[1] The Mindanayans are the Mindanaos or Maguindanaos, the Hilanoones
are the Ilanos; the Sologues cannot well be identified. "Alfoores"
is a corruption of the Portuguese "Alforas," which is derived from the
Arabic "al" and the preposition "fora" without. The term was applied
by the Portuguese to all natives beyond their authority, and hence
to the wild tribes of the interior. See Crawfurd's Dictionary, p. 10.
[2] Apparently referring, if one may trust to Dampier's points of
compass, to the region about Dapitan, as the Indians of that quarter
were among the first subdued by the Spaniards in Mindanao.
[3] The Tagalog word for "banana" is "saguing," which is thus almost
identical with the Mindanaon term as reported phonetically by Dampier.
[4] Cf. Dyak pangan ("kinsman, comrade, or fellow"), also panggal
("pillow"), and panggan ("bedstead"); see Ling Roth's Natives
of Sarawak, ii, p. xxvii. See Porter's Primer and Vocabulary of
Moro Dialect (Washington, 1903) p. 65, where the Moro phrase for
"sweetheart" is given as babay ("woman") a magan pangaluman.
[5] Corralat had two sons, Tiroley and Uadin, but they died young
(see Retana's edition of Combes's Hist. Mindanao, col. 738, 739). The
"sultan" mentioned by Dampier is probably the Curay who in 1701
fought a sort of duel with the sultan of Jolo, in which both were
killed. (Concepcion, Hist. de Philipinas, viii, pp. 301, 302.)
[6] Apparently referring to the weapon known as kris, which Dampier
would liken to a bayonet.
[7] Sarangani and Balut Islands; the large bay beyond is Sarangani.
[8] The Meangis Islands are a group in the Malaysian Archipelago,
in about latitude 5 deg. North, ninety miles southeast of Mindanao. The
chief island is Nanusa.
[9] The Lizard Point, the southernmost point of England, located
in Cornwall.
[10] This native was taken to England finally by Dampier, he having
obtained a half-interest in him, and was there exhibited. He died at
Oxford. See Dampier's Voyage, pp. 511, 513-517.
[11] Dampier describes the Acapulco ships and their route as
follows (chapter ix): "The Ships that Trade hither are only three,
two that constantly go once a Year between this [i.e., Acapulco]
and Manila and Luconia, one of the Philippine Islands, and one Ship
more every Year to and from Lima. This from Lima commonly arrives
a little before Christmas; she brings them Quick-silver, Cacao,
and Pieces of Eight. Here she stays till the Manila Ships arrive,
and then takes in a Cargo of Spices, Silks, Callicoes, and Muslins,
and other East-India Commodities, for the use of Peru, and then
returns to Lima. This is but a small Vessel of 20 Guns, but the two
Manila Ships are each said to be above 1000 Tun. These make their
Voyages alternately, so that one or other of them is always at the
Manila's. When either of them sets out from Acapulco, it is at the
latter end of March, or the beginning of April; she always touches to
refresh at Guam, one of the Ladrone Islands, in about 60 Days space
after she sets out. There she stays but two or three Days, and then
prosecutes her Voyage to Manila, where she commonly arrives some
time in June. By that time the other is ready to sail from thence,
laden with East-India Commodities. She stretcheth away to the North
as far as 36, or sometimes into 40 degrees of North lat. before she
gets a Wind to stand over to the American shoar. She falls in first
with the Coast of California, and then Coasts along the shoar to the
South again, and never misses a Wind to bring her away from thence
quite to Acapulco. When she gets the length of Cape St. Lucas, which
is the Southernmost point of California, she stretcheth over to Cape
Corientes, which is in about the 20th degree of North lat. from thence
she Coasts along till she comes to Sallagua, and there she sets ashoar
Passengers that are bound to the City of Mexico. From thence she makes
her best way, Coasting still along shoar, till she arrives at Acapulco,
which is commonly about Christmas, never more than 8 or 10 days before
or after. Upon the return of this Ship to Manila, the other which
stayeth there till her arrival, takes her turn back to Acapulco. Sir
John Narborough therefore was imposed on by the Spaniards, who told
him that there were 8 Sail, or more, that used this Trade."
[12] The Galapagos (or "Islands of the Tortoise") belong to the
government of Ecuador, and are located seven hundred and thirty miles
west of that country in the Pacific. They consist of six principal
and seven smaller islands. The largest is Albemarle. They are all
volcanic. Of them Dampier says (chapter v): "The Gallapagos Islands
are a great Number of uninhabited Islands, lying under, and on both
sides of the Equator. The Eastermost of them are about 110 Leagues
from the Main. They are laid down in the Longitude of 181, reaching
to the Westward as far as 176, therefore their Longitude from England
Westward is about 68 degrees. But I believe our Hydrographers do
not place them far enough to the Westward. The Spaniards who first
discovered them, and in whose draught alone they are laid down, report
them to be a great number, stretching North-West from the Line, as far
as 5 degrees N. but we saw not above 14 or 15. They are some of them
7 or 8 leagues long and 3 or 4 broad. They are of a good heighth,
most of them flat or even on the top; 4 or 5 of the Eastermost are
rocky, barren and hilly, producing neither Tree, Herb, nor Grass,
but a few Dildo-trees, except by the Sea side."
[13] Captain Davis was one of the Privateers with whom Dampier had
sailed the Spanish Main. When Captains Davis and Swan parted company
at Realejo, Dampier went with the latter in order to become acquainted
with the northern part of Mexico, in whose waters Captain Swan designed
to sail.
[14] The town of Realejo or Realexo, a seaport town of Nicaragua
situated on Realejo Bay of the Pacific Ocean, and twenty miles from
the city of Leon, whose seaport it is.
[15] The town of Copiapo or Porto Copiapo, a small seaport of Chili,
in the province of Atacama, on Copiapo Bay.
[16] Captain Harris was commander of one of the privateer ships
sailing in Spanish-American waters. When Captains Swan and Davis
parted company he accompanied the latter. See Dampier's Voyage, p. 224.
[17] Pigafetta in his relation of the first circumnavigation
(VOL. XXXIV, p. 86) notes the word used by the inhabitants of the
Moluccas for "one and the same thing" as "siama siama."
[18] A ship captain whom Dampier (see chapter xviii) met at Achin
on the island of Sumatra. Dampier and two of his companions started
for Nicobar with him, but rough weather forced them to abandon the
voyage. He importuned Dampier to make a voyage with him to Persia, but
the latter declined, preferring to go to Tonquin with Captain Welden.
[19] Captain Philip Carteret, commander of the royal British sloop
"Swallow," in his account of his circumnavigation (1766-69) devotes
his eighth chapter to "Some account of the Coast of Mindanao,
and the Islands near it, in which several Mistakes of Dampier are
corrected." See this account in Collection of Voyages (printed for
Richard Phillips, London, 1809), iii, pp. 352-361.
[20] Referring to the Basilan group, ten miles from the Mindanao coast;
the largest island is Basilan, which has an area of four hundred
and seventy-eight square miles, and there are forty-four dependent
islands (fifty-seven, according to U. S. Gazetteer). (See Census of
Philippines, i, p. 283.)
[21] Probably the small island of Guimaras, which lies between Negros
and Panay, and which is approximately as described by Dampier. Sebo
is, of course, Cebu; but Dampier evidently means Negros Island. The
bay was Igan.
[22] Dampier here describes the bejuco, or rattan.
[23] The name Mindoro is by some writers derived from mina de oro,
as it was supposed to be rich in gold. In the document showing that
the Spaniards took formal possession of it (for reference to which
see our VOL. III, p. 105, note 32), it is called Luzon le menor
("Luzon the less;" cf. p. 74).
