Coming of the governor Don Manuel de León y Sarabia; and arrival
of a plentiful mission of religious.
(1669-70)
The government of Don Juan Manuel de la Peña lasted for eleven months,
amid great quiet for the community of Manila, as he was very prudent
and peaceable, and, above all, disinterested--which appears to have
been lacking in his predecessor, on which account there was so great
discontent with the latter's government. [162] He despatched two
galleons to Nueva España--"Nuestra Señora del Buen Socorro," in charge
of the same commander, Diego de Arévalo; and the flagship "San Diego,"
in charge of Don Francisco Vizcarra, alguacil-mayor of the Holy Office,
who had arrested Don Diego de Salcedo. The latter was served by Captain
Miguel Cárdenas, Juan de Alquiza, and others. But neither of the two
ships made the voyage; for the flagship, which sailed from Lampón,
put back at Cavite, and the almiranta, which sailed from Cavite, put
back at Lampón. They placed Don Diego in the convent of Guadalupe,
whence, as he was sick, they took him to Los Baños on Laguna de Bay. He
left there the following year, in order to prosecute his voyage to
Acapulco; and he died in the northern latitude, very well prepared,
and as a good Christian--leaving behind great hopes for his salvation,
as one whom our Lord had brought back to obedience by the road of
tribulation, through so grievous a stroke.
The galleon "San José," which had left Cavite the year before,
returned from Acapulco in the month of July; and as the vendavals
had prevented its making that port by way of the Embocadero, it
was obliged to anchor, and to seek safety in the port of Palapag
in the province of Leyte. That galleon brought the new governor,
Master-of-camp Don Manuel de León y Saravia, a native of Paredes de
Nava, a valiant soldier from his youth in the countries of Flandes,
Galicia, and other parts. He had begun the rudiments of the military
art in the celebrated battle of Lutzen, in which died that thunderbolt
of the north, Gustavo Adolfo, king of Suecia, in the year 1632--who
caused so great destruction in Alemania [i.e., Germany] by his captains
Gustavo Hom, Bernardo de Veymar, Bautis Gratz, and other heretics until
the battle of Norlinguen, fought by the cardinal infante in the year
1634, [163] which battle also Don Manuel de León participated; and the
latter had been in other famous battles of those times. He had been
an infantry captain for fifteen years in Flandes, and was afterward
sargento-mayor and master-of-camp. He was moved from Flandes with his
army to the frontiers of Galicia to fight against Portugal in the year
1660. There he gave so good an account of himself that he was called
"the iron leader" because of his valor and daring. He was governor of
Munzón and Valencia in Galicia. While he was soliciting an office in
Madrid, the queen-mother and her associate governors tried to send
him to be governor of Cádiz; but he elected to come to Filipinas,
retaining the office of master-of-camp and the reward of the habit
of Santiago. We can believe that divine Providence made him desire
that charge so that he might be the consolation and remedy of these
islands; for in his time the islands enjoyed the greatest quiet,
happiness, and plenty that they had enjoyed for many years. For the
voyages from Nueva España were more secure and not a single galleon
was lost; and commerce with China and Macán was very flourishing,
as it was likewise with the coast of Coromandel, this latter being
established in his term. There were no wars with the Dutch, nor with
any other foreign nation; nor did any province revolt. The Mindanaos
did not make their usual raids, and there was perpetual peace because
of the quiet behavior and the death of Cachil Corralat. There were
only some incursions by the Camucones, who are thieving pirates
subject to Borney. The fruits of the earth were very plentiful,
and no earthquakes or other disasters occurred. The community of
Manila, which had been living for so many years in continual fear,
thought now of nothing else than of their trade and merchandise, and
of feasting and rejoicing. To that happiness was added the fact that
Don Manuel de León was by nature very benevolent, pious, simple, and
very even in disposition; and, above all, far removed from cupidity
and self-interest, and desirous that all should enjoy peace and
quiet. He brought an excellent household, who afterward proved of
great honor to the community of Manila. Among the more illustrious
were his nephew Don Alonso de León, who was an excellent citizen; Don
Tomás de Endaya, a native of San Sebastián, who was thrice commander
of the ships on the Nueva España line, and afterward master-of-camp
for his Majesty in these islands for many years, until the year 1715,
when he died; Don José de Medraza, native of Écija, twice commander
on the Nueva-España line, and regularly-appointed castellan of the
fort of Santiago in the city of Manila, Sargento-mayor Don José de
Castellar, native of Valladolid, his secretary; Captain Don Juan de
Cabrera; Don Agustín Crespo; and many others. In his company came
Don Laureano de Vera, factor, and Don Antonio de Egea, accountant,
of the royal treasury, able ministers, and zealous for the king's
service. The governor made his way through the provinces of Camarines,
Tayabas, and Laguna de Bay, and entered Manila to assume his office
on September 8, the day consecrated to the nativity of our Lady the
most holy Virgin, the mother of God.
In the company of that governor came the largest reënforcement
that had thus far arrived--namely, thirty-two religious, whom
the father-procurator, commissary, and vicar-general, Fray Isidro
Rodríguez, had brought with him. It was the balance of the mission
that he had sent the former year--which, all told, reckoning it as
one mission, was the most goodly and numerous mission that had come
to this province from its foundation; for it consisted of forty-eight
religious and three lay-brothers. They entered the convent of Manila
on October 4, the day of St. Francis.
As soon as Don Manuel de León assumed his government, Auditor Don
Juan Manuel de la Peña Bonifaz appeared as a refugee at the porter's
lodge of our convent of Manila, with which the suits that were expected
were avoided. [164] However, he was hardly safe here, for a strenuous
effort was made to drag him out of the sanctuary. For that attempt a
very criminal opinion was given by Licentiate Don Manuel Suárez de
Olivera; but the new governor, for greater assurance, referred the
matter to Doctor Don Francisco de Pizarra y Orellana, judge-provisor
of the vacant see of Manila, and formerly the consecrated bishop of
Nueva Segovia. He and the orders gave their opinion to the effect
that Don Manuel ought not to be taken from the sanctuary, as his
crime was not lacsae majestatis in primo capite [165] which Don
Manuel Suárez imputed to him for having usurped the government and
for the diminution of the royal treasury. Don Juan Manuel passed
considerable time in that retreat, until Death with his scythe cut
the Gordian knot of that litigation. Some years later, the resolution
of the royal Council of the Indias was received, in which all that
Don Juan Manuel had done was annulled, as also were the concessions
and military titles that he had conferred, as the rules laid down
in the famous law Barbaribus Philippus II de offic. Praetor had no
place. It is said that capital sentence came for him, but death had
executed it. His wife and children were left very poor; but that
has always been experienced with the children of auditors in these
regions. That plague or punishment is seen in the citizens of Manila,
for scarcely can one find a son who attains preëminence by inheritance
from his parents. In the daughters alone is that penalty found to be
diminished, but it is finally executed on the grandchildren. The suit
between the two auditors was also decided by the supreme Council of
the Indias in favor of Don Francisco de Coloma, and he accordingly
assumed the government at the first vacancy.
The community of Manila began to breathe under the peaceable and
disinterested government of Don Manuel de León, who tried throughout
to fulfil his duty. First he established order and discipline in the
camp of Manila, by abolishing many abuses. He appointed Don Juan de
Robles Cortés, a very noble citizen, as sargento-mayor, and veteran
soldiers as captains. He placed the galleon "San Antonio" on the
stocks, and constructed galleys for the fleet, as such vessels had
been of great service for defense on the occasions when Manila had
been invaded by the Dutch arms. [166] As commanders of the galleys he
appointed Pedro Lozano and Don José de Novoa, a valiant Galician. The
latter went out the second time to pursue the hostile Camucones,
in company with the valiant mulatto Simon de Torres, whose color
alone prevented him from being the commander of the galleys. But those
Camucones, as thievish enemies, carry out their enterprises in safety,
and trust their retreat to the swiftness of their craft, which is
remarkable. The governor ordered Don Pedro de la Peña to withdraw
from the presidio of Orori on the frontier of the Igolotes, as that
presidio was entirely useless and only an object of expense, without
any profit. For the Igolotes, who are today friendly and subject,
rebel tomorrow, and their villages disappear; and we controlled a
few only, who were gathered in the villages of Bauang, Bangar, and
Narbacán, where many souls of those who were baptized were obtained.
That year a function was solemnized which had not been performed
for many years, namely, the publication of the edicts of the Holy
Office of the Inquisition in the cathedral of Manila, on the first
Sunday in Lent. The father commissary, Fray José de Paternina, was
present, as were also all the officials and servants of the Holy
Office, who were but few in that time. The new governor and the royal
Audiencia were present, and father master Juan de Paz preached. On the
following Sunday the letter of excommunication [anatema] was read,
in the form usual to this holy tribunal, against those who have not
denounced within the term of one week those who had committed the
crimes against our holy faith which are mentioned in the edicts. That
solemn function was not again repeated every three years, as is
ordered by the Inquisitors; this was not done, not only within three
years, but not for forty-nine, and until the present year of 1718,
in which this history is written--the commissary being the reverend
master and father presentado, Fray Juan de Arichedera, of the Order
of Preachers; and the governor, the mariscal of the army, Don Fernando
Manuel Bustillo Bustamente y Rueda, in his first year. That religious
ceremony was performed with the greatest solemnity that has been seen
in these islands by the many ministers, commissaries, and calificadors,
belonging to the secular clergy and orders, whom the holy tribunal
had. The most eminent persons in the community acted as familiars;
at the order of the Inquisitors of Méjico, these were present not only
with banners, but also with the white and black cross (the insignia of
this holy office) on their capes and mantles--the religious wearing it
on their cowls, worked in gold and silver. On the evening of Saturday,
March 12, the procession marched through all the city, the standard
of the faith setting out from the convent of St. Dominic, carried by
Sargento-mayor Don Domingo Bermúdez, a citizen of Manila, who had been
alcalde-in-ordinary the preceding year. The regidors and most eminent
citizens accompanied him, dressed in gala attire and on gaily decked
horses, and followed by many lackeys wearing rich livery (which is less
costly in Manila than in other places). The father commissary rode a
mule with trappings, and was accompanied by the servants of the holy
tribunal, both ecclesiastical and lay, the alcaldes with their maces,
and the drums, and followed by the other officials, all on horseback.
The second Sunday of Lent, March 13, the same parade was held from
the convent of St. Dominic to the cathedral. The father commissary
was there, under a canopy in the chancel on the gospel side; and
the ministers of the Holy Office in the body of the church, on their
benches on the epistle side. The above-mentioned governor was there,
and was the head of the city, as there was no royal Audiencia. The
father secretary, Fray Francisco de Contreras, read the edicts, and the
father lecturer Varela, of the Order of St. Dominic, preached. After
mass the standard of the faith was returned, and the father commissary
and all the tribunal went to the convent of St. Dominic, accompanied
by the governor and captain-general, and by the rest of his retinue
of the preceding day.
The following Sunday, March 20, the father commissary and all the
tribunal left the convent of St. Dominic, and went afoot to the
cathedral, where the serious and fearful ceremony was performed
of reading the letter of excommunication against those who do not
denounce persons whom they know to have fallen into heresies and the
sins mentioned in the edicts. That is a ceremony that strikes fear and
terror into the hardest heart; its tenor and details I omit, as it
is long to tell and terrifying to hear. That ceremony was performed
with the greatest solemnity and gravity possible. Inasmuch as it is
not my intention, nor ought I, to come down to these present times
with my records [in this history], I have thought it advisable to
mention that matter in this place as a memorial of so holy a ceremony.
Our province was greatly advanced in that triennium by the great
prudence and affability of its provincial, our father Fray Dionisio
Suárez, who was more angel than man. With the abundant aid that had
arrived in that year and the preceding one, plenty of ministers were
appointed for all the convents; those convents which had been united
with others were separated, and ministers placed in them; and in the
large and populous places two [ministers were stationed]. The work was
so apportioned that it could be endured; for the overwork occasioned
by the lack [of ministers] had been the cause of many dying and
others falling ill. Divine Providence also assisted by communicating
grace to the newcomers, and facility in learning the languages of
our provinces. Therefore, after a few months many of the latter found
themselves sufficiently qualified in that respect to become ministers,
alone and without company, in the missions. This province became
renewed and flourishing with the abundance of religious, and the
study of the arts and theology was greatly assisted in the convent
of Manila. Ministers were placed in the missions of those who were
recently converted in the hill-country of Ilocos, in the villages of
Aclán, Vera, and Bangbanglo, father Fray Benito de Mena assisting
them all the days of his life--which lasted until the year 1695,
after he had founded the mission called Bangi, on the outskirts of
the province of Cagayán.
MANILA AND THE PHILIPPINES ABOUT 1650
[The following is translated and synopsized from Domingo Fernandez
Navarrete's Tratados historicos, [167] pp. 299-332.]
