. The fathers have worked here,
and are working, with great zest, and suffer innumerable inconveniences
for the good of those souls. Hope of greater fruits is very bright. In
order to reach this province, those going by land cross our province
of llocos, which lies between Cagayán and Pangasinán, of which we
must make mention later. This illustrious order has had in Manila
men prominent in letters and religion. They are a mirror in life and
morals, and revered in life as heavenly men. And in Japon, although
they were the last in the Lord's vineyard, they have not been last
in gains and labors, for they have had very saintly martyrs. They
have a college in Manila also, where they teach Latin, the arts,
and theology, and that college is likewise a university. Thus
behold Manila, founded but yesterday, with two universities; and
I am not surprised that, notwithstanding that it is the colony of
the Spaniards, and the desire of so many nations, the more it has
of that the more it needs. For from here must emanate the light that
will lighten all this archipelago. When these peoples are converted,
they will lack ministers, so great is the latitude discovered in
this hemisphere. May our Lord be pleased to aid them and to aid us,
so that our labors may bear light, his Majesty be reverenced worthily,
and the devil be banished from the hearts of these people.
In the above colleges, a number of students receive instruction, and
are sustained free of charge. The portion of the others who enter,
amounting, I believe, to one hundred pesos, is paid. Their results
are excellent. The liberality of those who haver come to Manila is
discernible in everything; for in works of charity they have given and
are giving very much, although those with wealth are very few. And
really the magnificence of all the churches and temples astonishes
me. All are finished and wonderfully adorned with jewels and silver
ornaments, without there being any building for which there is not
more than enough; and silver ornaments for the front of the altar are
seen in many churches of Manila. Indeed when those who have done this
are considered attentively they have made the expense once for all;
for by means of the silver, hangings which soon are destroyed and
damaged by the dampness in these islands, are done away with, But
the silver, when somewhat tarnished, regains its former luster, and
even more, by cleaning it. The work of the Society may be extolled
in all España. All this appears good, so that when the foreigners
return to their countries, after having finished their trading,
and sold their merchandise, they should take with them the news
of our temples; and that through the grandeur and majesty of the
temples, they may recognize the grandeur and majesty of Him who is
thus worshiped in this country. And this is one thing at which the
nations are most astonished, and especially the Japanese. They look
at the temples with great curiosity. This nation has also been tested
in Christianity. For up to today they have given to the church an
innumerable number of martyrs, both men and women, all notable. This
I have heard declared by the archdean Alonso Garcia, in the reports
made in Manila by order of his Holiness in the year 1631. In them
were described more than nine hundred martyrs, all notable, besides
the rest, of whom no knowledge could be had. Nearly all the orders
have Japanese priests, and they are excellent subjects; our order has
three. Two, Fray Miguel and Fray León, are holy men. The third has
not resulted so, although he is rather an interpreter and one well
grounded in everything. But until life is ended we may not praise
or condemn one. _Ante mortem non laudes hominem quemquam; lauda post
mortem, honorifica post consumationem_. [88]
Chapters XX-XXII
[These chapters deal almost entirely with Chinese affairs, and the
part played by the Augustinians in the first Spanish embassy sent
to China; their return; and the ill-success of the second embassy to
that country.]