"This island was formerly called Mainit, and the Spaniards gave it
the name of Mindoro, on account of a village called Minolo, which
lay between Puerto de Galeras and the harbor of Ylog." (Concepcion,
Hist. de Philipinas, viii, p. 8.)
[24] From 1603 the English, as well as the Dutch, had a factory at
Bantam for the purchase of pepper, which they maintained for eighty
years. In 1683 the Dutch sent a considerable force from Batavia and
expelled the English from Bantam; the latter, after being baffled at
Achin, made a settlement at Bencoolen (1685), where they built Fort
York. This site proved insalubrious, and in 1714 its successor, Fort
Marlborough, was erected, away from the river. In 1824, Bencoolen
and the factories dependent on it were given over to the Dutch,
in exchange for Malacca and some factories in India. (Crawfurd's
Dict. Ind. Islands, p. 48). Sellebar was a village not far east
from Bencoolen.
[25] The Bashee or Bachi Islands form the northern cluster of
the northern group of islands, called Batanes, which lie north of
Luzon. They are the most northern of all the American possessions in
the Orient, and are separated from Formosa by the strait of Bachi. The
islands composing the cluster are Mabudis, Misanga, Siayan, Tanan,
and Y'Ami (all inhabited), the last being the most northern. The
Batanes are composed in all of ten named islands and forty unnamed
islets and rocks, the southern cluster including Bachi Rocks; Batan,
the central and most important island of the group; Dequez; Diamis
Rocks; Diego; Ibayat (or Isbayat), the largest of these islands;
Ibugos; North; and Sabtan. The name of Bachi is sometimes extended
to the entire group, and it is probable that Dampier's five islands,
or at least some of them, were among the southern cluster; for Dequez
Island is also called Goat; Ibayat, Orange; and Ibugos, Bachi. The
group is separated on the south from the Babuyanes by the Balingtan
Channel. The larger islands bear indications of a late volcanic origin;
the smaller islands are generally low, and rest upon foundations of
coral. In this group are a number of good harbors; but communication
between the islands is difficult because of the strong currents
in the channels and the scarcity of anchorages. The exports of the
islands consist of lard, cocoanut oil, hogs, horses, goats, and some
valuable woods. The soil is fertile, especially of Batan, and many
vegetables are produced. Some of the products of the United States can
be successfully raised. The chief industry is the raising of cattle,
hogs, goats, and horses, the last being of superior quality and in
demand. A catechism of the dialect spoken in the Batanes was published
by a friar in 1834, an examination of which has led Dr. Pardo de Tavera
to the conclusion that the aboriginal tongue differed considerably
from the other Filipino dialects, as it contains the sound "tsch"
and a nasal sound like the French "en." It is probable, however, that
the present population of the Batanes, as well as of the Babuyanes,
is composed very largely of Ibanag from the Cagayan Valley (Luzon),
introduced there as colonists by the Dominican friars. This population
is Christian. The earlier population must have borne considerable
resemblance to the natives of Formosa. See Gazetteer of Philippine
Islands, and Census of the Philippines, i, pp. 264, 448.
[26] Pillau or pilau, a Turkish dish consisting of boiled rice and
mutton fat.
[27] An anchor carried at the bow of a ship.
[28] The Babuyanes Islands. Salazar relates (Hist. Sant. Rosario,
pp. 361-369) in detail a raid made by an English pirate (August, 1685)
on the islands of Babuyanes, Bari, and Camiguin, then in charge of
Dominican missionaries. They plundered the village of Babuyanes and
its church; and this raid caused the deaths of two of the missionaries
there.
[29] So in the text; probably a typographical error, since Villalba
did not leave the Philippines until 1683, and remained in Nueva
Espana until at least 1686 (Resena biografica, ii, pp. 79-80). It is
probable that this document was written at least as late as 1687,
for confirmation of which see Villalba's own statement, post, that
the mission band for which he was asking would go about eleven or
twelve years after the last concession of this sort had been made;
the mission before this one had reached Manila in August, 1679.
[30] In the Dominican mission of 1671 came thirty-five religious
(Resena biografica, ii, pp. 101-194).
[31] The mission which came to the islands in 1694 contained
forty-three religious, besides four others who remained in Nueva
Espana. (Resena biografica, ii, pp. 363-457.)
[32] Spanish, gentilhombre: an obsolete word, meaning a person
sent to the king with important despatches (Velazquez's Dictionary,
Appleton's ed.).
[33] Jacinto Garcia was born in Castellar, November 6, 1654, and at
the age of twenty-one entered the Jesuit order. Four years later
he joined the Philippine mission, he was procurator of the Manila
college for three years, and superior in Marinduque for the same
time. He died at Manila, May 1, 1710. (Murillo Velarde, fol. 397 b.)
[34] Fiancisco Salgado was born in Galacia, April 2, 1629, and at
the age of nineteen became a Jesuit novice. In 1662 he went to the
Philippines. He spent several years as a teacher, and afterwards as
vice-rector, in the college of St. Joseph, and later was rector of
Silang. He went to Europe (about 1674?) as procurator for his order,
and returned in 1679 with a band of missionaries; later, he was rector
of the Manila college, and provincial (1683). His death occurred at
Manila, July 14, 1689. (Murillo Velarde, fol. 357.)
[35] Luis Pimentel was born in Portillo, on May 30, 1612. In 1632 he
entered the Jesuit order, and eleven years later joined the Philippine
mission. He was a teacher in the college at Manila for two years,
and afterward was at the head of various Jesuit residences. He was
sent to Europe as procurator (about 1656?), and came back in 1666
with a band of missionaries; and afterward was three times rector of
St. Joseph college, and three times provincial (1670, 1675, 1687). He
died at San Miguel on July 5, 1689. (Murillo Velarde, fol. 356 b.)
[36] On account of a ranch which the college of San Ignacio at Manila
possesses in the land of Meybonga, not far from the said city--its name
being Jesus de la Pena, or Mariquina--the Society began to administer
the sacraments, establishing the mission village of Mariquina, or
Jesus de la Pena, by authority from Don Fray Pedro de Arce, bishop of
Zebu and apostolic ruler of the archbishopric of Manila, on April 16,
1630; this was confirmed by the vice-patron, Don Juan Nino de Tabora,
governor of these islands, on April 22, 1630. The said village was
cared for by the minister stationed in Santa Cruz, or by a father
sent by the rector of the college of Manila, who was the director of
the said village; for this no stipend was asked from his Majesty,
because the minister was not permanently established there, and
therefore the said college maintained him, without suspending, for
lack of a stipend, the ministry in the said village. In the year 1675,
the Society was confirmed in this administration by a royal decree,
dated July 26, on account of the Society's right to the said parish
having been disputed by the religious of St. Augustine, from November,
1669. In 1681, the number of parishioners having increased, it was
judged necessary to station a permanent minister there, for the better
administration of the sacraments, and to build a house and a larger
church; and, as it was thus necessary to incur larger expenses, the
Society asked, in 1685, that to this minister be given the stipend
which his Majesty assigns to the parish priests, in accordance with
the number of tributes. The fiscal of his Majesty replied that in
view of what the Society was accomplishing there, a suitable stipend
should be given. In the year 1686, the religious of St. Augustine
claimed that that Indian village belonged to them, as an annex to the
ministry of Pasig. The archbishop issued an act, on October 11, 1686,
in which, while admitting as valid the sacraments administered by
the Society, he took from all its religious permission to minister in
Jesus de la Pena; and on March 10, 1687, he declared that the lawful
parish priest of the mission of Jesus de la Pena was the prior of
Pasig, a religious of St. Augustine. In this spoliation concurred
also, through complaisance, the governor Don Gabriel Curuzelaegui,
who on March 23 of the said year decreed that Don Juan Pimentel,
alcalde of Tondo, should begin proceedings against the Society in
the mission of Jesus de la Pena, as the king commanded; and that he
should assist the provisor in tearing down our church--which he did,
commanding the Indians to demolish that temple. "What obedience! the
monster of the Indias, an unnatural birth of remoteness, of power,
and of prejudice." (Murillo Velarde, Hist. de Philipinas, fol. 345 b.)