SIXTH TREATISE ON THE VOYAGES AND NAVIGATIONS MADE BY THE AUTHOR OF
THIS BOOK
[Chapter i relates the voyage from Spain to Nueva España, in 1646,
the ocean trip to Vera Cruz lasting sixty days. Thence journeying
toward Mexico City (chapter ii), they reached the Dominican hospice of
San Jacinto de Tacuba, outside the city walls. The last land journey,
the one to Acapulco, was undertaken November 3, 1647. In chapter iii
Navarrete gives a description of Acapulco. Its houses are all low, "the
best ones built of mud, and all thatched with straw. Notwithstanding,
for ours they demanded from us four hundred eight-real pieces. This
seems incredible; but for me, who paid the money, it is more than
certain." "The port is the best and safest in the world, as was
daily asserted by those persons who had seen many other ports. Of
all that I have seen, and those have not been few, there is not one
that can equal it. The fort is excellent, and has a battery of twelve
first-class pieces [apostolado], so that it is impossible for any
ship to enter the port without being sent to the bottom. The climate
is infernal, in accordance with the name that it bears." [168] After
much delay a patache was finally secured which was going to carry the
usual supplies to the Philippines, the religious (thirty in number)
embarking April 8, 1648. The usual discomforts of the voyage were
experienced, but the patache at last anchored at Lampon.]
At midnight the vendaval blew violently, and, as it came from the
land, our anchors dragged, and we were driven out to sea. One would
believe that a special providence of God sent that wind in order to
prevent the enemy from entering and seizing everything. Next day the
money was made safe, as were also the goods of his Majesty and those
of private persons; and an attempt was made to hide the patache back
of an islet so that the enemy could not discover it, even though they
might enter the same port. We [religious] set out for Manila, and along
the way heard of the singular joy caused by our unexpected arrival,
which had been hoped for or imagined by no one. That great joy was
somewhat tempered because the enemy quite accidentally discovered
the patache, and hastened against it with men and arms. Our men
being poorly prepared, and not in harmony, and the commander being
but a sorry soldier, they burned the patache before they ought to
have done so; and in one half hour his Majesty lost 36,000 pesos,
and those in the patache some credit and reputation.
[8]. We continued on our way for four days, on foot--not by the
road, for there is none, but over inaccessible high rocks, crags, and
passes. We crossed several rivers by swimming, and forded others with
the water up to our breasts. In the mountains (which are very high,
and covered thickly with trees) we found so many leeches that we could
find no relief or means by which to free ourselves from them, and there
was no one who did not lose blood from his body. I affirm with all
truth that I saw one which was burrowing, head first, half-way through
my shoe, and I cried out to some persons to look at that prodigy;
and in fact they did look at it in surprise at such a thing. The rain
fell in great streams from the sky. At the coming of night, we halted
where it overtook us. The Indians covered over some rude huts with
palm leaves, and there we slept upon the grass and the ground soaked
with water. On the last day we descended a hill two leguas in length,
although some said it was longer. Although it took us three days
to ascend that ridge, we descended it in one. It was very rough in
parts, and the rain came down steadily, so that we slipped at every
step without being able to do anything else. I assert that I saw some
of my associates who sat down and allowed themselves to be carried,
not a small distance, by the currents of the water. And yet they were
so joyful and happy that one cannot easily imagine their delight.
9. We reached Apanguiel (where there is a very fine convent of our
father St. Francis) so wet, dirty, tired, and hungry, that all the
welcome that was shown us there was needed in order that we might
remain men visible to human eyes. The reception accorded us was,
I presume, in accordance with the charity of those servants of
God. Next day two fathers came thither from Manila, and we had
thereupon another consolation. Another, the father guardian Fray
Lucas de N. took four of us to his convent. He had a very fine church,
and a good enough house, while the site was the best and pleasantest
that could be thought of or imagined. It is located on a height,
and the whole lake of Bay (which is thirty leguas in circumference)
and some islands in its midst, could be seen from a balcony. Land
and mountains could be seen on all sides, with thickets, palm-groves,
banana-groves, rivers, and creeks, which was wonderfully pleasing to
the sight. After that we visited other convents; and all that we saw
was novel and wonderful to us. We departed for Manila in two boats,
and, crossing the bay, spent the night at Binangoa, where the father
guardian, Fray Francisco N. gave us a fine welcome. Next night,
we continued our voyage to the entrance of the lake, where ten
boats from Manila were awaiting us, which were manned by Chinese,
mestizos, and Indians. We said mass, and, having embarked, descended
the river to the festal accompaniment of fire-crackers, small gongs,
and arquebuses. The gongs of the Chinese were very amusing to us;
for, though they were no larger than a barber's basin, they made as
much sound as a large bell. It is a wonderful instrument. The river
is one of the most beautiful in the world. That of Goa is wider and
deeper, but the former is more adorned with palaces, gardens, villages,
and churches. We entered some palaces which would be a wonder to any
European. We reached the bridge of Manila, which is a famous work. We
saw it filled with people of various nationalities. We entered our
convent amid the pealing of bells, and there we immediately visited
the most sacred and miraculous image of our Lady of the Rosary, the
consolation of all that community, and of all those islands also, in
all extremities and necessities. Its sight alone cheered our souls,
and made us forget all our past hardships. The father provincial
conceded to us, as a great treat and privilege, one week of matins. The
fathers of other missions say that only three days had been set aside
for them, so that the time given to us seemed very liberal. In truth,
some assisted in the choir that same night; but my spirit was not so
fervent that it ventured to so much.
CHAPTER IIII
Of my stay in Manila
1. Don Diego Faxardo Chacon was governor of the islands. That gentleman
had great gifts for government, for he had a horror of money and of
women. One day father Fray Andres Gomez, a religious of my order,
took him a bit of the lignum crucis [i.e., wood of the cross] set
in gold. He valued it highly, but refused to receive the relic until
the gold was taken away. He was very retiring, and gave ear to no one
save Manuel Estacio de Venegas. The latter grew so haughty by reason
of the favoritism and power that he possessed, that he dominated
everything as a despot. He was feared by all people, no less than
was Nero in his time; but well did he rue it afterward. Don Diego
Faxardo had kept Don Sebastian de Corcuera a prisoner already for five
years. Strange reversal of fortune that! Don Sebastian was the most
feared, and the most haughty and absolute governor that has ever been
in those islands. In his time happened that exile of the archbishop
which caused so much comment among all those nations. He undertook
the Jolo war, in which the nobility of Manila were destroyed. The
island of Hermosa was lost by his neglect and carelessness in sending
reënforcements, as was stated by all people there. He amassed untold
wealth. He was sent a prisoner to Nueva España, and then to Madrid,
where it is said that he negotiated advantageously. They were expecting
in Manila different news from that which arrived, of the condition
of his affairs. I know well that they have written that he was a
very disinterested man, but the author does not prove the statement
further than by saying so. I read in a document that Don Sebastian de
Corcuera purged himself of that charge by saying that he had amassed
his wealth with the pay given him by his Majesty. But another document
presents the following argument. First, that governors cannot trade
and traffic with the pay given them by his Majesty. Second, that it
is impossible to gain with his pay what he spent in the monstrance
which was recently taken to his Majesty; what was lost in the ship
wrecked at the Ladrones, and what was burned at Acapulco; and the
money that he possessed in Mexico, with the large sums taken from
him in Burgos. Nor can it be inferred that he was a good governor,
because he acted as a good Christian after he left the islands. Nor
does there follow any other inconvenience from making known the truth
with good zeal than the fact that those who do not wish to know it
are not pleased to hear it. While Estacio de Venegas was a citizen
of Manila, he was liked by all; but, when he became the favorite, he
was hated. It makes a great difference whether one is in the position
or not, in order that he may govern himself according to his natural
disposition. Don Sebastian was the one who instituted the vandalas
(this is a name given by the natives, and signifies repartimiento),
which have destroyed all the Indians. In order that one may understand
what they are, I will explain them here in a few words. I assume,
at the start, that it is a great piece of ignorance to attribute this
repartimiento to Don Sabiniano Manrique de Lara, or to make him its
author. When that gentleman assumed the government, the Indians must
have been paying the vandalas for fourteen or more years; then how
could he have originated them? For, in the term of that gentleman,
Pampanga rose in insurrection in order not to pay that tax. Someone,
or several people, new to the country, must have invented what was
afterward declared with the mouth. It is true that that insurrection
caused Don Sabiniano to give the Indians a great sum of pesos on
account of what was owing to them, as I was told afterward; but that
was to pay [their just due], which has nothing to do with saying that
he invented that imposition. In fine, after the Indian has paid his
tribute, helped in the cutting of wood, and rendered personal services
(which are numerous), levies on the provinces are made each year. For
example, Pampanga is assessed twenty-four thousand fanegas of rice
at the price of two or two and one-half reals per fanega, as it is
for his Majesty; and it is placed on credit until such time as God
pleases. [169] That quota [of rice] is apportioned among the Indians
of that province, and is collected with great rigor, and with many
deceits which the officials [170] who exact it practice. [This levy]
costs him to whom three fanegas are allotted at least one-half fanega
more than he gives in his measure; and him who gives six, one fanega
more, and so on. This is what is called vandala, and this is what they
[i.e., the Spaniards] have paid for so many years--whence it follows
that the Indians leave the islands, as I shall relate in another part,
and that they refuse to sow their fields, as I myself have heard. It
is an evident fact that if once in a while that assessment were to be
levied on the account of the tribute, or if they were exempted from
personal services, the Indians would be very happy and satisfied. But
how can this continue all the years? and how can there be money in
the treasury to pay the employees, officials, and leaders, and to
meet other expenses, when there is never any money to pay for what
is bought from the Indians? If the Indians die on account of this
and other things, of what use will that country be, and what will
the Spaniards do there?
3 [i.e., 2]. The greatest hardship that we religious endure in the
villages of the Indians is the sight of their sufferings, and the
effort to seek means and methods to console them. It happens (as
it happened in my time) that the rice-crop in a village was ruined
(this is a quite usual occurrence, because of the rats which eat it,
and at other times for the lack of water, and at others because the
sea rises and overflows their fields) so that it was impossible to
pay even the tribute. That was explained to the alcalde-mayor, and a
petition was presented to the governor. But nothing had any effect,
and the Indians had to purchase the rice at four reals per fanega,
and gave it to his Majesty on credit that would never be paid, at
two and one-half reals [per fanega]. Surely, the paternal compassion
of our most Catholic kings would not permit such things if they had
any knowledge of them. It would be better for the Indians that the
governors should support them, and that they should work during the
whole year for the tribute and vandalas, than that they should be
treated as they are today. It is a great misfortune that the Tartar
protects so well the Chinese, his vassals, while our people try to
escape from caring for the vassals of our king and sovereign, although
his will has been so often declared and charged upon them. It is no
wonder that those islands are so exhausted, although it is a land
which in every way is exceedingly good, abundant, and fertile.
[3]. If I were to mention special cases I would never finish. In my
time I know well that an alcalde-mayor of Ilocos squeezed fourteen
thousand pesos from his district in two years. In how good condition
must the Indians and their land have remained! It would be well for
those who write and have written from there to speak clearly and
specifically of things and persons, and not in general and in loose
terms, thus giving opportunity to blame the innocent or to clear the
guilty. That ought to be a special end or desire. Everyone knows how
disinterestedly our province lives and has lived in that land, and
that it has never allowed the slightest income as dues of the Indians
whom it administers. It has never received them, but has always been
satisfied with the alms which both the Spaniards and the natives of
the country freely give. In that way have they maintained themselves,
while with the alms given them by his Majesty (may God preserve him)
they have clothed themselves, and nothing has been wanting. It is
necessary to declare who does it, in order not to injure all....
4. One year a certain governor wrote against Ours of Pangasinan (he was
at one time affectioned to Ours and at another averse, for so wags the
world) that they had burned some forests whence wood had to be obtained
for the shipbuilding, etc. What effects would such a letter cause if
seen in the Council of the Indias, and one written by a governor? If
one wished to burn the hundredth part of one single forest with the
help of ten thousand Indians, he could not do it in a whole year;
to whomever has seen the forests of Philipinas this remark is not
only true but most true, and the proofs are more than evident. The
effect produced by the Negrillos who live in the interior of those
and other forests, although they are numerous and make fires daily,
is never noticed or heard of. In the island of Mindoro, where I made
two journeys, I saw with my own eyes what the Indians do there. They
have no lands for sowing. In order to get rice they set fire to a bit
of forest. After days of labor in it they continue to fell and cut
down the small trees together with the branches; then they again set
fire to it and burn it all. They set fires at the foot of the large
trees, until gradually the thick ones are consumed. As the trees are so
hard-wooded, it is necessary to take a week and even longer to arrange
and feed the fire. After an Indian has worked from morning to night
for two months, he manages to clear an obrada [171] of land. Then
how could a vicar and a few Indians burn whole forests? If this were
not so, I would not write it; but, since the case is quite forgotten,
I will refrain [from enlarging on] it--except that, for others that
may happen, it is advisable to know this one, so that no one may
inconsiderately believe what is in reality incredible. Don Sebastian
Cavallero de Medina, while fiscal for his Majesty in Manila, in order
to show his zeal or to gain reputation, wrote about the excessive
fees which the religious collected from the Indians. People here would
believe that such an offense was common to all. He ought to have made
known what was in it, and not place the innocent in danger of being
declared guilty by not explaining the fault of some persons.
