Chapter XLIII: Continuation of the preceding (6)

[4] Fray Pedro Solier was born in the town of Barajas in 1578, and began his studies in Toledo. Me entered the Augustinian convent at Salamanca in 1593, where he remained until 1598, when he went to the Philippines. He was appointed provincial reader, and retained that office until 1603, when he returned to Spain as commissary procurator. After three years he went again to the islands, laden with honors; and after ministering for two years at Bacolór, was elected provincial in 1608, governing until 1610, when on account of the deposition of Fray Lorenzo de León, he went to Spain to give a report of that matter. He was appointed bishop of Puerto Rico in 1614 and took possession of his see in 1615. In 1619 he became archbishop of Santo Domingo. He died in 1620. See Pérez's _Catálogo_, p. 57.

[5] Fray Hernando Guerrero, a native of Alcaráz, professed in the convent of San Felipe el Real in 1588. After his arrival at the Philippines, he labored in various Bisayan villages (1599-1613). In 1613, he went to Spain, whence he returned in 1617. He went again to Spain and Rome in 1625. In 1628 he was appointed bishop of Nueva Segovia, and, in 1635, archbishop of Manila. His term in the latter office was marked by contests with the Jesuits, and he was finally excommunicated by a secular priest, and then exiled to Mariveles by the governor, Corcuera--only leaving that island on signing certain conditions. He died July 1, 1641, at seventy-five years of age. See Pérez's _Catálogo_, pp. 48, 49; and Buzeta and Bravo's _Diccionario_, ii, p. 275.

[6] Innumerable are the names which might be cited here of religious who have given proofs of the keenest patriotism, defending the islands with the cross in one hand and the sword in the other: Father Agustín de San Pedro, a discalced Augustinian, called "Father Captain" for his prowess against the Mindanao Moros; the no less famous Father Pascual Ibañez de Santa Filomena, Augustinian Recollect, who died while bravely assaulting the fort of Abisi, Jolo, in 1857; the Jesuit, Father Ducos; the fathers of all the orders, especially the Augustinians in the war with the English; the Augustinian fathers who accompanied General Malcampo on his expedition to Jolo in 1875; Father Ramón Zueco, Recollect, of imperishable memory, besides innumerable others.--_Coco_.

Continuing his note, Father Coco quotes from Father Fabián Rodriguez in _Revista Agustiniana_ for January 5, 1886, the remarkable defense and military record of the Augustinian Father Julián Bermejo in Cebú, from the latter part of the eighteenth century until his death in 1851.

[7] Fray Hernando de San José, the Japanese martyr, whose family name was Ayala, was born at Vallesteros, in 1575, and took his vows in the Augustinian convent of Montilla, May 19, 1593. He arrived in the Philippines in August, 1604, and was soon sent to Japan, whence he returned in 1607 to Manila as procurator. On his return to Japan, he labored in various places, and founded the convent at Nagasaki, of which he was made prior in 1613. He was martyred June 1, 1617. See Diaz's _Conquistas_ (Valladolid, 1890), pp. 76-103.

[8] Fray Hernando Morales, a native of Montilla, in the province of Córdoba, professed in the Córdoba convent, and on his arrival at the Philippines was sent to labor among the Aetas in Panay. He was minister of Sibucao in 1611, and of Laglag in 1618, in which year he took charge of San Nicolás de Cebú, going later to Dumalag. He died in the last place in 1647.

Fray Felipe Tallada was born in Estepa, in the province of Sevilla. Professing in the city of Sevilla, he was sent to the Philippines, where he labored in the province of Pampanga at various periods from 1605 to 1645. He was definitor and examiner in 1617, and procurator to Spain and Rome in 1618. His death occurred in Betis in 1645. He wrote a life of St. Nicholas of Tolentino in the Pampanga dialect.

Fray Pedro del Castillo became a conventual of Pototan in 1605, and was minister of Dingle in 1611 and 1633, of Jaro in 1614, of Laglag in 1617, and of San Nicolás de Cebú in 1621. He was also subprior of the convent of San Pablo in Manila in 1623, and minister of Santa Cruz in Ilocos the same year; was procurator-general; and exercised the care of souls in Bacarra in 1626, and in Purao in 1629, dying in 1642.

Fray Martín de San Nicolás was a native of Osma, and made his profession in the convent of Puebla de los Angeles. He was a missionary in Maluco and Japan for some years. While vicar at Guimbal in 1617, he accompanied the troops on an expedition against the Moros of Mindanao. He died at Manila in 1630.