[37] Antonio Mateo Xaramillo was born at Zafra February 23, 1648,
and became a Jesuit novice at the age of seventeen. He was sent to
the Marianas Islands in 1678, and spent sixteen years in missionary
labors. While rector at Manila he was sent to Spain as procurator;
and he died at Ocana, on December 30, 1707. (Sommervogel, Bibliotheque
Comp. Jesus, viii, col. 1321.)
[38] The English pirate here alluded to was probably the ship on which
Dampier voyaged to the Philippines, as that vessel was, at the time
here mentioned, cruising off the coast of Luzon (see his own account of
this, ante, p. 91). The name of Captain Swan's vessel in which Dampier
sailed was the "Cygnet." That ship separated from Captain Davis in the
"Batchelor's Delight" in Realejo Harbor, August 27, 1685. See Lionel
Wafer's Voyage and description of Isthmus of America (London, 1699),
p. 189.
[39] "Soon after the beginning of the spiritual conquest of Tagalos,
the Society undertook the administration of Cainta, a village close
to Mariquina. Because the rectitude of its minister, Father Miguel
Pareja, restrained some Indian chiefs, so that they should not use
for themselves the property of the community, to the injury of the
rest, they, seeing the excellent opportunity afforded to them by
the ecclesiastical tribunal, endeavored to avail themselves of it,
instigated by one who should, on account of his character and his
obligations, have restrained them. They are an insolent people,
and a seditious person (who is never lacking) can easily disturb the
minds of the crowd. They hastened to complain to the archbishop of his
ministers, and he, without hearing the Society, despoiled it of that
administration, on March 16, 1688, and bestowed it on the religious of
St. Augustine. The archbishop demanded aid from the governor in order
to arrest Father Diego de Ayala and Father Pedro Cano, on complaints
either frivolous or false, without having made any specific charges
against them, or notifying their superiors." (Murillo Velarde,
fol. 345.)
"From the first conquest Cainta was a visita of Taytay, the
ministry of both villages being the very same, until, its population
increasing--Indians, and creoles or morenos (thus they designate the
black negroes [negros atezados])--it seemed expedient to give Cainta
its own minister." (Murillo Velarde, fol. 406b.)
[40] Antonio de Borja was born at Valencia in 1644, and at the
age of twenty-seven went to the Philippine missions. He acted as
rector of various Jesuit colleges, and died at Manila on January 27,
1711. (Sommervogel.) He is only mentioned incidentally by Murillo
Velarde (fol. 383), as being an envoy to the kings of Mindanao
and Jolo.
[41] "An altar raised in churches on Holy Thursday to resemble a
sepulchre" (Velazquez).
[42] Pedro de Oriol was born at Urgel in Cataluna, August 15, 1639;
at the age of nineteen he entered the Jesuit novitiate, and in 1663
joined the Philippine mission. "He was two years rector of Bohol,
three of Zebu, and two of Yloylo; seven years vice-provincial,
and twice filled that office for Pintados; was two years rector of
Cavite, and one year vice-rector of the college of Manila, where also
he was minister; and, being chosen provincial, would not accept that
office." He died September 27, 1705. (Murillo Velarde, fol. 389 b-393.)
[43] Pedro Cano was born in the archbishopric of Toledo, on February
22, 1649. In 1670 he entered the Jesuit order at Sevilla, in order
to join the province of Filipinas, where he arrived in the following
year. He was procurator of the college, and of the province. Being
appointed procurator for Madrid and Rome, he died while on the voyage
thither, near Acapulco, December 18. 1692. (Murillo Velarde, fol. 369.)
[44] On September 28, 1687 (Diaz, p. 788).
[45] This man held the office of sargento-mayor, and had been (before
1683) alcalde-mayor of Cagayan.
[46] In 1687 "there was an increase in the calamities of the
country, which suffered great scarcity of provisions on account
of the grain-fields having been ruined by the heavy and constant
rains which fell--which injured the salt springs even more, so that
a half-fanega of salt, which usually is worth two or three reals,
reached the price of twelve pesos. In La Estacada there was a great
conflagration on Good Friday, in the night, which destroyed many
houses. In the following year the scarcity of food was increased by
a plague of locusts, which swept away all [vegetation]; and a caban
of rice came to be worth twenty and twenty-four reals. But what
caused the most suffering was the havoc made by the catarrh, in the
year 1687-88; it was a sort of epidemic sickness, which killed many
persons, especially children and the aged; and so many were sick that
they could hardly cultivate the fields, or do other things necessary
for human life." (Murillo Velarde, fol. 345 b, 346.)
[47] Spanish patacones; "a silver coin weighing one onza, and current
in Batavia, Brazil, and Turkey." (Dominguez).
[48] These seem to be memoranda intended by the writer of this document
to be expanded and written out in detail.
[49] Diaz says (p. 752) that the alcalde-mayor of Ilocos was a personal
friend of the cura Maranon; and that Banguet had remained vacant
so long because it was a very poor living, and had an unwholesome
climate. Arqueros de Robles was probably a son of the Lorenzo Arqueros
so noted in the native insurrections of 1660-61.
[50] In the Ventura del Arco MSS. (iii, pp. 29, 30) this name
appears as Benguet; and in Diaz's Conquistas (p. 752) as Banguet and
Banget. The modern form is Bangued.
[51] This was at first Nueva Segovia (in Cagayan), which has always
given name to the diocese; the episcopal seat was removed (before
Pardo's time) to Lal-lo, not far from Nueva Segovia, and later to
Vigan, which is still the capital of that diocese.
[52] Thus in Retana's print, and in the copy of this document in
Ventura del Arco MSS.; it apparently indicates an omission in the
original print.
The hiatus is supplied by Diaz (p. 752), who says that Pardo informed
the auditors, unofficially, that the decree of the Audiencia sent
to Arqueros ought to have been addressed to himself, as being the
ruler of the vacant see of Nueva Segovia. He also states that Pardo
ordered Arqueros (who had come to Manila to consult him) to set out
within a week for Ilocos and finish up his business there; but the
latter could not obey this order in so short a time.
[53] Alonzo Sandin, procurator-general for the Dominicans, wrote
a long reply to Sanchez's account of the controversy between the
Audiencia and Archbishop Pardo; therein he cites the latter's reply,
here alluded to, which makes clear this last sentence. Pardo asks the
Audiencia to cease giving his clerics the aid of the royal court,
since otherwise he cannot properly control them, or maintain the
episcopal authority in due force.
[54] The dean then was Miguel Ortiz de Covarrubias; the archdeacon,
Licentiate Francisco Deza.
[55] Diaz states (pp. 754, 755) that the cabildo were angry with
the archbishop because he had separated from the curacy of Santiago
(then held by Gregorio Diaz de Isla) the Spaniards who lived in
Tondo, Binondo, Santa Cruz, and other places so far away that the
cura could not properly fulfil his duties toward them, especially to
the dying. The archbishop acted thus, however, with the approval of
the governor and other officials.
[56] Raimundo Berart was a Catalan, and came from the Dominican
convent at Barcelona. He was teaching law in the university of Lerida
when he resolved to enter the Philippine mission; he arrived in 1679,
when twenty-eight years old. He was vice-rector (1684-86) and rector
(1686-89) of Santo Tomas; in 1689, it appears that he went to Spain,
and in 1696 was in Mexico. Later, he was probably procurator of
the Philippine province in Europe; and he died in Atocha, Spain,
on April 13, 1713. See sketch of his career in Resena biografica,
ii, pp. 195-206, where are copied several documents relating to him.