5. A week after our arrival we were divided among various provinces
in order to learn the languages, and be able to minister to the
Indians. I remained in the province of Manila, where I learned the
Tagálog language in company with others without much difficulty. If the
grammar or other handbook were studied in Europa with the earnestness
with which we study languages there, any person would become learned
in a very brief time. Within five months we were all confessing
and preaching, and in one year we were very capable in both, and
in discussing the affairs of the Indians with them. During that
time, besides the occupations of the choir and church, we diverted
ourselves with no other thing. All that time we spent in humbling
ourselves to the elements and rudiments of extraordinary languages,
for the maintenance and advantage of those souls. If the temperature
were not so unlike that of our own country, we could have done twice
as much. In order to relieve ourselves from the excessive heat, we
made use of baths and of the fruits, which are very delicious; but,
as time went on, we experienced sickness. The Indians always seemed
fine fellows to me. They are not changeable and rough like those
whom we saw in Mexico, but tractable and urbane and of especial
intelligence and fine ability. Among them are some famous writers,
painters, and sculptors. They are very adaptable for any mechanical
work, and, above all, docile and very submissive to the priests. In
regard to understanding the precepts of our holy faith, they can
rival many here and surpass others. They possess fine books in their
language, which have been printed by the religious. They are fond of
reading in these, and to our labor and their docility is this fact
owing. The Indian women are very devout and composed, and frequent
the sacraments with great fervor. There is no feast, great or small,
at which there are not a large number of confessions and communions. I
said often that the fervor of the old [Christians] of Castilla had
passed to the Indians (both men and women) of Manila.
Often the Indians celebrate the feasts well. Rarely is one of
them found who does not dance beautifully. Consequently, they
have dancing and music in the processions; they play the harp and
guitar excellently. His Majesty furnishes eight singers in every
church. They have certain privileges, as they are busied in the divine
office. They sing excellently, and, as there are always candidates,
the number is always in excess. But only the eight who are assigned
enjoy the privileges conceded. The adornment of the churches is quite
sufficient, and is neat and tasteful. Since there are plenty of roses,
other flowers, and fragrant herbs throughout the year, these things
go far to furnish suitable adornment for the churches.
6. The Indians are much given to the use of the bow and arrow,
especially the Indians called Cambales and those who live in the
mountains. Their offensive and defensive weapons consist of such
arms. I heard the old priests tell of many acts of skill in the use
of them, which I was unable to believe until I had the opportunity
to see it thoroughly for myself. People should not be so ready to
believe whatever they hear, nor yet so obstinate as I have been at
times. One day I came across a band of Indians from the mountain,
among whom were four of seven or eight years of age or thereabout. I
took an orange (a fruit of which there is an infinite supply there)
and threw it up into the air as high as possible. Then said I, "There,
my lads, shoot me that orange." Instantly all four shot it in the air,
and it fell in bits. Another new religious and myself stood stupefied,
while the old one who had told us about it laughed at us. I saw that
with my own eyes in the small village called Abucanamataas. This is
a sufficient proof that they are good archers.
7. During my stay in the islands, I attended to whatever obedience
ordered me. I ministered to the Indians, lectured in our college and
university of Santo Thomas, and preached--although I was always in poor
health, for during two years the [climate of the] country affected
me terribly. During that time some remarkable things happened; but I
shall relate only a few of them, in order not to be too prolix. The
master-of-camp, Don Lorenço Laso--a fine and valiant soldier, and a
giant in presence and stature--was governor of Terrenate. He was not
liked by Manuel Estacio. He was accused of some traffic with the Dutch
(pure nonsense that); his arrest was ordered, and he died on shipboard
somewhat suddenly. His death was imputed to Estacio, and the latter was
charged with it; I do not know how he cleared himself. Don Lorenço's
death was felt keenly, and was suspicious. He was well liked by all
the community, and so feared and respected by the Chinese infidels
that he alone, with sword and shield, in the insurrection that
occurred during the term of Corcuera, held back a mob of Chinese on
the bridge, who were entering by that way, as did Horatius Cocles on
a similar occasion. Admiral Sebastian Lopez, a Portuguese and a most
brave soldier, was living in Manila; he had performed wonders in the
victories that we gained over the Dutch. He died very suddenly, and
apparently by poison. His death was also imputed to Manuel Estacio,
as were many other deeds that were current here.
8. As the Dutch had committed depredations in that land in preceding
years, and raided the districts of Batan (which are administered by
religious of my order), and, because of our lack rather than their own
valor, had taken possession of the churches, the government determined
to demolish these. The principal mistake consisted in having allowed
[the destruction of] those buildings already erected and finished;
for they could be of no use to the enemy, since they had no seaport
nor anchorage for their ships within one legua, nor yet a safe way by
land if they had tried to journey that way. Our cowardice allowed the
enemy to enter, and determined the ruin of those buildings, in which
the natives suffered great hardship; for not only did they work,
but all the timber (which was considerable, excellent, and their
own) was taken from them, without giving them a single maravedi for
it. Even of the stone Manuel Estacio made gifts. If the materials,
since they were theirs, had been left to the Indians, so that they
could have made use of them, they could have destroyed the churches
and had more than enough money and time for their sowing and ordinary
work. Many hardships came upon the poor wretches because of that;
the least was that the enemy took some of them captives, as well as
two of our religious, who were able ministers in the Tagálog speech.
When Don Lorenço Laso died, Don Lorenco de Ayala became
master-of-camp. He had been castellan of the fort of Santiago. He
was a very amiable gentleman, and there was no one in Manila who
did not love him dearly. Doña Ana Tellez, his wife, was a saintly
woman; and the couple were known as "the good married pair." Each of
them was more than seventy years old. Estacio was not satisfied at
that, for the proud fellow could not endure to have anyone ascend
higher than himself. He heaped troubles upon Don Lorenço and the
good old man ended his days to the general sorrow of all who knew
him. The staff of office then passed to Don Pedro de Almonte. For
some time past that gentleman had been exiled from Manila; he was
not of Estacio's following, and consequently, it was feared that he
would be cheated out of the office. But since the governor already
had his eyes on Estacio because the latter had done a bad turn to
Don Juan de Saraos, he summoned Don Pedro and gave him the command,
as well as the habit of Santiago which went with it. The community
was overjoyed at that, while Estacio was very sorrowful, and somewhat
anxious about his fortune; for since he had been so exalted, and that
with no small acts of violence, he could fear that a fall would follow
his steps.... On the day of the Holy Cross in September, a quiet rumor
spread through the city that he was arrested. All the people kept mute
and did not dare to move their lips; for, if it were not true, he who
uttered a single word would pay well for it. The news was confirmed,
and it was ascertained that he had been imprisoned in the fort of
Santiago. The city breathed and was relieved from so heavy a cross
that had rested on it for so many years. He commenced on that day to
take what God sent him; cum in honore esset non intellexit. [172]
He did not understand or know how to retain his power. [173] Much
of his property was seized, but he had hidden a vast quantity both
in Manila and in Mexico. He suffered and endured, and finally died,
after some years, in a dungeon. He would better have contented himself
with his first fortune as merchant and citizen of Manila, in which
every one liked him. He is the man who said he could stop the mouth
of any governor who might succeed Don Diego with one or two hundred
thousand pesos of eight. He deceived himself basely.
10. On Corpus Christi day of 53, a not small disaster happened to me,
namely, that a bolt of lightning fell on the house of Batan, where
I was then stationed. The Lord saved me and the other religious and
the men of the convent. One week later another fell and fired off
two muskets belonging to the house, killing a negro and an Indian
who had gone out hunting. That disaster caused me a great fear;
until then I confess that I had had little or no fear of thunder,
but since then I have feared it so much that I could not fear it
more. A little while after that, on the eve of St. Barnabas, when
we were taking our collegiates of Santo Thomas to their vacations,
as we were crossing the river the wind blew with great violence, so
that the boat overturned and we all fell into the water. The waves
were running so high that, as we firmly grasped the planks of the
small champan, for it was overturned, it dragged us forward as if
we were chaff. Our danger was great; and accordingly I was careful
to absolve all, although with great hardship and tribulation. I had
no one to absolve me, and almost no feeling or warning to lift my
heart to God. The people who were looking at us, without being able
to help us, were innumerable. It was God's pleasure that they should
launch some canoes; and, although these were also overturned, they
saved us. I was in the greatest danger, because of the weight of my
habit. Two negroes who came up to me were they who, next to God, saved
my life. We all returned to the wharf; our clothing and other things
were lost. But the flask of wine for the mass, with only a little
of its contents lost, was washed ashore, where it was recovered. Our
Lord was pleased to deliver me, by His mercy, from all those accidents.
11. At that time word reached us of a grievous misfortune which had
happened in Cagayan to one of my mission named Fray Luis Gutierrez,
a native of Almagro, and a most excellent religious. On the day of
the purification of our Lady in that year, he had said two masses in
different villages. There was another village three leguas away. For
the consolation of those Indians, and so that they might not be left
without the mass on so solemn a day, he determined to go thither
to say the third, and went by boat through a creek, which was most
dangerous because of the crocodiles. In a certain place it was seen
that one appeared disturbed. The Indians of the boat aroused themselves
and tried to force the craft forward and to make a loud noise with
voices and oars. But nothing availed them, for with two cruel blows
of its tail against the boat the crocodile overturned it completely,
so that they were all thrown into the water. The Indians, being lighter
and unhampered by clothing, were able to reach land easily. The poor
religious, weighted down by his habit and little used to swimming,
was left to be overtaken by that fierce and bloodthirsty animal. It
seized him, and the poor man was buried in its fierce entrails....
13. At times I saw most cruel and terrifying crocodiles--especially one
morning when, going down to say mass at a village, I was descending
the river to the sea. The Indians began to cry out "Crocodile,
crocodile!" I looked about me in every direction, but could see
none. They pointed it out to me with the finger, but even then I could
not be sure that it was one. It was a fact that I did really see it,
but, since it was so large and horrible, I could not persuade myself
that it was a crocodile, or that there was so large a crocodile in
the world as the mass that they pointed out to me. We approached
nearer, and I finally saw and distinguished it most clearly. It was
sleeping on a sandy islet near the mouth of the river. It seemed to
be as large as the mainmast of a ship, and I had before imagined that
mass to be some huge tree carried there by the current of that great
river. I saw others afterward, although they were not equal to that
one in size. Their aspect is most horrible, for they have four eyes,
two above and two below. There are a countless number of them in the
lake of Bai. During the dry season the larger cattle are pastured
near there, for that place abounds in fine pastures. When the bulls
and horses are feeding, and as they wander about in their grazing,
the crocodile comes out of the water and carries off one today and
another tomorrow with as great ease as the cat carries off a rat.
14. A short time before my arrival in the islands, a very peculiar
thing happened. Some Indians had been married, and, as they were about
to eat, the bride was desirous of going down to the river to wash her
feet, as they are in the habit of doing every day and every hour. The
house stood partly over the river, as is their custom. While she was
washing, a crocodile attacked her and carried her off. At her cries
and the noise, some of the people ran out and saw the poor girl in
the teeth of the crocodile, which was making off with its prey. The
bridegroom, who beheld with his own eyes such a spectacle, blind with
love and aroused by anger, with dagger in hand (but more rashly than
prudently) threw himself into the water, and followed the beast that
was carrying off his beloved prize. He overtook it and fought with
it; he recovered his wife and returned triumphantly with the spoil in
his arms, but she was already dead and lifeless. The bridegroom came
back a widower, and sad and mournful, and with tears was that wedding
ended. That was a notable and very memorable occurrence. Many Indians
have escaped from those monsters. It has been learned by experience
that they are very sensitive in the eyes. Consequently, those who do
not lose their presence of mind attack them in that part, on which
occasions the crocodile flees as best it can in order to escape. It
is said by all the people of that land that when the female lays its
eggs, it always goes to some place where there is a current of water
near by. The young animals having been hatched go down into the water,
where their mother is waiting for them with open mouth. As many as she
can catch she eats, but all that escape her, by one side or the other,
remain free and alive. This they say is the reason why not all the
rivers are full of those animals, although there are many rivers where
they abound. I shall return to the crocodiles on another occasion.
[The chapter closes with the account of the baptism of an infant who
had been abandoned and thrown into the sea by its mother.]