See Perez's _Catálogo_.

[9] Fray Estéban Carrillo was a native of the city of Écija and made his profession in the Córdoba convent, where he obtained a professorship. On going to the Philippines he spent four years among the highlands of Ilocos. He was preacher-general (1602-1609), provincial secretary (October 31, 1603), prior of Manila (December 24, 1603), definitor (1605), and procurator-commissary to Madrid (1607). He was one of the foremost orators in Manila, which city he left in 1609 for Spain, where he died in 1617. See Perez's _Catálogo_, p. 52.

[10] Fray Pedro de Aguirre took his vows in the convent at Mexico. He was, after his arrival at the islands, a conventual in Pásig and Bombón until 1600, in which year he went to Taguig, whence he passed to Calumpit in 1602. He was prior of Santo Niño in 1603, and commissary-procurator to Spain and Rome in 1607, dying in 1631.

Fray Roque de Barrionuevo, a native of Lubia, took his vows in the convent of Agreda in 1589. In 1597 he was laboring in Tanauan, and in Malolos in 1600. In 1606, while in Hagonoy, he went to Ternate at the request of Pedro de Acuña, whence he returned in 1608. He was definitor and minister of Malolos in 1609, of Tondo in 1612. He died in 1649. He wrote a grammar and dictionary of the Márdica dialect.

Fray Miguel de Sigüenza professed at the Burgos convent in 1579. From 1581 to 1599 he labored at various missions in the Visayas and in Luzon. He was provincial secretary in 1602 and visitor to the Tagáls the same year, after which (1605) he exercised the care of souls in Hagonoy and in Calumpit until 1607, in which year he died.

Fray Mateo de Peralta was a conventual at Lubao in 1584, of Pangasinan in 1587, of Calumpit in 1590; after which he was at the missions in Mexico (1591 and 1607), Pórac (in 1594), Candaba (in 1597), Lubao (in 1602), Betis (in 1608), and Apálit in 1609, where he died in the same year.

See Pérez's _Catálogo_.

[11] The text reads _puerta_, "gate," which is probably an error for _huerta_, "garden." See account of their establishment, in _Vol_. xxi, p. 269.

[12] The Franciscans now (1893) have charge of Sampaloc.--_Coco_.

[13] Ceded to them by the Augustinians.--_Coco_.

[14] Fray Jerónimo de Salas was born in Olias and professed in the convent at Madrid in 1590. He was missionary in the Philippine villages of Guagua (1602-1611) and Macabebe (1605). He served as definitor and visitor, and in 1617 was elected provincial, but died May 17 of the same year.

Fray Fernando de Santa Maria Trujillo was conventual at Calumtian in 1596, prior at Barutao in 1598, missionary at Bacarra in 1599 and 1605, at Lingayén and Laoag in 1600, at Bantay in 1602, and at Candón 1605-1611, when he was appointed definitor. After his term, he labored in Tagál villages, and died in 1618.

See Perez's _Catálogo_.

[15] Fray Diego Uribe del Castillo was missionary in the Ilocan villages of Purao (1613), Santa Cruz (1614), Tagudín (1612), and Agoó (1621). He was examiner in the native language and reader of the province for some time. He died in 1622. See Pérez's _Catálogo_, p. 79.

[16] Ezekiel xviii, 21, 22.--_Coco_.

[17] See Pérez's _Catálogo_ for sketches of these religious.

[18] Fray Juan Pineda was preacher and confessor in 1598, missionary at Apálit in 1602, of México in 1603, of Hagonoy in 1605, and vicar-prior of Cebú the same year. Later he returned to Manila, where he became reader, and afterward procurator until 1609. He then went to Rome to take part in the general chapter, where he obtained the degree of master of sacred theology. He died probably in 1611. See Pérez's _Catálogo_, p. 64.

[19] Fray Lucas Atienza was missionary in Ibahay in 1608, of Dumalag in 1614, and prior of the convent of Ternate 1615-1617. Returning in the latter year to the islands, he was in charge of the mission of Parañaque in 1623 and of Tayabas in 1624. He was assigned to the island of Formosa, but did not go. He died at Tiaong (Tayabas) in 1631. See Pérez's _Catálogo_, p. 188.