[57] Several of Pardo's decrees were dated "from our palace of San
Gabriel" (the name of the hospital).
[58] A petition to this effect from the cabildo to the archbishop,
dated April 10, 1681, is reproduced in Resena biografica, ii,
pp. 196-198, followed by Pardo's "pastoral letter" in reply. The
editor claims that Juan Gonzalez (afterward provisor of the see)
signed the petition under compulsion.
[59] Diaz states (p. 755) that the archbishop replied that he would
send Verart to Spain as his attorney, which would be sufficient to
remove him from Manila; he informed the Audiencia that Verart had not
only rendered him great service, but had reformed many abuses in the
ecclesiastical courts. The Dominican provincial said that the Audiencia
must show cause for Verart's removal, or he could do nothing; for
Verart had been assigned to the post of associate to the archbishop.
[60] These men came in 1681. The last named, Fuente y Alanis, came
as fiscal of the Audiencia.
[61] Diaz states (pp. 752, 753) that Maranon came to Manila (but
without permission to do so), a few days after Arqueros, to complain
of the latter to the archbishop. The latter demanded an account
of Arqueros's proceedings in the case; Arqueros presented documents
which proved, by the complaints of many Indians, that Maranon deserved
punishment. The archbishop therefore sustained Arqueros, and ordered
Maranon's arrest.
[62] According to Diaz (p. 756), Pardo answered that he had
reserved Maranon's case as being the metropolitan, and because
the cura's offenses had been committed in the territory of the
archbishopric; moreover, that the parties in this case had accepted
his jurisdiction. Finally, "to avoid controversies he offered to
surrender to the bishop-elect the person of Licentiate Diego Espinosa
Maranon--which the bishop did not accept; but afterward, without
telling the archbishop, he sent Maranon to his curacy of Vigan,
removing him from his prison-bounds of the city [of Manila]."
[63] Diaz says (p. 757) that Pardo informed the Audiencia that he
had not punished Herrera for these reasons, but because the latter,
in his quarrel with Archbishop Lopez, had treated that prelate with
insolence and even posted him as excommunicate (Diaz, p. 705); and
when afterward he had been treated with great kindness by Pardo,
he had conspired with the cabildo against him.
[64] i.e., Requiring a previous judicial decision before the final
sentence (Velazquez's Dictionary, Appleton's ed., 1901).
[65] Adjuntos: "a body of judges commissioned or appointed jointly to
try a cause" (Velazquez). Pardo claimed that the cabildo of Manila
was not an exempted one (i.e., from submission to the ordinary),
and therefore its members did not enjoy the privilege of the adjunct
judges (Diaz, p. 757).
[66] "And these two suits, of the bishop and the cantor, were the
ones which influenced the auditors to [decide upon] his banishment,
which was decreed on the first of October [1682]." (Murillo Velarde,
Hist. de Philipinas, fol. 342 b.)
[67] There is an apparent omission here, as the decree previously cited
referred to the priority of San Jose college over that of Santo Tomas;
the reference here would seem to indicate another decree, in regard to
privileges and exemptions allowed to the Jesuits in regard to trading.
[68] Salazar states (Hist. Sant. Rosario, p. 235) that this action
was taken because "certain persons were greatly devoted to trading,
in contravention of the pontifical decrees, and especially of
the recent constitution of Clement IX--the said enactment giving
the ordinary full authority to proceed against the transgressors,
seize their goods and property, and apply these to hospitals and
other pious purposes." Accordingly, Archbishop Pardo instituted a
secret investigation, conducted by his notary, who threatened major
excommunication (by a decree affixed to the ship's mast) for any
person who refused to tell what he might know about the aforesaid
trading. Abundant proof was found, and the goods were seized. It
is said that there were one hundred and fifty bales belonging to
the Jesuits.
[69] Probably in view of the arguments adduced by Concepcion (Hist. de
Philipinas, viii, pp. 41-43), showing that the decree of Clement IX
forbade trade to all ecclesiastics, but did not authorize the ordinary
to inflict penalties therefor on the members of the religious orders,
that being reserved to their own superiors--the ordinary, in such
cases, being empowered only to apply the confiscated goods for pious
purposes.
[70] Murillo Velarde and Concepcion give this name as Pizarraldi;
and Diaz makes it Lizarraldi.
[71] In the Dominican chapter-session of 1673, it was enacted that
no religious of that order should become executor of a deceased
person's estate, or undertake the charge of his last will. This was
to prevent risk of accusations against the friars, so general was the
dishonest administration of executorships in Manila--so much so that
it occasioned no surprise in the minds of the people, although all
complained of the grievances thus caused. "There are few fortunes
which have not some executorship as the foundation." See Salazar's
Hist. Sant. Rosario (Manila, 1742), p. 43.
[72] It had begun in 1672, in the time of Archbishop Lopez, under
whom judgment was rendered in favor of Sarmiento; but Lopez's death in
1674 prevented the execution of the sentence. Various delays ensued,
and Cordero died, being succeeded by Ortega as executor. (Salazar,
Hist. Sant. Rosario, p. 236.)
[73] Also written Carballo, Carvallo, and Caballero.
[74] Spanish dote, usually meaning "dowry;" but as the ecclesiastic
Cordero was the legatee of Dona Maria de Roa (Montero y Vidal, i,
p. 368), the word evidently means the bequest to him, perhaps for
the pious purposes mentioned later in this document.
[75] See Concepcion's account of this affair (Hist. de Philipinas,
viii, pp. 45-50), in considerable detail; he states that he presents
it thus in order to vindicate the course of the Audiencia, and that
Pardo in some of his acts exceeded his jurisdiction.
[76] Diaz was a priest, and secretary of the archbishopric.
[77] See accounts of this affair in Diaz's Conquistas, pp. 758, 759;
Murillo Velarde's Hist. de Philipinas, fol. 342 b, 343; Concepcion,
cited supra; Salazar's Hist. Sant. Rosario, pp. 236, 237.
[78] A mestizo, who, to escape the punishment that awaited him,
was denounced (at his own instance) to the archbishop as a bigamist,
so that the latter might claim the case within his own jurisdiction,
and the prisoner thus escape civil penalties.
[79] Diaz says (Conquistas, p. 760): "Where the letter of requisition
says, 'For doing otherwise, you will be excommunicated,' the Audiencia
desired it to say, 'Your Grace will be excommunicated.'" Salazar says
(p. 237) that the castellan felt insulted at this, as only the governor
and the Audiencia had the right to use such terms to him.
[80] Diaz relates this affair in detail (p. 761), and says that the
soldiers broke open the windows and doors of the hospital (where
the archbishop then was) to obtain entrance; also that the decree
of banishment gave the alternative of the Babuyanes Islands, or
Cagayan, or Pangasinan as his place of exile. Diaz cites (p. 762),
this sentence in Sanchez's account, as proof that the latter could
not have written it, since he took part in the arrest of Pardo.
[81] According to Diaz (p. 762), the governor had given money for the
expenses of this voyage, but on reaching Mariveles no provisions of
any sort could be found; and the archbishop would have had no food
if a Dominican friar who happened to be there had not quickly gone
back to Manila to procure supplies for the prelate, and returned at
midnight with them to Mariveles. Diaz says that this friar was not
allowed even then to go aboard the vessel in which Pardo had embarked,
or to exchange any word with him.
[82] Spanish, vsasse de su derecho--literally, "exercise its right,"
i.e., to govern the vacant see.