(To be concluded.)
BIBLIOGRAPHICAL DATA
The sources of the documents in this volume are as follows:
1. Events in Filipinas.--From the Ventura del Arco MSS. (Ayer library),
ii, pp. 643-692.
2. Dominicans in the Philippines.--From Baltasar de Santa Cruz's
Historia del Sant. Rosario (Zaragoça, 1693), pp. 44 et seq.; from a
copy in the possession of Edward E. Ayer, Chicago.
3. Augustinians in the Philippines.--From Casimiro Diaz's Conquistas
(Manila, 1890), pp. 444 et seq.; from a copy in the possession of
James A. Robertson.
4. The Philippines about 1650.--From Navarrete's Tratados historicos
(Madrid, 1676), pp. 299-332; from a copy in the Library of Congress.
NOTES
[1] While in Mexico on his way to Filipinas, Salcedo personally raised
the sum of 100,000 pesos, and spent it in procuring soldiers for the
islands--paid and voluntary enlistments, not convicts. "And in order
that the officials at Mexico might not hinder or obstruct the despatch
of the situado (which that year amounted to 220,000 pesos), he agreed
with them that they could deduct in their own favor 30,000 pesos, which
they were to invest in merchandise in Manila and China, and remit to
the persons who drew up the document, ... to which Governor Salcedo
had to accede, since in no other way could he have obtained the succor
[for the islands]." (Ventura del Arco MSS., ii, pp. 494, 495.)
[2] A dignity among the Franciscan friars, inferior to that of
provincial (Dominguez's Diccionario national).
[3] He came to Manila in 1666, as auditor. Although in Mexico he had
received two years' pay, he reached the islands so poor that he had no
money for paying the first third of his media anata; at this, Salcedo
pitied him, and compounded his debt with the royal officials. Bonifaz
then proceeded to scheme and intrigue for his own selfish ends,
occasioning much scandal and commotion in Manila. (Ventura del Arco
MSS., ii, pp. 512-516.)
[4] When Salcedo was arrested, all his property was seized,
and the commissary of the Inquisition took possession of all his
papers--including letters, royal decrees, and official documents--books
of accounts, and papers in lawsuits against various citizens. These
last the commissary, induced by gifts and bribes, surrendered to
the persons concerned without keeping any record of such suits. The
commissary gave many jewels and other valuable articles seized
from Salcedo to his relatives and friends, especially to the
usurper Bonifaz. The latter appointed Diego de Palencia, one of the
conspirators, as alcalde-mayor of the Sangleys and their Parián,
"which is the most profitable office that can be bestowed in these
islands," and royal depositary--in virtue of which latter office a
considerable part of Salcedo's wealth was placed in his hands, part of
it being placed in the royal treasury. Later, the commissary secured
possession of most of what Palencia held; and the usurper spent most
of what had been placed in the treasury for paying the soldiery and
securing the friendship of the citizens. (Ventura del Arco MSS., ii,
pp. 578, 579.)
It is possible that the author of this document is Francisco de
Figueroa, who was alcalde-mayor of Tondo in 1660 (Diaz's Conquistas,
p. 575).
[5] Rosales was a lawyer, whom the usurper released from jail, where
he was placed for crimes deserving death, and made an alcalde. He was
one of Bonifaz's most unscrupulous advisers and abettors. (Ventura
del Arco MSS., ii, p. 605.)
[6] The tyrant, fearful of attempts to deprive him of his usurped
authority, not only maintained a guard of bowmen--making his son,
ten or twelve years old, their captain--but stationed in his house two
companies of musketeers from the royal troops, each of a hundred men,
all being paid from the royal treasury, "something which no proprietary
governor had ever done." Besides this, he sent an escort of twelve
soldiers every day with his son to the school where he was learning
to read and write. (Ventura del Arco MSS., ii, p. 580.)
[7] All the military forces, both soldiers and officers, sided
with the usurper Bonifaz, except the commandant of Fort Santiago,
Lorenzo de Orella y Ugalde. Later, Bonifaz changed nearly all the
important military offices, conferring them on his favorites and
supporters. (Ventura del Arco MSS., ii, pp. 556, 557, 563.)
[8] In Ventura del Arco MSS., ii, pp. 619-625, is a copy of the
document by which Mansilla ceded (October 14, 1668) his right of
seniority to Coloma--followed by a notary's attested statement that
this cession was made effective. On pp. 627-641 may be found the
proceedings of the Audiencia thereon, in its sessions at the Jesuit
college, and its decree issued to the loyal citizens.
[9] This amounted to 400,000 pesos, although 500,000 were needed for
the expenses of the islands (Ventura del Arco MSS., ii, pp. 611, 617).
[10] Within less than six months the usurper drew from the royal
treasury 8,000 pesos as salary, and 9,000 in gold ingots from Salcedo's
sequestered property. (Ventura del Arco MSS., ii, p. 612.)
[11] "It is also suspected that, with the information and account that
the father commissary will send to the tribunal of Mexico, they will
seize there the great wealth which the said governor had during late
years sent to his correspondents, which, according to common report,
exceeds 200,000 pesos; and this consignment of funds entirely refutes
the suspicion that the said governor might intend or attempt to flee to
Holland by way of Batavia, as the father commissary and his accomplices
in the governor's imprisonment have tried (although without reason)
to induce people to believe, [as a pretext] for his arrest." (Ventura
del Arco MSS., ii, pp. 586, 587.)
[12] The royal officials of that time are accused of plundering and
defrauding the royal treasury--especially the treasurer, José Manuel
de la Vega, who drew from it 40,000 pesos, which he used in trading at
Batavia, making no return to the treasury--and altering entries in the
books, to cover their steps. These acts, however, were notorious to
the public, and the auditors and fiscal attempted to secure redress;
but the usurper Bonifaz (who aided the plundering officials) availed
himself of legal quibbles and public calumnies against the auditors
and fiscal to shut off proceedings by them. (Ventura del Arco MSS.,
ii, pp. 573-575, 591.
[13] The name sarasa is applied by Blanco to a shrub, Justicia
ecbolium, also called morado; he does not mention it as of use in
medicine, although he ascribes such properties to other species of
the same genus. The Official Handbook of the Philippines (Manila,
1903), pp. 395, 399, says that sarasa is the Tagálog appellation
of the Visayan pasao (Graptophyllum hortense); its leaves are used
"in topicals for the maintenance of fonticulus [a small artificial
ulcer]." If this be intended in the text, piezas may be translated
"packages;" but sarasas (evidently some product of Siam) here may
have some other meaning.
[14] Apparently referring to the technical use of this word
(VOL. XI, p. 43), the legal office of relator being transferred to
the ecclesiastical court.
[15] Mansilla's release was ordered by Coloma; and on Christmas eve
the superiors of the religious orders and the dean of the cathedral
went to demand it from Bonifaz. This excited the tyrant's fears, and
he determined to banish the imprisoned auditor. (Ventura del Arco MSS.,
ii, pp. 601, 602.)
[16] The above-cited document in Ventura del Arco MSS. states (p. 601)
that this post was held by Francisco de Figueroa.
[17] Mansilla was shipwrecked near Verde Island (between Luzón and
Mindoro), to which he escaped in a half-dead condition; on January 27
news of this was received at Manila, and champans were immediately
sent to convey him to Iloilo, where he was kept in prison under
guards. He managed to escape from this durance a few months later,
and found refuge in a Jesuit church there. (Ventura del Arco MSS.,
ii, pp. 602, 603, 613.)
[18] The commissary was accused of ill-treating Salcedo while in
prison--even going so far as to refuse him permission to draw up a
will, to confess, and to receive the sacraments, although Salcedo was
very ill, and his physician reported that he was in danger of death;
and during at least a part of his imprisonment he was kept in fetters,
and fastened to a chain. (Ventura del Arco MSS., ii, p. 590.)
[19] On St. Lucia's day, December 13, the usurper and the commissary of
the Inquisition arrested more than twenty persons of high standing,
who had disapproved of his illegal acts and had adhered to the
Audiencia. These men were fettered and placed in dungeons, and
their goods confiscated. They were proclaimed as traitors, and their
relatives and friends were regarded as suspects. Many other arrests and
acts of oppression were prevented by Coloma's interference. (Ventura
del Arco MSS., ii, pp. 594-600.)
[20] i.e., "Thus I will, thus I command."
[21] Apparently a sentence left incomplete by the writer after some
interruption of his task.
[22] Not only Pamplona, but Palencia and several others who entered
the governor's room used insulting and opprobrious language to him,
and even ill-treated him. (Ventura del Arco MSS., ii, p. 531.)
[23] The Order of St. Augustine, to which the commissary belonged,
laid claim to more than 100,000 pesos, which they said was due them
from Salcedo; if they gave him that money, it was that he might
overlook their lawless acts, and give them what they desired. Those
friars availed themselves of Salcedo whenever they chose to disobey
their provincials and other superiors; and in their chapter-meetings
their proceedings were controlled by his wishes and commands. (Ventura
del Arco MSS., ii, pp. 584, 585.)
[24] The burning of the Parián in the insurrection of 1630-40
rendered it necessary to build a new one; this was placed at La
Estacada (so called because the site was stockaded for this purpose),
farther from the gates of Manila, but within range of the guns of Fort
Santiago. Notwithstanding the inconveniences attendant on this measure,
and the risk of demoralizing the Indian converts, the government
refused to locate the Chinese elsewhere; but they remained there only
two years. One night when they were worshiping their ancestors, a house
accidentally caught fire; as a result the entire Parián was burned,
with great quantities of goods belonging to the citizens of Manila,
who had placed these there on sale. A great part of Binondo was also
destroyed by this fire. (Diaz's Conquistas, pp. 456, 457.)
[25] Accounts of Corcuera's residencia may be found in Domingo F. de
Navarrete's Tratados historicos (Madrid, 1676), trat. 6, ch. 4; Murillo
Velarde's Hist. de Philipinas, fol. 136 b-138; la Concepción's Hist. de
Philipinas, vi, pp. 188-195; Ferrando's Hist. de los PP. Dominicos, ii,
pp. 450-453; and Montero y Vidal's Hist. de Filipinas, i, pp. 265-267.
[26] Referring to the institution founded by Corcuera, styled
San Felipe, of which more detailed information will be given in a
subsequent volume.
[27] "In the acts of the said congregation [of 1650, held at Nueva
Segovia] is also mentioned a decree by the most reverend Marinis, which
expressly annulled the mandate of the most reverend Turco, providing
that the vicariates which possess votes in the chapter-sessions
shall last only two years. This law of the province has suffered some
modifications, according to the circumstances of the times. Since the
intermediate sessions or congregations were suppressed, the office of
vicar lasts four years--or, more correctly, the vicar is removable
at the pleasure of the superior of the order, because the reason
of his irremovability, which was the vote in the chapter, no longer
exists. From this modification, however, must be excepted the rector
of the college of Santo Tomás and the vicar of Cavite, who still
enjoy that right." (Ferrando's Hist. de los PP. Dominicos, ii, p. 608.)
[28] These generals of the Dominican order were, respectively. Fray
Tomás Turco and Fray Juan Bautista de Marinis.
[29] Alluding to Carlos Clemente Gant, who had been provincial
during 1637-41.
[30] A town in Nicaragua, on the Pacific coast.
[31] Twenty-seven, according to the list in Reseña biográfica.
[32] The term "jubilee" is adopted by the Catholic church from the
Jewish, and proclaims from time to time a "year of remission" from
the penal consequences of sin--a plenary indulgence granted to those
who repent and perform certain pious works. (See Addis and Arnold's
Catholic Dictionary, p. 488.)
[33] See sketches of the lives of all these friars in Reseña
biográfica, i, pp. 455-478.
[34] i.e., "Let each one abound in his own understanding."
[35] Thus in the text; but the list counts but thirty-six names,
including the four who remained in Mexico. See biographical sketches
of all in Reseña biográfica, ii, pp. 1-17.
[36] Referring to Fray Vittorio Ricci, the Dominican missionary who
carried to Manila the message of Kue-sing, the Chinese corsair.
[37] Salcedo is commended for having despatched the Acapulco galleons
so promptly, and so well equipped, that during his term of office they
made the voyage every year, without being driven back by storms or
compelled to winter at Acapulco; and the voyage to that port--formerly
eight or nine months, often with shipwreck and great loss of life and
property--was reduced to four or five months. (Ventura del Arco MSS.,
ii, p. 507.)
[38] That is, of the posts filled in the islands by religious, in which
they act as parish priests; the presentation of these lists to the
royal patron practically reduces the aforesaid religious to employees
of the government, and subjects them to episcopal visitation--a
procedure which the orders always strenuously opposed. This subject
is fully discussed by Santa Theresa, ante.
[39] Biographical sketches of all these may be found in Reseña
biográfica, ii,pp. 17-100.