[20] Fray Eustaquio Ortíz was born in Alpechín in Mexico, making his profession in the City of Mexico. On arriving at the Philippines he was given the office of conventual procurator; and later was missionary among the Zambales. In 1602, when prior of Bolinao, he went to Japón with Father Guevara, remaining there six years. On returning to the islands he became provincial secretary (1609), prior of Santo Niño of Cebú (1614) and of Manila (1623), minister of Tondo (1626), and lastly prior of Guadalupe, where he completed the convent in 1629. He died May 4, 1636. He wrote two books or treatises in the Japanese language. See Pérez's _Catálogo_, pp. 45, 46.

[21] Ecclesiasticus x, 2.--_Coco_.

[22] Fray Francisco de Bonifacio, a native of Sevilla, took his vows in the Salamanca convent in 1586. He was fluent in the language of Cebú, and labored in various missions among the Bisayas (1596-1611). The latter year he was chosen definitor, and in 1614 presided over the chapter. He was minister at Pásig in 1617, at Tondo in 1618, and at Bulacán in 1620. In 1621 he went to Otón, as his presence there was necessary. In 1626, while definitor, he acted as provincial because of the death of Father Becerra, after which period he had care of missions in Luzón, until his death in Manila in 1645. Two manuscripts written by him were conserved in the convent at Cebú.

Fray Vicente Sepúlveda was a native of Castilla, and professed in that province. In the Philippines he became chief sacristan of the Manila convent, and learned thoroughly the Pampanga dialect, ministering in that province for five years. He was definitor in 1611, and provincial in 1614. His term was one of discord because of his rigorous enforcement of the laws passed by the father visitor. In 1617, he was chosen to fill out the term of provincial, that office becoming vacant by the death of Jerónimo de Salas. He was killed August 21, 1617, as the result of a conspiracy of brother Augustinians who were opposed to him.

Fray Diego Gutiérrez was a native of Sigüenza in the province of Guadalajara, and professed in the convent of Agreda in 1574. He went to the Philippines in 1578, where he had charge of various missions in Luzón. He served as definitor during the chapters of 1578 and 1590. His death occurred at Lubao in 1613.

Fray Antonio de Porras was born in Sevilla and professed in the convent of that city. He arrived at Manila in 1598, where he exercised the duty of master of novitiates in the convent. He went to Bisayas instead of Japan which was his chosen field, working there from 1600 to 1639 (the year of his death). He held several important ecclesiastical offices in the Bisayas.

See Pérez's _Catálogo_.

[23] Definitors are the fathers who compose the council of the provincial. Aditos are those who are to be substituted for any definitor because of his death.--_Coco_.

[24] Fray Fernando Becerra was born in Valladolid and took his vows in the convent of Salamanca, where he read sacred theology. On going to the Philippines he was missionary in Bantay in 1611, preacher and reader in 1613, provincial secretary in 1614, missionary at Hagonoy in 1615, at Pásig, 1617, 1620, and 1623, after having served as visitor and definitor. He was elected provincial by acclamation in 1626, but died July 31 of the same year. He left several writings. See Pérez's _Catálogo_, pp. 81, 82.

[25] Fray Alonso Méntrida, an illustrious Bisayan missionary and a noted writer, was born in the city of Méntrida, and took his vows in the convent of Casarrubios in 1590, where he became reader for some time, later exercising the same duty at Manila and Lubao until he went to the Bisayas, where most of his work thereafter lay, although he ministered in some of the Luzón missions. He served as definitor in 1614, as prior of Manila in 1618, and as provincial in 1623. He died at the age of seventy-eight, on March 22, 1637. He compiled a grammar and dictionary in Bisayan dialects. See Pérez's _Catálogo_, pp. 53-55.

[26] For sketches of these religious, see Pérez's _Catálogo_.

[27] Juan Enriquez was a professed religious of the Toledo convent. After going to the Philippines he labored in San Pablo de los Montes in 1607, in Taal in 1608, and in Malate in 1611. He was definitor in 1617, and visitor and provincial in 1620. In 1625 he went to Spain as procurator, and died there in 1631. See Pérez's _Catálogo_, p. 77.

[28] Fray Juan de Villalobos was a conventual in Panay in 1593, prior of Santo Niño de Cebú in 1599, first prior of the convent of Guadalupe in 1602 and 1605, and later visitor and definitor. He died in 1620. See Pérez's _Catálogo_, p. 45.