[83] Diaz calls this (p. 764) "the principal fiesta of the Dominicans"
in Manila. Santa Cruz (Hist. Sant. Rosario, p. 106) says that every
year, when the eight days' fiesta in honor of the Virgin of the
Rosary is celebrated in their convent, the eighth day is devoted
to thanksgiving to Mary for the victories won by the Spaniards over
the Dutch in 1646 (see our VOL. XXXV), which were attributed by the
people to her miraculous aid. That fiesta of eight days was apparently
instituted in 1637, to celebrate the dissolution of Collado's new
congregation in Filipinas (see Santa Cruz, ut supra, p. 4; and our
VOL. XXIX, pp. 25-27).
[84] "The bishop of Troya, knowing well that the true spiritual
jurisdiction resided in himself by the appointment of the archbishop,
sent a Dominican religious to the convents to inform on his part their
superiors that he gave, to those confessors whom the said superiors
should choose, his own authority and right, so that they could absolve
those persons who by command or compulsion had taken part in the
arrest of the archbishop from the excommunication which they might
have thus incurred--excepting the principal offenders--until he should
be restored to liberty and they should perform public penance and
give juratory security, as is ordained by the sacred canons." (Diaz,
Conquistas, p. 764.)
[85] The interdict was not only an ecclesiastical censure, but a
penalty, entailing usually privation of certain sacraments (save in
cases of strict necessity), of all the divine offices, and of church
burial. All solemnities and public festivals were suspended, except on
the five great feasts of Christmas, Easter, Pentecost, the Assumption
of our Lady, and Corpus Christi. The churches remained closed, the
crucifix and statues veiled, the bells and organ mute. This penalty
might be general, over the whole city, kingdom, or country; or merely
particular, indicted on a named corporation, see, church, or the like;
again, it might be either local or personal as to its effects. It might
be imposed not only by a pope, but by any competent church prelate,
even by a bishop; and could apply to any secular or ecclesiastical
ruler (except of course the pope), to a university or college, or
to any body of clergy, regular or secular. The earliest mention of
a church interdict apparently is Ferraris's allusion to one in the
fourth century, of which, however, no details are available. In
Frankish chronicles, interdicts date from the sixth century, the
first of these being at Rouen, in 588; Bishop Praetextatus having been
murdered, by order of Queen Fredegonda, while officiating in his own
church, the senior suffragan of that province, Leudovald of Bayeux,
after consultation with his fellow-bishops, laid all the churches
of Rouen under interdict until the assassin of the bishop should be
discovered. But prior to the eleventh century general interdicts are
but rarely mentioned in church history. It does not appear that there
was any ritual for either general or particular interdicts, apart from
the usually concomitant sentence of excommunication--which in former
ages itself entailed also interdict on the persons or places named in
the decree of penalty. The interdict was usually laid under conditions
that amendment, reparation, or restitution should atone for the wrong
done, at which the interdict would be lifted. According to present
church law, bishops are empowered, as delegates of the Holy See, to
put under interdict particular churches, and the like. See Moroni's
Dizionario (Venezia, 1845), xxxvi, p. 49; Ferraris's Bibliotheca
(Paris, 1853), article "Interdictum;" Guerin, Les Petits Bollandistes
(Paris, 1878), iv, pp. 378-382; and Addis and Arnold's Catholic
Dictionary, article "Interdict."--Rev. T. C. Middleton, O.S.A.
[86] Diaz states (ut supra) that the archbishop's provisor,
Juan Gonzalez, took refuge in the Dominican convent, which was
soon surrounded with armed soldiers. At the advice of friends,
Gonzalez gave himself up, and was kept a close prisoner in his own
house--"guards being placed there at his cost; and penalty was imposed
of major excommunication and 500 pesos, if he should talk with any
person outside." As soon as Santo Domingo was blockaded, a decree of
the Audiencia was made known to all the convents that they must not
ring the bells for an interdict. To prevent this being done at Santo
Domingo, "they scaled the convent through the hall of the Inquisition,
which is above the main entrance, and ten soldiers went up to the
bell-tower." Next day, the friars rang a small bell to call the people
to mass, but the guards would not allow any person to enter the church.
[87] Salazar gives, a detailed account of Villalba's imprisonment
(Hist. Sant. Rosario, pp. 233, 234), and claims that he was hurried
from his convent at Binondoc, without cloak or hat, or bed, although
he was in poor health; and that, when the ship was compelled to put
back to Manila, the Audiencia would not allow him to remain there, but
at once despatched him to the Franciscan infirmary at Nueva Caceres,
where he remained until the next galleon sailed for Acapulco.
[88] This document, as being written by Sanchez, the secretary of
the Audiencia of Manila, was probably addressed to the president of
the royal Council of the Indias.
Sandin (Respuesta, fol. 3 b) asserts that this relation by Sanchez
was printed at the Jesuit college in Manila, with the date here given;
that it had not been published there when the Acapulco galleon sailed;
but that in Mexico City many copies of it were already in circulation
before the royal mails reached that city from Acapulco.
[89] Apparently referring to Francisco de Arcocha; but Diaz calls him
(p. 775) equerry (caballerizo) of the new governor.
[90] Bartolome Marron, a native of Asturias, made his profession in
the Dominican convent at Valladolid, July 8, 1667, and came to the
Philippines in 1671, at the age of twenty-five. Having studied two
years at Santo Tomas, he was a lecturer in that college until 1680,
and in 1684 was appointed its rector. In 1686 he became provincial,
and afterward was in charge of a mission in Pangasinan, and of the
church in Binondoc; and was again (1696-1700) rector of Santo Tomas. He
filled many other important offices in his order, at various times;
and finally died in Manila, January 22, 1717. See sketch of his life in
Resena biografica, ii, pp. 145-155--including an account of a notable
lawsuit brought against him, and the regulations made by him for the
inmates of Dominican convents in and near Manila.
[91] Cristobal Pedroche made his profession at Toledo, January
22, 1659, and arrived in the Philippines in 1667. He spent many
years in labors among the Chinese, in the Parian and San Gabriel;
and at various times filled high offices in his order--among them,
that of provincial. In June, 1684, he was imprisoned at Cavite, and
afterward sent to Mexico; but the viceroy permitted him to return
to the Philippines. He died at Manila on August 20, 1715, at the
age of seventy. See sketch of his life in Resena biografica, ii,
pp. 82-100--which includes a letter by him (June 20, 1684) on the
ecclesiastical disturbances of that time.
[92] Juan de (Ibanez) Santo Domingo was born (about 1640) near
Calatayud. His early education was obtained in a Dominican convent
at Zaragoza, and he was afterward a member of the household of Bishop
Palafox y Mendoza. Later, he entered the Dominican convent at Ocana,
where he made profession in 1661. At the age of twenty-six he came
to the Philippines, and spent eighteen years in the missions of
Pangasinan. After 1686, he lived at Manila, being twice provincial
(1690 and 1706), and occupying other important posts. He died there
January 15, 1726. (Resena biografica, ii, pp. 26-34.)
[93] Francisco Antonio de Bargas, a native of Madrid, professed in the
Dominican convent at Salamanca, in 1673, at the age of nineteen. Six
years later, he arrived at the Philippines. The first nine years he
spent in Manila, mainly as a teacher in Santo Tomas; from 1688 to
1696, he labored in the missions of Bataan, and afterward in those of
Zambales--except 1698-1702, which he spent at Manila. He died there,
on October 7, 1708. (Resena biografica, ii, pp. 219, 220.)
[94] Antonio Calderon professed in the Dominican convent at Salamanca
(in 1664, erroneously says Resena), and came to the Philippines in
1658. He labored in the Cagayan missions until 1682, when he was
elected provincial. He, with Fray Pedroche was arrested on June 3,
1684, and sent to Mexico. Thence he returned to Spain, and died at
Mombeltran, at the end of December, 1685.