[40] A port and village on the northern coast of Sámar--that is,
south of the Embocadero.
[41] Alluding to the process of canonization for the Japanese martyrs,
then before the proper authorities at Rome. For description of this
process, see Addis and Arnold's Catholic Dictionary, pp. 113, 114.
[42] Spanish, jura publicada. Felipe IV had died on September 17, 1665;
and he was succeeded by the infant Cárlos II, who reigned (under the
regency of his mother, Mariana of Austria, until his fifteenth year)
until the end of the seventeenth century.
[43] Spanish, amantisimo por extremo. Dominguez says (Diccionario
nacional) that amantisimo is used, in mystical and erotic language,
in the sense of muy amado ("greatly beloved"); our text here implies
that Poblete was very dear, on account of his purity, to God and the
Virgin Mary.
[44] The palm was a symbol of victory and triumph--in religious
language, especially of triumph over the infernal powers; and, by
extension, of virginity.
[45] i.e., the third part of the Dominican history, written by father
Fray Vicente de Salazar, O.P. (Manila, 1742), and treating of events
from 1661 to 1690.
[46] Juan de Trezo (so called by Pérez) was a native of Extremadura,
and became prior of the convents of Santo Niño de Cebú (1620) and
of Otón (1623). He ministered in the villages of Taal (1631), Sala
(1633), Taguig (1635), and Malolos (1636); and was definitor (1638),
president of the capitular province (1641), and minister of Otón and
Caruyan (1644-45). He died in 1650. See Pérez's Catálogo, p. 91.
[47] Pedro Mejia was a native of La Mancha, and professed in the
convent of Valladolid. He became prior of Guadalupe in 1621 and was
later definitor and visitor. He was also minister of Narvacan in 1611,
and of the Tagálog villages of Calumpit, Bauan and Guiguinto until
his death in 1659. See Pérez's Catálogo, pp. 94, 95.
[48] Diego Tamayo was a native of La Mancha, and professed in
Andalucia. He was subprior of the convent of Manila in 1635,
procurator-general in 1636, minister of Bacolor in 1638, prior of
Manila in 1647, and definitor in 1650. Pérez says that he was again
incorporated with his province in 1682. See Pérez's Catálogo, p. 109.
[49] Cristóbal Enríquez, a native of Cáceres, was minister in the
villages of Dumalag (1620) and San Pedro (Antique; 1627)--being
later transferred to the province of Tagálos, where he ministered in
Batangas, Tanaoan, and Baoan (1635, 1639, 1645, and 1648), passing
thence to Tambobong, Sala, Bigaá, and lastly to Malolos (1650). He
acted as definitor, assistant counselor (discreto) of the province,
and commissary-procurator in Madrid; and died in Trujillo in 1659. See
Pérez's Catálogo, p. 94.
[50] Manuel Estacio Venegas had been regidor of Manila, and became
later master-of-camp (see Pastells's Colin, pp. 487, 493). He became
the favorite of Governor Diego Fajardo y Chacón, who allowed him to
exercise great power, in which he proved himself to be an arbitrary
and cruel man. Finally the eyes of the governor were opened to
his character; and he was arrested September 16, 1651, and died in
prison. See Montero y Vidal's Hist. de Filipinas, i, pp. 266, 290,
291. See also Concepción's Hist. de Philipinas, vi, pp. 195, 297-301,
where a dark picture is drawn of Venegas's venality.
[51] Buzeta and Bravo say (Diccionario, ii, p. 219) that this edifice
was reconstructed about 1690, being greatly enlarged.
[52] Spanish, Guerrero--a play upon his name, which signifies
"warrior."
[53] Alonso de Lara was subprior of the convent of Manila in 1638,
prior of the convent of Guadalupe in 1641, definitor of the province
in 1643, procurator-general in 1648, and minister of Guagua in 1650. He
died in 1651. See Pérez's Catálogo, p. 109.
[54] Cristóbal de León was a native of Galicia, and went to the
Philippines in 1628. He was minister of Tagudín (1635 and 1638),
Narvacán and Batác (1642), and Laoag (1647). From the last village he
went to the villages of Bay (1650, 1659), Taal (1654), Tondo (1656,
1665), and Bulacán (1662). He was definitor and procurator-general
in 1641, and died in Manila in 1668. See Pérez's Catálogo, p. 109.
[55] Alonso Quijano, a native of Corral de Almaguér in La Mancha,
was an excellent linguist in the Bisayan, and served in the missions
of Dunangas (1632), Jaro (1633), Laglag (1635), and Panay (1638). He
was definitor in 1644, provincial in 1656, prior of the convent of
Guadalupe in 1659-62, and provincial again in 1665. His death occurred
in 1667. See Pérez's Catálogo, p. 108.
[56] Diego de Ochoa was a son of the convent of San Felipe el Real
in Madrid, and lecturer on sacred theology in his province. After
going to the Philippines he became minister of the villages of México
(1638), Macabebe (1641), and Betis (1644), being also visitor for
some time. He died in the year 1648. See Pérez's Catálogo, p.113.
[57] A reference perhaps to the grandson of Emanuel Philibert,
duke of Savoy (who died August 30, 1580)--who bore the same name,
and the titles chevalier of Malta, grand prior of Castile and León,
prince of Oneille, viceroy of Sicily, and commander of sea-forces
for the king of Spain, whose nephew he was. His death occurred in
1624 at the age of thirty-six. Moreri mentions no duke of Savoy by
this name in that period. See Moreri's Dictionnaire.
[58] The Dominicans resolved in a council called by their provincial
September 11, 1644, not to bring any charges against Corcuera, but
to pardon the affronts he had given them. "The friars hated Corcuera
for his partiality to the Jesuits." See Montero y Vidal's Hist. de
Filipinas, i, pp. 265, 266. Cf. Ferrando's Hist. de los PP. Dominicos,
ii, pp. 451, 452.
[59] Luis de Amezquita studied Greek under the Jesuits. He was admitted
to the Augustinian convent of San Felipe el Real where he took his
vows in 1641. Arriving at the Philippines in 1645, he labored in the
Tagálog villages of Bauan (1650), Tiaong (1654), Tanauan (1656),
Batangas (1659-65), Caruyan and Sala(1662), and again in Tanauan
(1666). He died at Manila June 26, 1667, at the age of forty-five,
leaving several writings, including a catechism in the native language,
sermons, and certain commentaries. The catechism has been printed. See
Pérez's Catálogo, pp. 119, 120.
[60] Jerónimo Paredes was a native of Castilla and professed in the
convent of Pamplona. He was prior of Ternate (1621-25), at the cession
of that island to the Portuguese Augustinians. On returning to Manila
he labored in Pampanga, in the villages of Pórac (1629), Apálit
(1632), Macabebe (1633), Guagua (1635), Aráyat (1638), and México
(1645). He presided at the provincial chapter of 1651, and had before
been visitor, prior of Santo Niño (1644), and definitor (1647). His
death in 1651 was universally bewailed. See Pérez's Catálogo, p. 93.
[61] Andrés de Fuentes, a religious of the province of Castilla, was
a notable orator, and the zealous minister of Calumpit in 1632. He
was procurator-general in 1635, minister of Barbarán in 1636,
and preacher-general in 1638. This last year he went to Malate,
but afterward ministered in San Pablo de los Montes (1641), Taal
(1644), Tondo (1645), Lipa (1650), and again in Malate (1653). His
death occurred in 1653. See Pérez's Catálogo, p. 106.
[62] Pedro Valenzuela was a native of Castilla la Vieja, where he
professed. After going to the Philippines he was assigned to the
villages of Bangui (1624), Santa Cruz (1627 and 1632), Narvacán (1630),
Purao (1636), and Dingras (1641). He was elected definitor in 1647,
and was appointed visitor of the Ilocan provinces by Diego Ordás,
meeting his death at the hands of the Zambals while attending to the
duties of the visitation. See Pérez's Catálogo, p. 100.
[63] Gaspar López, a native of Castilla, an eminent orator, and a
missionary in Tambobong (1630), Pórac(1633), Sesmoan (1635), Santor
(1638), Apálit (1639), Gapán (1641), México (1644), Macabebe (1645),
and Bacolór (1653), was definitor in 1644-47, and died at Bacolór
(1655). See Pérez's Catálogo, pp. 106, 107.
[64] Tomás de Villanueva was a native of Villanueva de los Infantes and
professed in the Burgos convent. Having been assigned to the Bisayas
Islands, he labored in Carcar (1627), Baong (1632), Tigbauan (1633-35),
Jaro (1636), Barbarán (1638, 1641, 1659, 1662), Panay (1644, 1656),
and Mambúsao (1671), and Candon and Dingras in Ilocos (1650-53). He
died in 1674 so poor that his burial expenses were defrayed by his
parishioners. He was visitor and master of novitiates in 1647, and
prior of Guadalupe in 1657. See Pérez's Catálogo, p. 95.
[65] Martin García professed in the convent of Arenas in 1629
and arrived in the Philippines June 29, 1635. He became preacher
and confessor in Manila whence he went to Santa Cruz in Ilocos
in 1641. In 1647 he was appointed procurator-general, but without
assuming that office, sailed for Spain May 18, 1647, with appointment
as commissary-procurator. His death occurred in Madrid in 1649. See
Pérez's Catálogo, p. 110.
[66] Juan de Borja, a native of Osuna, professed in that city. He
became fluent in the Bisayan tongue, and labored in the missions of
Mambúsao (1640, 1659), Barbarán (1644, 1656), Otón (1645), and Batan
(1653); being prior of the convent of Santo Niño (1657), definitor
(1659), president of the chapter (1662), and prior of the convent
of Guadalupe (1665). In 1665 he commissioned the founding of the
Augustinian hospice for the Philippines in Mexico, known as Santo Tomás
de Villanueva, of which he was superior until his death in 1683. He
wrote a religious treatise in the Bisayan language, while many of
his letters were preserved by the order. See Pérez's Catálogo, p. 112.
The hospice was actually founded in 1667, under the advocacy of
the Santo Limosnero of Valencia [i.e., "the charitable saint of
Valencia"--alluding to St. Thomas of Villanueva; he was bishop of
Valencia, and died in 1555]; it was used by the Augustinians until
it was confiscated by the Mexicans at the time of their revolution,
in 1818. See Pérez, ut supra, note.
[67] See VOL. XXXVI, note 33. See also Revue des deux Mondes for 1869,
vol. 81, article "L'Archipel des Philippines" (pp. 932-964), by Edmond
Plauchut. On pp. 937-939, is described an incident illustrating the
"unsubduable passion for liberty" of the Negritos. An infant of
three was once captured by the Spaniards, who was about to be buried
alive by his mother as she was impeded in her flight by reason of her
child. This Negrito, being taken to Manila, was adopted by an American
and baptized Pedrito. In due time the young savage was taken to Europe
and America by his adopted father, and learned to speak Spanish,
French, and English, returning after two years of travel. About two
years after his return, Pedrito disappeared, and joined his own
wandering tribesmen. He was seen later by a Prussian naturalist,
a relative of the famous Humboldt, who ascended the mountain of
Marivélez, and who talked with the "reclaimed" Negrito. This occurred
in 1860.
[68] The master-of-camp, Manuel Estacio Venegas (see ante, note 50),
who was a relative of the Recollect friar Juan de San Antonio. See
Montero y Vidal's Hist. de Filipinas, i, p. 265.
[69] José Millán de Poblete was a Mexican, and went to Manila with
his uncle, the archbishop of that name. He was head chaplain of the
troops in Filipinas, an advocate for prisoners in the Inquisition,
and finally bishop of Nueva Segovia in 1671, dying on June 25, 1674,
in his diocese. (Pardo de Tavera, Biblioteca filipina, p. 268.)
[70] Lucas Aguilar was a missionary in Ilocos, to the villages of
Purao (1620), Sinait (1621, 1626, 1644), Dingras (1624, 1638), Bauang
(1633), Bantáy (1641), and Narvacán (1647). He was appointed definitor
in 1650, and retired to the Manila convent, where he died in 1654. See
Pérez's Catálogo, p. 95.
[71] Sancho de Moncada, a native of Toledo, professed in that city
in 1613. He labored in the Tagálog villages of Bigaá (1636), Caruyan
(1638), Malolos (1641), Hagonoy (1644), Tanauan (1645), Taguig (1647),
and Calumpit (1653). His death occurred in 1656. See Pérez's Catálogo,
p. 113.
[72] Dionisio Suárez was a native of Porto Alegre, in the province of
Alentejo in Portugal, and professed in the convent of Salamanca. He
was one of the most illustrious men of his order in the Philippines
(serving as prior and rector-provincial in 1668 and 1672), and many
acts of great use to the order were published during his terms of
government; and many churches and convents were rebuilt, among them
San Pablo of Manila of which he was prior four times (1653, 1665,
1671, 1675). He was missionary to the villages of Taguig (1630),
Bauan, Parañaque (1638-50), Lipa (1656), Taal (1659), Tondo (1674),
and Malate (1677). His death occurred in 1679, and he left a Tagálog
MS. of three volumes. See Pérez's Catálogo, pp. 107, 108.