[29] Fray Pedro García Serrano, a native of the town of Chinchón, in the province of Madrid, took his vows in the province of Castilla. He had considerable reputation as an orator, and was given the title of master in sacred theology some time after his arrival at the islands in 1613. He filled many posts in the order, among them that of vicar-provincial, definitor (1629), and prior of Guadalupe (1624-1629), as well as that of commissary of the Inquisition and _calificador_ of the Holy Office in the archbishopric of Manila. He died in Mexico in 1631, while on a voyage to Spain, having been appointed definitor of the general chapter and commissary-procurator. He wrote some moral sermons in the Pampanga dialect, while exercising the care of missions in that province. See Pérez's _Catálogo_, p. 90.

[30] Fray Alonso Ruiz was a native of Coimbra, Portugal, and professed in the Salamanca convent in 1574. He was minister of the village of Aclán in 1602, and of San Nicolás de Cebú in 1607, sub-prior of the convent of Manila and master of novitiates in 1611, definitor and prior of Guadalupe in 1617, and prior of Taal in 1620. He afterward served in a number of Pampanga villages, and died in that of Minalin in 1640. See Pérez's _Catálogo_, p. 70.

[31] Possibly an error for Jerónimo Cavero, who ministered in certain Luzon villages from 1596 to 1611, and attained great fluency in the Ilocan language. He became definitor, and examiner and president of the provincial chapter of 1617. He died in 1622. See Pérez's _Catálogo_, p. 51.

[32] Guimarás, opposite Iloilo.--_Coco_.

[33] Fray Juan de Lecea was a native of Mondragón in the province of Vizcaya, and took his vows in the convent of Burgos. Arriving at the Philippines he was destined for the Bisayas, laboring in various missions in that district from 1600 to 1618, during which time he filled several ecclesiastical offices. He died in 1618 at Otón. See Pérez's _Catálogo_, p. 56.

[34] Fray Silvestre Torres, a native of Córdoba, was missionary in Japan in 1616, subprior of the convent of San Pablo in Manila in 1617, minister of Malate in 1618, and prior of Ternate 1620-1623. On returning to Manila he had charge of the convent of Batangas, and died in the Manila convent in 1626. See Pérez's _Catálogo_, p. 86.

[35] Fray Diego Oseguera was a choir student in 1607, minister of Mambúsao in 1611 and of Baong in 1614. He was especially useful in quieting the Indians who were in rebellion in the Bisayas. He died in 1615. See Pérez's _Catálogo_, pp. 187, 188.

[36] Francisco Encinas, S.J., was born at Avila in 1570, and took his vows in 1596. After going to the Philippines, he taught grammar for some time, and then spent more than thirty years in the Bisayas. Having been sent to Rome as procurator for his order, in 1626, he was captured by the Dutch; but, after ransom, returned to the Philippines in 1632, and died at Manila, January 11, 1633. He was equally versed in Tagál and the Bisayan speech. See Sommervogel's _Bibliothèque_.

[37] Fray Juan de Montemayor was confessor to Governor Juan de Silva and a prominent orator. He was stationed at Malate 1614-1620, being appointed provincial secretary in the latter year. He was procurator-general in 1621, prior of Santo Niño de Cebú in 1623, missionary at Pásig, 1625-1629, of Parañaque in 1626, provincial chronicler in 1630, and prior of Guadalupe in 1635. He died at Manila in 1638. See Pérez's _Catálogo_, p. 88.

[38] Fray Agustín Mejía was a Mexican missionary, and after going to the Philippines served in mission work in México in 1608, in Bacolór in 1611, in Guagua in 1614, and in México in 1617. He was prior of Manila in 1615, definitor, visitor, and vicar-provincial; and died in 1630, leaving a volume of Ilocan verses, the "Life of San Barlám y Jósaphat," which remained many years in the convent of Bantay. See Pérez's _Catálogo_, p. 79.

[39] Fray Pedro Lasarte (_not_ Lesarte) professed in the convent of Toledo in 1572. He was missionary in Purao in 1600, in Bacarra in 1602, in Bauang in 1605, 1611, 1614, and 1620, and in Bantay in 1608 and 1611. He was definitor in 1617, prior of Manila in 1626, and again missionary of Bantay in 1629, dying in that place in 1636. See Pérez's _Catálogo_, p. 50.

[40] For sketches of these Augustinians, see Pérez's _Catálogo_.

[41] Pérez mentions no missionary by this name.