[95] Alluding to General Marcos Quintero, a friend of the Dominicans,
who at his death (1703) appointed Fray Bartolome Marron (note 90,
ante) executor of his estate. This led to a notable lawsuit, brought
against Marron by the heirs of Quintero, which was appealed to Mexico
and even to Rome; the proceedings continued for many years, the suit
coming to an end only in 1726, nine years after Marron's death. (See
Resena biografica, ii, pp. 151-154.)
"Barangay," as used here, is evidently a bit of slang meaning "gang"
or "clique," in modern phrase.
[96] From the context, esto here seems to designate the former
governor, Vargas.
[97] Gines de Barrientos, titular bishop of Troya, who was assistant to
the archbishop. Juan Duran, titular bishop of Sinopolis, was assistant
to the bishop of Cebu (then Diego de Aguilar). Andres Gonzalez was
bishop of Nueva Caceres (or Camarines); and Francisco Pizarro, of
Nueva Segovia. These were Dominicans, save Duran, who belonged to the
Order of Our Lady of Mercy; and Pizarro, who in 1681 was a member of
the cabildo of Manila cathedral.
[98] Spanish, se le picaba sobradissimamente la retaguardia--literally,
"its rearguard was entirely cut to pieces."
[99] i.e., "Hurrah for [the bishops of] Troya!"
[100] Elio Antonio de Nebrija (or Lebrija) was a celebrated linguist
and great Latinist, who wrote various works. He was born about the
year 1444, and died in 1522. (Dominguez, Diccionario nacional.)
[101] Apparently a play on words, mingled with a sarcastic comment
on Fray Gaspar. One may hazard the conjecture that the latter (who
was a noted grammarian) is here mentioned in contempt as knowing more
of grammar than of current affairs, and being able only to understand
events actually completed and past, without the foresight to perceive
how these affect the future.
[102] i.e., no more than two--referring to the "dual" number in
Greek declension.
[103] A copy of this act may be found in Ventura del Arco MSS.,
iii, pp. 513-515; it is dated "at our house on the river of Manila,
October 22, 1684."
[104] An allusion to the well-known quotation, Parturiunt montes,
nascetur ridiculus mus (line 139 of the Ars poetica of Horatius).
[105] The decree of the Audiencia which ordered the restoration of
the archbishop to his see was dated October 24, 1684. He returned to
Manila on November 16.
[106] This man was delegated by the city of Manila, being one of its
regidors, according to Diaz (Conquistas, pp. 776, 777).
[107] Diaz states (Conquistas, p. 777) that Curuzelaegui declared on
this occasion that if the home government should be offended at his
restoring the archbishop, he would consider punishment by them for
this cause "a great honor, even if it be capital." Diaz praises him as
"one of the best governors that these islands have had; affable, pious,
magnanimous, wholly disinterested, and very liberal. He also said that
he had come to Filipinas to be poor, where other governors had come
to be rich. This he said very truly, for in Espana and Indias he had
possessed much wealth--gained in the many voyages that he had made as
commander of the fleet and galleons to Peru and Nueva Espana--which
his ostentation and liberality had consumed."
[108] Diaz gives (ut supra, pp. 778, 779) the list of these: the
auditors and Governor Vargas; the preceding alcalde-mayor of Manila
(either Morales, Camacho or Pimentel), and that of Camarines (Juan de
Verastein); Juan Sanchez, secretary of the Audiencia; Juan Gallardo,
castellan of Cavite; Sargento-mayor Alonso de Aponte y Andrade,
and Captains Jose de Somonte, Francisco de Urrutia, Diego del Pozo
y Gatica, and Miguel Machuca; Admiral Pedro de la Pena; and Captain
Baltasar de Lerma, notary-public. The military officers were readily
absolved, as not having been free to act, when ordered to proceed
against the ecclesiastics.
[109] Diaz says (p. 779) that the archbishop at this time "absolved the
auditors ad reincidentiam, within the palace, with no other witnesses
than the governor, and embraced them and gave them the kiss of peace."
[110] Spanish, irregular. In this usage irregularidad means, according
to Dominguez, "a canonical impedimenta for receiving or exercising
holy orders, on account of certain natural defects which produce
incapacity, or of crimes or illegal acts which are committed."
[111] See copy of this edict in Ventura del Arco MSS., iii,
pp. 517-521. The statement in our text regarding penalties is
inaccurate. The edict required that all confessions made to members
of the cabildo be made anew; all persons married by them must appear
before the archbishop within three days (or ten days for those without
the jurisdiction of the city), under penalty of excommunication for
European Christians, and for all others fifty lashes and three months
in jail; and the same penalties for those on whom the cabildo had
conferred holy orders, licenses to preach, chaplaincies, etc. This
act was dated November 29, 1684.
[112] Diaz says (p. 779): "But this caused so many dissensions,
and opinions from the theologians, that it was found necessary to
issue another act (January 8, 1685) in which the archbishop declared
the former act null, and ordered that those [married persons] should
again appear in court for the revalidation of their marriages."
[113] i.e., "they are exulting, as do the victors when they have
seized their prey."
[114] "An image of a monstrous serpent which is displayed in front
of the procession on Corpus Christi Day--doubtless alluding to the
eternal humiliation of the demon, conquered for ever by Jesus Christ"
(Dominguez, Diccionario nacional).
[115] Among these were the Franciscan provincial, Francisco de Santa
Ines, and the Augustinian writer Casimiro Diaz (as the latter states
in his Conquistas, p. 782).
[116] "Vargas then alleged his being exempt, as a knight of Santiago;
but even then the archbishop did not revoke the excommunication, the
ex-governor-general of the islands being required to live alone in a
solitary house on the islet of the Pasig River, without dealings or
communication with any person" (Montero y Vidal, Hist. de Filipinas,
i, p. 372).
[117] This affair had been initiated by Vargas. "The sultan of Borneo
sent an ambassador, soliciting the establishment of commercial dealings
with Filipinas. Vargas responded with another and distinguished
embassy, his agent being Don Juan Morales de Valenzuela, who [later]
brought about the cession of the island of Paragua which that sovereign
made in 1705." (Montero y Vidal, ut supra, p. 364.)
[118] A metrical composition which is measured in three verses,
of which two form a rhyme (Dominguez).
[119] Spanish, en calxas y en jubon: literally, "in breeches and
jacket."
[120] Tomas de Andrade was born in Toledo, December 2, 1619,
and entered the Jesuit order at the age of seventeen. In 1643 he
departed for the Philippines, where he professed in 1654. He was
connected with San Jose college some twenty years, twice as rector;
acted as provincial during six months; and rector at Antipolo and
Cavite, and minister among the Tagals. He died at Manila on May 15,
1689. (Murillo Velarde, Hist. de Philipinas, fol. 356 b.)
[121] Alejo Lopez was born July 16, 1645, at Albalate, Spain, and
at the age of seventeen became a Jesuit novice. Four years later,
he came to Manila, and spent three years in the Visayan missions,
being afterward connected with the college in Manila in various
capacities. Finally going to Europe on business of the order, he died
while on the return journey, September 18, 1693 (Murillo Velarde,
fol. 369).
[122] Isidro Clarete was born in 1627, and came to the islands in
1662, where he completed his studies, and became a teacher in the
college at Manila (Murillo Velarde, ut supra).
[123] Pedro Lopez a native of Malvenda, Spain, was born on November
21, 1613. When nineteen years old, he entered the Jesuit order,
and in 1643 came to the Philippines. He spent most of his life in
ministering to the Tagalog Indians, and translated into their language
(in which he was remarkably proficient) the Roman catechism and other
writings. He died at Indang on February 13, 1689. (Murillo Velarde,
ut supra, fol. 356 b.)