[73] In 1860 when the fathers of the Society of Jesus were again
installed at Manila, that amity was again established at their
petition, thanks to the hospitality that the Augustinians showed
them in their convent at Manila, and afterward in that of Guadalupe,
until they acquired a house of their own.--Tirso Lopez, O.S.A.
[74] Juan Lozano was an excellent Visayan preacher, and ministered in
the villages of Dumangas (1635), Jaro (1644), Panay (1647), and Passi
(1650). He died in 1659, according to Pérez's Catálogo, p. 108.
[75] Doctor Diego de Cartagena, a priest expelled from the Society of
Jesus, obtained from the king a prebend in the ecclesiastical cabildo
of Manila. The cabildo and archbishop opposed this, but, under pressure
of threats by Governor Salcedo, they finally admitted Cartagena under
protest. (Montero y Vidal, Hist. de Filipinas, i, p. 333.)
[76] "We omit the rest of this chapter, as it contains some information
referring to [the favorite's] evil acts, which although almost all
taken from official records and documents, cannot be sifted by a
severe and impartial critical review; while on the other side their
publication has absolutely no interest." (Tirso López, O.S.A.)
It is to be regretted that the above editor saw fit to curtail
this chapter, or at least that he did not give it in synopsis,
however short.
[77] Verdugo means, among other things, a hangman, executioner,
or very cruel person, hence the allusion in the text.
[78] Francisco de Madrid was a missionary in Ilocos, at Tagudin
(1623), Candon (1624), Dingras (1629), Batác (1633), and Matolos
(Bulacán; 1635). He served twice as definitor (1638 and 1653), was
prior of Manila (1650), and of Candon (1651, 1654), and died at the
Manila convent in 1654. See Pérez's Catálogo, pp. 92, 93.
[79] José de la Cuesta professed in the Salamanca convent, and was
an eminent Greek scholar. He was assigned to Ilocos, and ministered
in the villages of Bantay (1638), Pasig (1645 and 1647), Tambobong,
and Bulacán (1659). He was definitor and visitor in 1653. In 1639 he
defended the convent of Tondo against the Chinese insurgents. His death
occurred in 1662; and he left two MSS., one of mystical sermons and
the other on the study of Greek. See Pérez's Catálogo, pp. 111, 112.
[80] José Betoño was a native of Madrid, and professed in the
convent of San Felipe el Real. He labored in the missions of Minalin
(1647), Lubao (1651, 1659), and Gapán (1653). He acted as subprior of
Manila in 1650, visitor and prior of Lubao in 1652, and was elected
commissary-procurator for Madrid in 1660, but died while on his voyage
to Spain in 1664. See Pérez's Catálogo, pp. 116, 117.
[81] Tomás Velasco was from Andalucia, where he was a confessor and
preacher for some years. In the Philippines he was subprior of Manila
(1644), and worked in the missions of Baoan (1645), San Pablo de
los Montes (1645), Malolos (1648), and Quingua (1650). See Pérez's
Catálogo, p. 192.
[82] Francisco de Victoria took the habit in the Salamanca
convent. After going to the Philippines he became subprior of Manila
(1644, 1651), and was missionary in the villages of Tanauan (1642),
Calumpit (1645), and Tondo (1653). In 1653 he sailed for Spain as
procurator, returning to Manila in 1656, after which he labored
in Taguig and Tondo (1659). He died in 1661. Pérez's Catálogo,
pp. 112, 113.
[83] Antonio de San Gregorio, a native of Saelices de los Gallegos,
took the Franciscan habit March 10, 1611, and went to the Philippines
in 1621. The following year he was appointed a confessor, and in 1624
lecturer in the arts. Later he administered the village of Polo; and
was elected definitor (November 18, 1628), commissary of the Franciscan
tertiary order of Manila, and lecturer in sacred theology. In 1630 he
was in the village of Meycauayan, and was elected provincial January
17, 1632, the Chinese missions being opened in his time. He sailed
for Mexico in 1635, returning thence in 1639. September 16 of that
same year he was elected vicar-provincial, holding that office until
February 4, 1640. He then administered the village of Santa Ana de
Sapa until 1649, when he went to Polo. In January of that year he was
again elected provincial; May 8, 1649, he was appointed bishop of Nueva
Cáceres, which office he did not assume until some time before June,
1653. He died in 1661 at Naga. See Huerta's Estado, pp. 428, 429.
[84] Ecclesiastical affairs in the Moluccas had been in charge
of the bishop of Malacca. After the separation of the Spanish and
Portuguese crowns in 1640, that arrangement was deemed inexpedient;
the two Portuguese ecclesiastics in Ternate were taken to Manila, and
two Jesuits were left in their place, under charge of the archbishop
of Manila. See Conceptión's Hist. de Philipinas, vi, pp. 415, 416.
[85] Concerning the commercial relations with Macao, Concepción
(vi, pp. 416, 417) says: "The city of Macan had sent an hidalgo,
one Don Diego Hurtado de Mendoza, to Manila to establish mutual
commercial relations between the two nations [i.e., Portuguese
and Spaniards]. Don Diego Faxardo, either for the satisfaction of
common injuries, or because the negotiations seemed suspicious,
imprisoned, or rather, detained him. Don Sabiniano, more indulgent,
sent him back to his port of Macan. As soon as he arrived, the city
[of Macao] sent the Jesuit father, Maginò Sola, as Don Diego did not
wish to expose his person to new risks. The father obtained from the
kindness of the governor what the city desired."
[86] Referring to the controversies between Palafox (VOL. XXIX, p. 189)
and the religious orders, especially the Jesuits; these culminated
during the years 1647-49, ending in the peremptory recall of Palafox
to Spain. See account of these troubles in Bancroft's Hist. Mexico,
iii, pp. 120-133.
[87] "Who entertains thoughts of peace and not of affliction."
[88] Apparently meaning that he was placed on the list for promotion
at some future vacancy of that see--which he attained in August, 1715
(according to Buzeta and Bravo).
[89] The treaty of Nimwegen or Nimeguen was concluded in that city
(located in the Netherlands) in 1678-79, between France and the other
European powers; it marks the culminating point in Louis XIV's career,
and made France the leading European country. The peace between France
and Spain was concluded, September 17, 1678.
[90] The quarrel between Camacho and the friars waxed deep and bitter,
and many manifestoes were published on each side. This controversy
will be dealt with in a later volume.
[91] This tower resisted all the earthquakes, even the terrible one
of 1863, until 1880 when, as it was becoming dilapidated, it was torn
down in order to give new form to the cathedral.--Tirso Lopez, O.S.A.
[92] For notices of all the above Augustinians, see Pérez's Catálogo.
[93] Literally, "he was the nadir of the zenith" of Mendiola's
goodness--a pun on the Mora's name.
[94] Baltasar Herrera was a native of Extremadura and took the habit
in the Salamanca convent. He joined the Philippine province in 1642,
and afterward ministered in Sala (1644), Quingua (1645, 1656), Tanaoan
(1647), Calumpit (1650), and Parañaque (1653), and was definitor in
1656. He joined the Order of St. Francis, in which he held honorable
posts. His death occurred September 2, 1675, before his consecration
as bishop of Nueva Cáceres, for which he had been presented. He left
various sermons in the Tagálog speech. See Pérez's Catálogo, p. 183.
[95] Lucas Ortiz, a native of Salamanca, professed in the convent of
that city; and ministered in the Philippines in Bay (1641), Tambobong
(1645, 1657), Bulacán (1647), Pasig (1650, 1654, 1659, and 1665), and
Sala(1656). His conduct while definitor (1656) and prior of Manila
(1662), was such that the general of the order gave him the title
of Master of Sacred Theology in 1663. He died in 1667. See Pérez's
Catálogo, pp. 114, 115.
[96] Juan de Torres was a native of Navarra, and professed in the
Toledo convent. In 1641 he was subprior of the Manila convent;
in 1644 definitor and prior of Guadalupe; and among the Tagálogs,
minister of the villages of Taal (1644), Hagonoy (1647), Tambobong
(1656); and Tagudin, in Ilocos, in 1653. He defended the village of
Pasig against the Chinese insurgents of 1639. In 1656 he was appointed
procurator-commissary to Madrid, but died on shipboard in 1658. See
Pérez's Catálogo, p. 114.
[97] Alonso Clemente was a minister to the Bisayan villages of Tigbauan
(1629), Otón (1633, 1650, 1656), Laglag and Carcar (1645), San Nicolás
(1647), Dumalag (1653); and the Tagálog village of Parañaque (1659). He
died in the Bisayas in 1663. See Pérez's Catálogo, p. 109.
[98] José Duque,a native of Oropesa, in the province of Toledo,
professed in the convent of San Felipe el Real in Madrid. He labored
in Gapán (1650), Candaba (1653), Pasig (1656), Sesmoan (1659, 1677),
Guagua (1661, 1671, 1681); and was definitor in 1659, prior of
Guadalupe and Cebú in 1662 and 1668 respectively, and provincial four
times (1674, 1683, 1688, and 1692). He died in 1695. He had aided in
the pacification of Pampanga in 1660. See Pérez's Catálogo, p. 117.
[99] Antonio Carrión became fluent in the Bisayan, Ilocan, and Tagálog
tongues. He labored in San Nicolás de Cebú (1645), Tigbauan (1648),
Otón(1653), Dumangas (1656), Lauag (1657), Quingua (1662), and Batác
(1665). He was prior of Santo Niño (1650), and definitor and prior
of Manila (1660), and died in Ilocos in 1665. See Pérez's Catálogo,
p. 192.
[100] Isidoro Rodríguez was born in Madrid and took the habit
in Salamanca in 1639. He ministered in Macabebe in 1653, in
Guagua in 1656, in Sesmoan in 1662, and in Bacolor in 1665. He was
commissary-procurator to Madrid and Rome in 1666, returning to Manila
in 1669, when he was appointed definitor. He died in 1671. He was a
prudent missionary and did good service in the Pampanga insurrection
of 1660. See Pérez's Catálogo, p. 119.
[101] Francisco Roa was born in Mexico October 9, 1592, and went to
Manila at the age of fourteen. He entered the Society May 18, 1609. He
worked in the Bisayan missions, and was prior of the Manila convent for
six years. During his third provincialate for the Philippine province,
he set out (January 6, 1660) to visit the missions and colleges
of Zamboanga, but met his death by shipwreck. See Sommervogel's
Bibliothèque, and Murillo Velarde's Historia, fol. 267-268 verso.
[102] José Pimentel was born at Portillo, near Valladolid, September
20, 1607. He entered upon his novitiate April 24, 1624. While still
a scholastic he went to the Philippines where he taught grammar. He
became procurator of the province and rector of Cavite, Otón, and
Antipolo, and master of novices. His death occurred as above. He left
a Tagálog dictionary and other works. See Sommervogel's Bibliothèque,
and Murillo Velarde's Historia, fol. 268 verso-269.
[103] Correctly, Lorenzo de Iba. He was born in Caller de Cerdeña, and
arrived as a lay brother in the Philippines in 1651. He was twenty-two
years in the Society, and on account of his abilities had accompanied
Miguel Solana to Macao. See Murillo Velarde's Historia, fol. 269.
[104] Alonso Coronel was a son of the convent of Burgos, and after
going to the Philippines, ministered to the villages of Lipa (1639),
Guiguinto (1642), Caruyan (1648), Malate (1650), Bay (1657), and
Tambobong (1659), and was preacher in Cebú for some time. Elected
provincial in 1662, he founded new missions in the mountains on
the confines of Cagayán, and inspired his religious to oppose
Kue-sing. After his provincialate he lived retired in the Manila
convent until his death in 1668. See Pérez's Catálogo, p. 111.
[105] Gonzalo de la Palma was born in Toledo. He ministered to the
Ilocan villages of Santa Cruz (1636) and Bacarra (1638), and was
procurator-general in 1642. After having been appointed commissary
to Madrid in 1644, he returned to the Philippines, and was prior
of Cebú and of Sesmoan in 1653; was procurator-general in 1653,
and had charge of the villages of Malate and Batác in 1657 and 1659
respectively; of the priorate of Guadalupe, while definitor in 1662;
and of the villages of Betis (1666) and Lubao (1668). He aided in
the pacification of the insurgents of 1660, and wrote a book on
volcanoes. His death occurred in 1687.
[106] Luis de Medina professed in the Sevilla convent in 1630, and went
to Manila in 1650. That same year he was appointed procurator-general,
and afterward directed the ministries of Laoag (1654) and Dingras
(1662). He presided at the chapter of 1665, and died in 1667 of a
mental disorder. See Pérez's Catálogo, p. 122.