[At length the attempts of the Augustinians to go to China bear fruit,
and on June 21, 1575, Martin de Rada and Jerónimo Marín set sail for
the great empire. The opportunity comes through the defeat and siege
of the pirate Limahon. The Chinese captain Dumón braves the laws
forbidding the entrance of foreigners into China, and conveys the
missionaries to that country--whither they go rather in the light
of emissaries of the government than as religious workers; for the
governor, Guido de Lavezares, gave them three letters, one for the
Chinese emperor, another for the viceroy of the province of Fo-Kien,
and the third for the governor of Chin-Cheu. They are well received and
borne through a portion of the land in state. They receive audience,
and later a banquet, from the governor of the city of Chin-Cheu,
to whom they deliver the letter from the Spanish governor.] [89]
[At Oc-Kin, the viceroy grants the fathers cordial and dignified
audience. At the request of the former the fathers present him
with a paper in which they state their object and desire, namely,
the preaching of the gospel. The viceroy requests a book of the
Christian law, whereupon he is presented with a breviary, as the
fathers have no other book with them. After hearing an exposition
of the Christian doctrine, the viceroy dismisses the Augustinians,
loading them with rich presents. Three captains are ordered to see
them safely to Manila. To the letter of the Spanish governor, the
viceroy replied as follows:]
_Letter from the kingdom of Tangbin in the province of Oc-Kin, from
the royal house_
I received a letter, to which this is the reply, from the governor
in the fort of Manila. To thee, who art born of heaven. Although
we differ among ourselves, we are children of one father and of one
mother. Therefore we love and regard you as friends and brothers. And
likewise have we friendship with the Lóquios, a foreign people, who
come as friends to this province of Oc-Kin every three years. They,
in token of friendship, bring us some products of their country,
which this country does not produce. Here we present to them other
things unknown to their own country. Therefore shalt thou know that
we protect and esteem greatly the foreigners who come hither.
We have ordered the fathers and Castilians to be supplied with all
necessaries, so that they might lack nothing. For if they should
lack anything, we would be grieved and ashamed. And besides this,
we have offered and given them some things, all of which is placed
in a memorandum. The ten vessels that are going to your shores are
furnished with all necessaries, so that you shall not have any trouble
in giving them what they shall peradventure ask of you. The captains
and sailors, and the rest of the crew, are paid for ten months.
We have written to the king the extent of our information, so that he
may know what is passing. We would like the fathers to remain here,
and more, until we shall hear and see the king's reply. But as the
voyages are long, namely, three months to go and three to return,
we thought that you would grieve over their absence. Therefore, we
return them to you and send with them a small present. All the present
is in charge and keeping of my captain. If any of it be lacking, he
will be punished. Given in the year of the king the lion Huicbanlic
[i.e., Wanleh].
[After a stay of thirty-five days in Oc-Kin, the fathers, still
accompanied by the two soldiers, Loarca and Sarmiento, set out on
their return, being banqueted and feasted at all the cities on their
way. They set sail for Manila September 14, and arrived there, "part
of them October 28, and the others November 1. When they arrived they
found a new governor, for Doctor Francisco de Sande had reached the
islands in the month of August of the year 1575, with his Majesty's
appointment as governor of those islands." The present to the governor
is delivered to Lavezares. "Among the rich things brought, the greatest
was that brought by father Fray Martín de Rada, and a thing of great
importance and value in those times--namely, a description of the
great kingdom of China, its provinces, its boundaries, its religion,
its wealth, its civilization, its amusements, and everything that
human curiosity is desirous of knowing, of which until then there was
no account. This was the account caused to be printed by father Fray
Jerónimo Román, of our order, in the second edition of his _Repúblicas
del mundo_, which was published by Bishop Fray Pedro de Mendoza,
[90] in his book on that kingdom."]
[On the return trip of the Chinese captains, a second embassy of
priests, Agustín de Alburquerque and Martín de Rada, accompany
them. But the captains are dissatisfied with the presents received;
and this, together with the news of the escape of Limahon, determines
them to abandon the fathers. Accordingly the latter are left destitute
in the country of the hostile Zambales, but fortunately make their
way back to Manila, where they are welcomed with rejoicing. Somewhat
later (1580) an embassy of three priests is appointed by the king of
Spain, consisting of the Augustinians Juan Gonzáles de Mendoza--then
bishop of Popayán, Perú, and later bishop of Lípari, in the kingdom of
Naples--Francisco de Ortega, and Jerónimo Marín, to go to China. The
avowed object of the embassy is to open the door to commerce, and
carry the faith to China. The first remains in Spain. The advice of
Marín is followed and the embassy is not sent.]