[124] Spanish, con la risa del conejo; literally, "with the smile
of a rabbit." Dominguez describes it as "the apparent smile which
comes to some creatures at death, as the rabbit; and, by extension,
the phrase is applied to a person who smiles when he has cause for
sorrow or resentment."
[125] Diaz (p. 781) expresses pity for Vargas as thus situated, "unable
to have conversation or dealings with any one except the officials of
his residencia, and mostly through an agent; deserted by every one,
for his servants, as being also under residencia, had enough to do
in attending each to his own defense. His only consolation was the
companionship of his spirited wife, Dona Isabel de Ardila, who inspired
him with courage and strength. It is certain that Don Juan de Vargas
was not the worst governor of Filipinas; but he was unfortunate in his
disagreeable and harsh manner," and his friend Francisco Guerrero, "a
very astute and sagacious man," whose aid would have been invaluable,
was then in Nueva Espana, having deserted his patron to save himself.
[126] Apparently referring to the "ordinary," or usual ecclesiastical
court.
[127] Spanish, auto de legos; a decree issued by a superior tribunal,
prohibiting to an ecclesiastical judge the cognizance of a suit that
is purely civil, and between laymen, referring it to a competent judge.
[128] Diaz says (Conquistas, pp. 781, 782) that this residencia,
taken by Juan de Zalaeta, was the most bitter and obstinate ever known
in the islands, for it lasted four years, and its records occupied
twenty large volumes.
[129] Salazar (Hist. Sant. Rosario, pp. 131-133) gives an account of
this assignment. He asserts that the Zambals had formerly been under
the charge of the Recollects, who in more than seventy years had been
unable to convert that tribe. In 1676 the natives themselves asked for
Dominican teachers; some were sent, at which the Recollects complained,
as an intrusion on their field, and the Dominicans withdrew. In 1678
Juan de Vargas came as governor, and, the Zambals again asking for
Dominicans, the governor induced the Recollects to accept Mindoro in
lieu of Zambales, making over the latter to the Dominican order. The
latter gave up these missions in 1712. (See Resena biografica, i,
pp. 486-504.)
Concepcion (Hist. Philipinas, viii, pp. 47) declares that the
Recollects were unwilling to surrender their Zambal missions, yielding
to the compulsion and threats of the archbishop and the governor;
and that the natives themselves were angry at the proposed change,
but were pacified by their Spanish alcalde-mayor.
[130] A loose note in Ventura del Arco MSS. (iii, p. 555), evidently
made by that compiler from some writing of 1685, states that the
citizens complained of the lack of vessels every year for their trade,
and for this blamed his henchmen. Two of these, whom he employed in
business affairs, were arrested, Fabra and Gallardo.
[131] Spanish, dijo tijeratas; literally, "talked scissors."
[132] Spanish, que vuelvan las nueces al cantaro; literally, "the
nuts will roll back into the jar."
[133] A dish composed of various kinds of meat and vegetables boiled
together--used figuratively for any medley or miscellaneous collection.
[134] i.e., "From the anger and hatred and ill-will of a Dominican
friar, deliver us, O Lord."
[135] Some account of Palu's coming to Manila will be found in
VOL. XLII, in Diaz's history of the Augustinian missions.
[136] In the text, deposicion, an obvious error of the transcriber.
[137] Spanish, sentian no haber materia sobre que cayesse dicha
dispensacion. That is, the prebends had not deserved censure, and
therefore ought not to need dispensation.
[138] This was Jose de Nava y Albis.
[139] That is, on the route by the "Northern Sea," the Atlantic Ocean.
[140] The Spanish phrase inverts this order of thought, hacer lo que
habia deshecho.
[141] Referring to the exile of Archbishop Guerrero in 1636.
[142] Thus in the text, indicating some omission, probably by the
transcriber.
[143] The verses do not appear in our text. Diaz states (p. 787) that
Zalaeta gave the pasquinades to Captain Jose de Toledo to distribute
among the soldiers; but instead of doing so Toledo gave them to
Endaya, who handed them to the governor. It was afterward proved that
the author of the lampoons was the cantor Herrera, who was thereupon
imprisoned; later, he was sent to the fort of Paynauen in the Zambal
country, where Zalaeta had been sent after his arrest for conspiracy.
The Jesuit Father Pedro de Salazar wrote from (Manila) Taitay, on
the nineteenth [sic] of 1687, to the procurator-general at Madrid,
Luis de Morales, that he was warned from Manila to be careful of what
he wrote, since they feared that there would be an inspection of the
letters [in the mails]. He said that since the return of Archbishop
Pardo from banishment many arrests were made: of the auditors, to whom
they attributed a pasquinade which had been posted; of negroes and
Indians, servants and slaves, who were put to the torture, in order
that they might say what suited the convenience [of the authorities];
and of ecclesiastics. Also, that a pasquinade had been published,
in which was represented the king, stretched upon the ground, with
the archbishop drawing off his breeches; the governor was stabbing
him with a dagger, or else cutting off his head; Father Verart held
him by the legs; and Andaya, who was the minion, was helping them. It
concluded with the verses:
"A Catalan and a Frenchman,
A foolish governor,
A pastor who is no pastor--
These hold me as you see."
Finally, the Dominican friars have entire sway over the archbishops,
and are talking of finding out who are the authors of the papers
that were published against them. (Ventura del Arco MSS., iii,
pp. 639, 640.)
[144] Diaz says (p. 787) that the governor himself, concealed in a
window of his palace, watched Viga's house, and saw Bolivar's servant
enter it; this man was arrested on leaving the house, and searched,
a letter from Viga to Bolivar being found in his shoe. Thereupon the
auditors and Zalaeta were promptly arrested.
[145] Diaz says (pp. 786, 788) that Dona Josefa "ruled her husband
more than was desirable," and that "she uttered such contemptuous
reproaches against the governor and the archbishop, as she was a very
resolute and spirited woman, and extremely haughty and fearless,"
that the governor felt obliged to send her into banishment.
[146] Regarding Herrera's arrest, see note 63, ante, p. 159.
[147] This and several other documents that are unsigned are
presented here--accepting them as credible, on account of their
evident authenticity--in order to fill out the relation of the Pardo
controversy with relations made at the time, and by participants in
those events. All except the final extract from Salazar are obtained
from Ventura del Arco's transcripts from MSS. in the collection
of Jesuit papers that was seized by the Spanish government when it
expelled that order from Spain and her colonies.
[148] Spanish, missas de Aguinaldo means "a Christmas or New Year's
present;" the word is derived, according to Echegaray's Diccionario
general etimologico (Madrid, 1887), from the Celtic word eguinand,
of the above meaning. Evidently these masses were made the vehicle
for heathen allusions or symbols, if not for actual rites.
[149] This was the treasurer (and afterward cantor) of the cathedral,
Jeronimo de Herrera y Figueroa.
[150] This was the Dominican friar Francisco Villalba.
[151] Pardo was sent to Lingayen, "certainly not to give him the
consolation of residing among his brethren of the order, but to
keep him under the authority of the notorious Don Francisco Pizarro,
bishop of Vigan [i.e., of Nueva Segovia], with whom he had just had
an annoying controversy" (Resena biografica, i, p. 476).
[152] "Under penalty of 4,000 pesos; on the ground that his spiritual
jurisdiction was suspended and barred, by virtue of his banishment"
(Diaz, Conquistas, p. 762).