[107] Juan Vergara was born in Madrid and took the habit in the same
city. He labored in Agoó (1641), Narvacán (1644), Bantay and Batác
(1653 and 1668), Candón (1665), Lipa (1659), and Pasig (1662 and
1671). The office of definitor fell to him in 1668, and he was prior
of the Manila convent in 1669 and commissary of the Holy Office. He
died in Manila in 1675. See Pérez's Catálogo, p. 111.
[108] Juan de la Isla, native of Écija and son of the province of
Mechoacán, became a minister in Aráyat (1645), Sesmoán (1647), Batác
(1650), Candón (1653 and 1657), Candaba (1656), Bantay (1660), Bauang
(1665), and Tagudin (1666). In 1648 he was procurator-general in
Manila. He died in 1669. See Pérez's Catálogo, p. 112.
[109] Benito Mena Salazar was a native of Vigan, the son of a Spanish
encomendero, and took the habit in Manila, June 2, 1659. He ministered
in the provinces of Ilocos and Cagayán, being fluent in the languages
of those districts. He made many conversions among the Apayaos,
and founded the villages of Bangui, Adán, Vera, and Bangbang; and
ministered in the villages of Bacarra (1666 and 1671), Sinait (1668),
and Candón (1669 and 1674). He died in Bacarra in 1676. See Pérez's
Catálogo, p. 202.
[110] Francisco de Mesa was born in Mexico and professed in Manila
October 31, 1644. His field of labor lay in Dumalag (1656) and Laglag
(1659). He was killed in 1663 in Malonor, a visita of Laglag. See
Pérez's Catálogo, p. 199.
[111] Juan de Leiva y de la Cerda, marqués de Leiva y de la Labrada,
Conde de Baños (or, as he is also called, Juan de la Cueva Leiva y
Labrada) was the twenty-third viceroy of New Spain. He committed
various arbitrary acts, and otherwise proved his unfitness for
his position. His rule lasted, from September 16, 1660 (although he
arrived at Vera Cruz in July) to June 1664, when he was superseded by
Archbishop Osorio. See Bancroft's History of Mexico, iii, pp. 164-167.
[112] The body guard of the Spanish monarch was formerly of Walloons
and was known as the Walloon guard.
[113] José Paternina, a native of Bastida in the province of Álava,
professed in the convent of Badaya. In the Philippines he became prior
of the convents of San Pablo of Manila and of Guadalupe (1668). He
served as commissary of the Holy Office for some years, but was removed
from that post because the tribunal of Mexico censured his conduct
toward Governor Diego Salcedo (see account of his proceedings against
Salcedo ante, pp. 23-25). His death occurred in 1674, while en route
to Nueva España. See Pérez's Catálogo, p. 126. See also VOL. XXVIII,
p. 112.
[114] Before the foundation of the college of Valladolid,
the father-commissaries of the Filipinas admitted youths to the
religious habit, and placed them in the novitiates of España, until
they made their profession, which was received by the above-mentioned
father-commissaries.--Tirso Lopez, O.S.A.
[115] See VOL. XV, pp. 102, 103, note 66; and pp. 102-116.
[116] i.e., in San Agustin's Conquistas de las Islas Philipinas
(Madrid, 1698).
[117] In the Archivo general de Indias at Sevilla are two manuscript
plans (one of Manila and the other of Cavite) which were made
about 1762 by a man of this name, evidently a descendant of the man
mentioned here.
[118] These are certain villages in the mountains of Burgos, adjacent
to the domain of Vizcaya--the privileges granted to which are enjoyed
by these villages, in virtue of letters and concessions from the
kings. (Dominguez's Diccionario nacional.)
[119] For sketches of the above religious, see Pérez's Catálogo,
pp. 126-128.
[120] A long and unsigned document in the Ventura del Arco MSS. (Ayer
library) ii, pp. 493-618, gives minute details of these events in 1668,
and explains thus the controversy between the auditors: Salcedo's
galleon landed on the Cagayán coast, and it became necessary for him
and his retinue and soldiers to make the overland trip to Manila,
carrying thither the money and treasure that he had brought. The
trip was long, wearisome, and dangerous; Mansilla pushed ahead by
other routes to reach Manila first, and had his priority officially
recorded at once. Moreover, Mansilla bought up warrants for arrearages
of pay due the soldiers, and turned in these for his media anata (see
VOL. XXIV, p. 307) to the royal treasury; "and with less than 300 pesos
he made good his entire media anata, each third of which [alluding to
the payment of the year's salary in three instalments] amounted to
909 pesos 7 tomins." But the governor learning of this, obliged him
to make good the sum due, in cash. A suit for the priority claimed
arose between the auditors, which was decided in favor of Coloma.
[121] Cosme de Ays (sic in Pérez, not Hiz) was a native of Valencia,
and after going to the Philippines labored in the Ilocan villages of
Purao (1641), Agoó (1647), Tagudín (1650), Narvacán (1650-56), Bantay
(1659), Candón (1660), and Baoang (1662). He became definitor in 1665,
and probably died about the end of 1667, as no further mention is
made of him in the books of the order. See Pérez's Catálogo, p. 114.
[122] Francisco del Moral was a minister to the Tagálogs in Batangas
(1651), Bay (1654 and 1668), San Pablo (1656), Pasig (1666), and Malate
(1661); and died insane at Manila, in 1672. See Pérez's Catálogo,
p. 192.
[123] Enrique Castro was born in Madrid. His labors in the Philippines
extended to the villages of Pórac (1647), Candaba (1648), Apálit
(1654), Macabebe (1655), México (1656), Betis (1668), and Bacolór
(1671). He served as procurator-general in 1654 and was elected
definitor in 1665. His death occurred in 1676, and he left several
volumes of sermons in the Pampango language which are no longer in
existence. See Pérez's Catálogo, p. 116.
[124] José de Mendoza was born in 1634, and took the habit in 1651. He
ministered in the missions of Tanauan (1653), Hagonoy (1654 and 1666),
Parañaque (1656), Malolos (1657), Tambobong (1669), Bauan (1674),
Purao (1674), and Batác (1677). He was elected definitor in 1671,
and prior of the Manila convent in 1679, where he died that same
year. He was an excellent Ilocan orator. See Pérez's Catálogo, p. 125.
[125] Francisco de Medina Basco, a native of Toledo, performed
mission work in the Filipino villages of Pórac (1642), Lubao (1647),
Guagua (1650), Betis (1656), Candaba (1657), Bacolór (1659), and
Taguig. He served as definitor for the triennium beginning in 1665,
as provincial secretary in 1667, and as provincial in 1671 (being
confirmed in that office by the general of all the order, although
his election was contested by some as being anticanonical). He died
at Cebú in 1672. See Pérez's Catálogo, p. 112.
[126] Cristóbal Marroquín (sic) was born in Sevilla and professed in
the convent of Lima, where he became a lecturer. In the Philippines he
labored in Santa Cruz in Ilocos (1648); and in the Tagálog provinces
in Tiaong (1651), Bauan and Minalin (1659), and later at Parañaque,
Bay, Pasig, and Quingua. He died in 1674. See Pérez's Catálogo, p. 116.
[127] Carlos Bautista, a native of Mexico, professed in Manila,
October 25, 1642. Before his death at Tondo in 1681, he had labored
in Caruyan (1656), Sala (1657), Tambobong (1662), Malate (1663),
Parañaque (1665, 1674, 1676), Taal (1672), Quingua (1680), and Tondo
(1681), besides being definitor in 1680.
[128] These are the Apayaos, a non-Christian tribe living in
the district of Ayangan, in the comandancia of Quiangán (Census
Phil. Islands, 19O3, i, p. 469). Blumentritt (Tribes of Philippines,
Mason's translation) describes them as headhunters and living in the
northwestern portion of Cagayán in Luzón, and adjoining portions of
Ilocos Norte and Abra.
[129] Luke xiv, v. 23.
[130] Heroes elevated to the rank of gods after their death, and
regarded as the patron deities of their country.
[131] See Albert Ernest Jenks's excellent monograph "The Bontoc
Igorot," in vol. i of Ethnological Survey Publications (Manila, 1905).
[132] Probably one of the small collections of natives in North Luzón.
[133] Not mentioned by Census of Philippine Islands. Blumentritt
(Tribes of Phil.) says that they were originally a heathen Malay
tribe living in the dense forests of Carabello Sur in Luzón, who
were warlike and probably headhunters. They were christianized in
the eighteenth century, and although they have a distinct language
(Sawyer says it has died out), they have become thoroughly Tagalized.
[134] Blumentritt (ut supra) reports this tribe as a headhunting Malay
people inhabiting the mountain wilds of Nueva Vizcaya in Luzón. They
are heathen, only a small portion having embraced Christianity. Sawyer
(Inhabitants of Philippines, p. 268) says that they resemble the
Igorots in their customs and religion.
[135] Estéban Marín was a native of the City of Mexico, where he
professed. He went to the Philippines in 1584, and was sent to the
Igorots and Zambals, where he established the villages of Bolinao
and Masinloc and ministered in those of Batác, Laoag, Tagudin, and
Bantay. He was killed by the Igorots in November, 1601, having been
sent thither with the punitive expedition (under command of Matheo
de Aranda) by Governor Francisco Tello, while endeavoring to pacify
the insurgents by peaceful measures. He left a manuscript grammar
and dictionary of the Igorot language, a grammar of the Zambal and
Spanish, and several sermons in Zambal. See Pérez's Catálogo, p. 32.
[136] Referring to the Conquistas de las Islas Philipinas (Madrid,
1698) of Gaspar de San Agustin--of which history Diaz's is a
continuation.
[137] Lorenzo Herrera was a native of Mexico, and professed in Manila,
October 15, 1643. He worked in the villages of Agoó (1656), Bocarra
(1657, 1668), Purao (1659), and Narvacán (1665). He performed many
notable deeds on the expedition outlined in the text. Death met him
in 1671. See Pérez's Catálogo, pp. 198, 199.
[138] Luis de la Fuente was a Mexican, and professed in the Manila
convent, January 25, 1655. He ministered in the Ilocan villages of Agoó
(1659), Purao (1662), Sinait (1663, 1677), Dingras (1666), Bocarra
(1669), and Candón (1675). He was captured in the uprising of the
Pangasináns and Zambals in 1660, but was freed. His death occurred
in 1680. See Pérez's Catálogo, p. 201.
[139] Gabriel Alvarez was born in Manila, and professed there September
27, 1663. He was minister in the village of Sinait in 1665, when
ordered to accompany the expedition under Pedro Durán de Monforte,
returning thither in 1609 and dying in 1671. See Pérez's Catálogo,
p. 204.
[140] Since 1880 permanent missions of the Augustinians have been
established in Cayang and other neighboring tribes.--Tirso Lopez,
O.S.A.
[141] Lauan (Anisoptera thurifera: Blume) of the family of
Dipterocarpaceae, used for shipbuilding and house construction.
[142] Andrés Salazar ministered in Gapán (1647), Aráyat (1648), Pórac
(1650), Minalin (1653), Apálit (1656), Betis (1657), Caodaba (1662),
Macabebe (1665), Bacolór (1668), and Hagonoy (1674). He was elected
definitor in 1668. During the insurrection of 1660 in Panipanga, he
aided in the pacification of the insurgents. He died in the Manila
convent in 1674. See Perez's Catálogo, pp. 121, 122.
[143] Pedro de Mesa was born in Valverde in the province of Burgos
and took the habit in Valladolid in 1635. He labored in Carcar (1651,
1659), Guimbál (1654), Tigbauan (1656), Jaro (1663), Panay (1665-71),
Dumarao (1664), Lipa (1669), and Malate (1680, 1689). He was subprior
of the convent of Manila in 1662, prior of the same convent (1668),
visitor and vicar-provincial, and twice definitor (1668, 1678);
and died in the Manila convent, in 1692. See Perez's Catálogo, p. 118.
[144] So in the printed text; but there is apparently a hiatus,
a name being omitted--that of the visitor's companion. Cf. the
account here given by Diaz of the shipwreck suffered by Godínez,
in which his secretary was drowned. Huerta does not mention Antonio
Godínez. According to Reseña biográfica, the Dominican Calderon first
came to the islands in 1658.
[145] Spanish pintados; it may mean "tattooed."
[146] Perhaps the celebrated Prospero Fagnani, a canonist of the
seventeenth century who was regarded at Rome as an oracle on all
legal questions. He was secretary to several popes for about fifteen
years. Blindness seized him at the age of forty-four, but he composed
his Commentaria super quinque libros Decretalium (Rome, 1661) after
that time. He died in 1678. See Rose's New General Biographical
Dictionary (London, 1848).
[147] Manuel Quintero went to Manila in 1669, where he was appointed
conventual of Guadalupe. See Pérez's Catálogo, p. 185.
[148] Numerous currents are set up, through the passage among the
islands, by the great equatorial current which crosses the Pacific
from east to west, dividing east of the Philippines. Surface drifts
are also set in motion by the southwest wind in summer and fall, which
make the currents in various directions among the islands at certain
times of the year. These small currents have much influence on the
climate, those in the San Bernardino Strait affecting the peninsula of
Sorsogón and the north coast of Samar. Tides in the Philippines are
exceedingly irregular, varying greatly in different places, owing to
the directions in which tidal waves move, and differing also greatly
at different times of the month. See Census of Philippine Islands
(Washington, 1905), pp. 56, 90, 91.
[149] Jerónimo Ramos had labored in the missions of Taguig (1650),
Malolos (1653), and Bauan in Batangas (1654-62). In 1662 he retired
to the Manila convent, where he died in 1668. See Pérez's Catálogo,
p. 109.
[150] The previously-cited document in Ventura del Arco MSS. ascribes
(pp. 502-512) Salcedo's unpopularity to his being unable to satisfy the
extravagant expectations of persons who demanded from him offices and
opportunities for gain; dislike of him by the priests and friars; the
resentment of traders with whom his proceedings interfered; jealousy
of his Flemish dependents; his severe enforcement of certain decrees;
the plots and schemes of Bonifaz and others; and his own arrogance,
and self-will.
[151] Salcedo's enemies concocted the scheme of imprisoning him,
"on the pretext of his arrest being made by the Inquisition, and
on a complaint [of his acting] contrary to the Christian faith," as
this would silence all opposition or any attempt to rescue him. They
gained over the master-of-camp, Zepeda, who on the appointed night
stationed his nephew's company on guard at the palace, to which he
himself repaired--allowing the conspirators to reach the governor's
room unhindered. Through the friars who were concerned in the
plot, they summoned many of the leading citizens--under penalty of
excommunication for any one who should reveal the matter, or fail
to be present that night at the Augustinian convent at a set (and
unusual) hour--to assist the commissary of the Inquisition in the
arrest of a prominent but unnamed personage on charges concerning
the holy faith. In order to give further coloring of reason for this
arrest, they consulted beforehand the auditors Bonifaz and Mansilla,
and the Audiencia fiscal, Doctor Francisco Corbera y Mejia--"not as
officials of the Audiencia, but as lawyers"--all of whom were enemies
of the governor. (Ventura del Arco MSS., ii, pp. 528-531.)
[152] The lay-brother Juan Panés was born in Rota in the province
of Cadiz, and took the habit in Manila, May 3, 1652, being appointed
procurator in the Manila convent. He died August 6, 1695, from mental
disorder. See Pérez's Catálogo, p. 200.
[153] This man is thus characterized in Ventura del Arco MSS., ii,
p. 512: "In the same ship sailed [to Manila, 1666] also father Fray
Mateo Vallo [elsewhere Ballon], commissary of the band of religious
of St. Francis that it bore. He belonged to a foreign nation, and
had a turbulent disposition. After having roamed about the world
while he was a layman, he came to these islands as a trader, where,
during the government of Don Diego Fajardo, this man was sentenced
to the gallows. Having accidentally escaped that punishment, he took
refuge with the Order of St. Francis, where he assumed their habit;
and in course of time his order sent him to España, to bring over
the said religious."
[154] Montero y Vidal says (Hist. de Filipinas, i, p. 335): "Father
Patermina [sic] threatened with the terrors of the Holy Office an old
woman who looked after the governor's comfort, commanding her to open
the door of his chamber at a signal agreed upon."
[155] Cf. the account of Salcedo's arrest given ante, pp. 23-29.
[156] Salcedo was taken to the Franciscan convent, and immediately
the conspirators celebrated the event with suppers and the drinking
of toasts through the night, according to previous arrangements made
by them. "In this manner did the fathers of St. Francis return his
pious act, and the alms of 5,000 pesos which he had just given them
for the building of their church." Ventura del Arco MSS., ii, p. 532.)
[157] Diego Luis de San Vítores, S. J., was born at Burgos, November
12, 1627, and entered the Society July 25, 1647. After having taught
philosophy at Alcalá de Henares, he sailed for Mexico, May 14,
1660, and in 1662 went to the Philippines. He became the greatest
missionary to the Mariana or Ladrone Islands. He was killed April 2,
1672, at Guam. He left a number of writings. His life was written by
Francisco García and published at Madrid in 1683. See Sommervogel's
Bibliothèque; and Murillo Velarde's Historia, fol. 314-331 verso. The
evangelization of the Marianas will be treated separately in this
series if space permit.
[158] Xavier de Riquelme was born in Murcia in 1619, and became a
Jesuit novice at the age of fifteen. He came to the Philippines in
1643, and taught in the Jesuit college some ten years. He was rector
at Zamboanga three years, and held various official positions in
his order, among them that of provincial. He died at Manila, May 24,
1692. (Murillo Velarde's Hist. de Philipinas, fol. 369.)
[159] Pedro de Espinar was born at Toledo, March 27, 1630; at the
age of seventeen he entered the Jesuit order, and in 1653 he came to
the Philippines, where he professed in 1664. He ministered in the
Visayas during ten years, and was procurator of his province eight
years. Going to Madrid and Rome as procurator-general of the province,
he afterward exercised that office for the Indias--first in Sevilla,
where he spent eight years; and afterward in Madrid, where he died
in 1695. (Murillo Velarde's Hist. de Philipinas, fol. 369 verso.)
[160] On February 26, 1669, the minor children of Mansilla presented
a petition demanding their father's release. The usurper, suspecting
that Corbera, the royal fiscal, had drawn up this document, arrested
him and confiscated his goods; then brought suit against him, employing
false and bribed witnesses. On the night of March 2, Corbera, hearing
that Bonifaz was preparing to banish him, escaped through a window,
and fled for refuge to the Jesuit church at San Miguel, without the
walls of Manila, where he remained in the sanctuary. On June 25 he
died, his death being hastened by the anxiety and suffering caused
by Bonifaz's treatment of him. (Ventura del Arco MSS., ii, pp. 604,
605, 613, 614.)
[161] i.e., "As many opinions as there are persons."
[162] Of interest in the controversies aroused by the usurpation of the
governorship of the Philippines after the arrest of Diego Salcedo is
the following document, issued by the Franciscans of Manila. Similar
documents were issued also by the Recollects on June 10, and by the
Dominicans on June 11. All three originals are owned by Mr. Edward
E. Ayer of Chicago, and we translate directly therefrom.
"We, father Fray Pedro Bautista, calificador of the Holy Inquisition,
and provincial minister of the province of San Gregorio of the
Philipinas Islands of the discalced religious of the glorious father
St. Francis, and father Fray Juan de Jerez, lecturer on sacred
theology, and guardian in this convent of Manila of the same order,
testify that we personally know Licentiate Don Francisco de Montemayor
y Mansilla, member of his Majesty's Council, and his auditor in the
royal Audiencia and Chancilleria resident in the islands. He is very
upright and disinterested, and shows great prudence and energy in the
despatch of all causes and business. On all occasions he manifests the
great facility that his long study and experience have acquired for
him. He is modest and peaceable in behavior, and thus of easy access
to all who go to him. He gives an ear to their affairs very willingly,
and with all justice, for with his Grace nothing is more esteemed than
justice. Consequently, his able and honest method of procedure in
the duties in his charge, and especially his close attention to the
duties of the Audiencia and the other things in his care, make him
beloved by all the community. In the many commissions that have been
charged to him, we have seen him despatch them with great expedition
and maturity of judgment. We have heard all the above declared by
several persons on certain occasions; and, inasmuch as we feel what
all men feel we most solemnly asseverate it, and attest that thus
we do believe. We give the present with our signatures attached,
in Manila, June nine, one thousand six hundred and fifty-five.
"Fray Pedro Baptista, provincial minister.
"Fray Juan Xerez, guardian of Manila.
[Portion of signature illegible.]
"In testimony of truth,
"Nicolas de Herrera,
public and royal notary."
This is followed by a notarial attestation, signed by three notaries,
declaring the validity of all documents that pass before Alférez
Nicolas de Herrera.
[163] The battle of Lützen, in which Gustavus Adolphus of Sweden was
slain, occurred on November 16, 1632. That of Nördlingen was fought
(September 5-6, 1634) by the Swedish troops under Gustav Horn and
Bernard, duke of Weimar, against Ferdinand of Hungary, son of Emperor
Ferdinand II and Fernando of Spain, a brother of Felipe IV--a cardinal
in the Church as well as a prince (infante) of Spain. At Nördlingen
the Swedes were defeated with great loss, including the capture of
their leader Horn.
[164] The new governor, Manuel de Leon, reached Manila on September
24, 1669. He at once recalled all the refugees and exiles. Mansilla
came back December 6, and promptly made complaint before the governor
against the usurping auditor and his accomplices. Bonifaz accordingly
took refuge in the Franciscan convent, where he continued to cause
disquiet and commotions among the people. (Ventura del Arco MSS.,
ii, pp. 614-617.)
[165] i.e., "Lese-majesty in the first degree".
[166] The usurper, with little experience or ability in matters of
government, accomplished little that was of use, but spent much money;
but "he oppressed and burdened more than ever the provinces and the
Indians, under pretext of cutting timber for building ships and for
making the port of Cavite secure with palisades--a task of the utmost
hardship for the poor wretches." (Ventura del Arco MSS., ii, p. 581.)
[167] The translation of the title-page of this book is as follows:
"Historical, political, ethical, and religious treatises on
the monarchy of China. A brief description of that empire and
curious instances regarding the emperors and magistrates of that
country. Accompanied by a diffuse narrative of various events and
singular things in other kingdoms, and various voyages. The pontifical
decrees and propositions authorized in Roma for the Chinese mission
are added, and a bull of our most holy father Clemente X, in favor
of the missionaries. By the father master Fray Domingo Fernandez
Navarrete, professor of morning classes in the college and university
of Santo Thomàs of Manila, apostolic missionary in Great China,
superior of those of his mission, and procurator-general in the
court of Madrid for the province of Santo Rosario of Filipinas,
of the Order of Preachers. He dedicates his work to the most serene
Don Juan of Austria. Year 1676. With license. Madrid, in the royal
printing-house. Printed by Juan Garcia Infançon. At the expense of
Florian Anisson, bookseller."
Domingo Fernandez Navarrete, a native of Peñafiel in the province of
Valladolid and diocese of Palencia, and a son of the convent at the
same place (December 8, 1635), after having studied in the college at
Valladolid became lecturer on philosophy in the same institution. On
arriving at the Philippines he was first assigned to the Tagálog
missions, and immediately appointed lecturer in theology in the
college of Santo Tomás of Manila; but he was sent to the province
of Bataan because of his poor health. Soon, however, his superiors
were compelled to reappoint him to the chair in the college, for the
same reason. Taking advantage of the summer vacation, the zealous
father went to the Mindoro missions, where he labored and suffered
considerably; and in 1653 he went to Macasar, whence he had to return
without accomplishing anything. His ill health continuing, he was
forced to try to return to his convent in Spain. He was detained for
some time in Macasar, and there, fearing the long journey ahead of
him, determined to go to China by way of Macao--reaching the city of
Fogan November 3, 1658, after many sufferings. Applying himself to
the study of the Chinese language, he mastered it in both the written
and spoken forms. Although he could have escaped at the outbreak
of the persecution of Christians in 1664, he refused to do so, and
was arrested in February, 1665. July 8 of that year he was taken to
Peking with other Dominicans. Being condemned to exile, he left Peking,
September 13, 1665, and remained in Canton until 1669, when he secretly
set out for Manila. On reaching Macao, he determined to return to
Europe instead of to Manila, finally arriving at Lisbon in 1672. He
reached Madrid in May of that year, and Rome (his objective point) on
January 6, 1673. After his return to Madrid (within sixteen months),
he exercised the duties of procurator-general for the Philippine
province. In 1677 he was appointed bishop of Isla Española, where
he arrived in 1678. He died in 1689, aged over seventy. He wrote
three volumes of his voyages, but only two of them were printed;
these appeared in several languages. He also wrote various things in
the Chinese language. See Reseña biográfica, i, pp. 455-459.
[168] Near the end of the preceding chapter, our author states that
the name Acapulco "means, in the language of that country, 'mouth
of hell.'"
[169] That is, the native has to supply the rice, and is (at least
nominally) credited with it on an account; but he receives no return
for it until the royal officials choose to pay.
[170] Spanish arraezes: a term applied to the captains of Moorish
vessels; here probably referring to the captains of the champans
or other small vessels sent to convey the rice, etc., levied from
the natives.
[171] As much ground as two mules or two oxen can plow in one day.
[172] i.e., "when he lived in honor, he did not understand."
[173] Spanish, assegurare en los estriuos--literally, "to keep himself
safe in the stirrups."