[153] "The dean opened all the prisons of his tribunal, liberating
all the prisoners therein--although among these there were several
bigamists; and one who was not only a heretic but a leader of
heretics. For, among other heresies which he taught, one was
that God had a beginning, [a doctrine] which only very learned men
understood. Another was a prebend whom his illustrious Lordship held
as a recluse in our college, for heinous and atrocious crimes, whose
final end was a sentence of degradation, and delivery to the secular
arm; the dean settled this case, without examining the documents
in the case (which they did not find), by condemning him to six
months of banishment to a country house of recreation." (Salazar,
Hist. Sant. Rosario, p. 242.)
[154] "They say, peace, peace: when there was no peace" (Jeremias
6: 14).
[155] Salazar gives some instances of this (p. 245): in the Dominican
churches the minister refused to say mass until certain persons
who had injured or offended ecclesiastics should go out of the
consecrated walls.
[156] Salazar states (pp. 246-249) that the provincial Calderon was
making his visitation in Cagayan at the time of Pardo's banishment;
that on his return to Manila (September, 1683) he called a council
of the most prominent Dominicans, and asked their opinions as to
Pardo's exile, the government by the cabildo, and their own duty
toward those concerned in these events; and that, in accordance with
their decision, he ordered all his friars to remain in their convents,
and hold no intercourse with those persons.
[157] Salazar here alludes to the relation of all these ecclesiastical
affairs in the first part of his history, pp. 224-268. As it is so long
and detailed, we have preferred to use here the account which he gives
in his biography of Pardo; but have preserved, in our annotations,
the most important and interesting matter found in the former one.
[158] Thus in the text, but it should read "forty-eighth." Salazar
there relates how Vargas, "in the same year in which he banished the
archbishop," suffered the confiscation at Acapulco of all the goods
that he had shipped, "with little credit to his reputation and notable
expense to his estate;" and, as excommunicated by the Church, Vargas
had much to atone for and to suffer until his death. The auditor
Grimaldos died, soon after Pardo's banishment, "from a painful
disease, in which the tongue with which he had spoken so much evil
of his illustrious Lordship became rotten, and the arm with which he
had seized the anointed of the Lord was withered." The auditor Viga,
who went to seize the Dominican provincial, Calderon, died in exile,
in Cagayan, without having consented to make his confession. He and
his colleague Bolivar had been sent there "for a certain sedition
which they were plotting" against Cruzalaegui. [Murillo Velarde says
(fol. 344) that they were plotting to put Zalaeta in the governor's
place.] The wife of Bolivar "died at Orion, impenitent, unwilling
to confess; when her husband heard of this, he performed condign
penitence for his sins, and publicly professed his detestation of his
transgressions, and thus he gained absolution from the censures--but,
returning from his exile, he died on the way." Calderon "also died very
suddenly, although at the hour of death he acknowledged his errors,
and, to secure absolution from the censures, made the usual profession
of detestation." The fiscal Alanis, "the only one who experienced,
while living, the punishment from the king our sovereign which deprived
of their offices all the members of the royal Audiencia, died in Mexico
in great poverty and humiliation. The same fate befell the usurping
dean," Miguel Ortiz de Covarrubias. The cantor Figueroa was sentenced
to degradation, and to be delivered to the secular powers, "which was
afterward commuted, for valid reasons, to perpetual banishment to the
Marianas Islands, where he ended his days in a thousand miseries." The
bishop of Cagayan died so suddenly that he could not be confessed or
absolved. The Jesuit Ortega died at sea, while en route to Madrid
to complain of Pardo; and although he received the viaticum, his
mind was so occupied, first and last, with accusations against the
archbishop, that he scandalized all the people in the ship. He died
practically an excommunicate, not having rendered his accounts for
the executorship to the archbishop, and having been absolved only by
"the usurping Dean, who had no jurisdiction." "The two soldiers who
carried out the father provincial died suddenly," being stabbed to
death, one by an infidel Chinese, the other on leaving the house of
his mistress. A man who wounded the provisor--in trying to murder him;
his name was Manuel Ortafan, and his wife had brought suit against him
for divorce, before the ecclesiastical tribunal (Diaz, Conquistas,
p. 766)--was sentenced to a short exile; "but God was not satisfied
with that light punishment, and accordingly took upon Himself vengeance
against that man, afflicting him with leprosy. This made him blind,
and he finally reached the utmost poverty, begging alms, with a boy
to guide him, before the gates of the convents."
The spirit of this account is echoed--rather curiously, for so late
a date as 1891--in Resena biografica, i, pp. 478-480.
[159] Pardo offered to his Dominican province the sum of thirteen
thousand pesos, to be used as endowment for three chairs--law,
medicine, and pharmacy--and for some scholarships in Santo Tomas; but
the gift was declined, as the province was neither able nor willing
to take the responsibility of administering in (Resena biografica,
i, pp. 477, 478.)
[160] In the Ventura del Arco MSS. (iii, p. 761) is an extract from
a letter by the Jesuit Pedro Cano, dated May 26, 1690, which says:
"On December 31, 1689, they found Archbishop Pardo dead in his bed,
sine cruce et sine luce, without any sacrament, through the negligence
of the people of his household and his own confidence that he was
to live a long time. For some days all his body had been swollen,
and he said that, thanks to the Lord, he was gaining flesh. In
the agonies of death, he called to his servants, who were buried in
sleep; no one heard him except Don Juan de Cazorla, a cleric whom the
archbishop kept a prisoner under his own apartment, in fetters--who
did not dare to go upstairs, lest the archbishop should learn that
his fetters were removed at night. The prelate's body, wrapped in a
loose gown, was carried to the house where Auditor Grimaldos died;
and from there to Santo Domingo, where four days later it was buried."
[161] He came with commission to bring suit against the auditors who
had banished the archbishop.
[162] He had died toward the end of the year 1683, aged more than
seventy years.
[163] Nicolas Cani was born in 1611, a Sardinian by nation; and became
a Jesuit novice March 27, 1628. In 1653 he entered the Philippine
missions, and labored in the Visayan Islands. Murillo Velarde states
(fol. 367 b) that he was unable to learn further particulars as
to Cani's life and ministries, except vague statements as to his
admirable character and some few incidents in which he figured. The
date of his death is not recorded, but signatures by him existed that
were made in 1671.
[164] The letter following this says that the visitor and Audiencia
reached Manila in 1687; Montero y Vidal says 1688; and Diaz's editor,
1689. It seems more probable that 1688 is the correct date, from
various allusions made in these letters and by Diaz.
[165] Referring to the dispute between the two universities of San
Jose and Santo Tomas; and the placing, by the latter, of the royal
arms over its entrance.
[166] That is, October 19. This saint was Pedro Garavito, born at
Alcantara in 1499; at the age of fifteen he entered the Franciscan
order, and was ordained in 1524. In 1554 he instituted a reform,
exceedingly austere and rigorous, in his order, and erected the
first convent for these discalced Franciscans at Pedroso. Other
houses adopted this rule, and in 1562 these reformed convents were
freed by papal orders from the jurisdiction of the general of the
Franciscan order. Garavito died on October 18 of that same year;
he was canonized in 1669 as St. Peter of Alcantara. (Baring-Gould's
Lives of the Saints, xii, pp. 487-494.)
[167] Spanish buen; but obviously used with satirical meaning.
[168] When Bolivar was arrested, he was sent to "a small fortified post
in the province of Cagayan, called Tuao, where he remained until the
investigating judge who came to Manila in 1688 ordered him to return
[to that city], but he died on the way" (Diaz, p. 788).
[169] Andaye, a fortified town at the mouth of the Bidassoa River,
which forms part of the boundary between Spain and France and empties
into the Bay of Biscay. Andaye is directly opposite Fontarabia
in Spain.
[170] These jars are still highly valued by the Malays; see Furness's
mention of this, with photographic illustration, in his Borneo
Head-Hunters, pp. 125, 126.