[42] Evidently an error for Fray Miguel de Suárez. He was from the branch of the order in India. In the Philippines, he served as a Tagál and Visayan missionary, laboring in Batan in 1605, in Masbate in 1607, in Ibahay in 1611, in Aclán in 1614, in Panay in 1617, in Batangas in 1621 and 1633, in Tanauan in 1623, in Tambobong in 1626, in Taal in 1629, in Bugason in Bisayas in 1630, in Guiguinto in 1632 and 1639, in San Pablo de los Montes in 1636, and in Caruyan in 1641. He was also procurator-general in 1620, and prior of the convent of Cebú in 1638, dying in 1642. See Pérez's _Catálogo_, p. 186.

[43] In the unfortunate event which Father Medina mentions with as much minuteness as candor, two important points must not be overlooked by the judicious reader, which were the cause of this unfortunate deed. One was the extreme harshness of the provincial in his government, which must have been very excessive.... The imposition of new commands must have been very heavy for the religious, since even laymen intervened with the provincial, either for him to moderate unnecessary harshness or to renounce the provincialate. The second fact which also enters strongly into this case, is human passion exasperated even to obscuring the intelligence, and personified in Father Juan de Ocadiz, ... a man peevish and melancholy.... Hard beyond measure must he have thought the measures taken against him. He saw in the distance his perpetual dishonor, yet did not have the virtue sufficient to resign himself; and, instigated by the spirit of evil, perpetrated the crime which he expiated with his own life.--_Coco_.

[44] Literally, a sack containing one thousand pesos in silver.

[45] There were eleven Augustinians martyred, and they received beatification from Pius X in 1867.--_Coco_.

[46] Equivalent to the English proverb, "Misfortunes never come singly."

[47] Fray Antonio Ocampo was of the province of Castilla, and was a religious of great activity. He was missionary to Bulacán in 1618, to Tondo and Hagonoy in 1626, and definitor in 1620. He was sent to Spain as procurator in 1632, but died at Acapulco on the way thither. See Pérez's _Catálogo_, p. 91.

[48] Fray Juan Ennao took his vows in the Toledo convent, and became an excellent preacher. He was stationed at San Pablo de los Montes in 1609; at Bulacán in 1611 and 1613; at Bay in 1613 and 1617; and at Taal in 1614. He was provincial in 1615, and prior of Guadalupe the same year, definitor in 1620, visitor and provincial in 1629, returning for the third time after his provincialate to the village of Bulacán (1635), where he died in 1636. See Pérez's _Catálogo_, p. 77.

[49] Fray Lúcas de la Peña was very fluent in the Bisayan language, and labored in the missions of the Bisayan group from 1600 to 1630, probably dying soon after the last named year. See Pérez's _Catálogo_, pp. 184, 185.

[50] Spanish, _del tropel de los caballos_--literally, "from the trampling of the horses."

[51] "He said that those were true monks who, stifling their own wills, wished or refused nothing, but desired only to obey the commands of the abbot."

[52] Paul's Epistle to the Hebrews, x, 30.--_Coco_.

[53] Psalms civ, 15.--_Coco_.

[54] Fray Alonso Rincón professed in the convent of San Felipe el Real, and after going to the Philippines became preacher at Arévalo in 1607, and was minister in Betis in 1609 and 1626. After administering the villages of Pórac in 1611, Macabebe in 1614, and Guagua in 1615, he was appointed definitor, visitor, and prior of the convent of Manila in 1617. He was commissary-procurator to Spain and Rome in 1618, and returned to Manila in 1622. He was elected definitor for the second time in 1629, and died at Manila in 1631. See Pérez's _Catálogo_, p. 77.

[55] The native dish of rice.

[56] See Pérez's _Catálogo_ for sketches of these friars.

[57] Spanish, _Rutenos_--a now obsolete name for _Ruso_ ("Russians"). The term Ruthenians is applied to the people of Little Russia (also known as Ukrania and Ruthenia), dwelling in the steppes of Southern Russia, mainly in the valley of the Dnieper River; they have also extended into Hungary and Galicia. The reference in the text to "Russians" probably indicates only somewhat vague or erroneous notions as to the geography and political condition of Western Asia at that time: for it was not until 1722 that the Russians advanced beyond the Black Sea into Asia, conquering the province of Caucasus. Medina's "Diego Rodrigo" apparently means Fray Rodrigo de San Miguel (_Vol. XXI_, p. 116), who spent some time in Persia and Chaldea, and converted many "schismatic Christians" there to the Roman Catholic Church. On his return to Rome, he carried a letter addressed to the pope, from "the Chaldean Christians of Bassora." See _Vol. XXI_, note 62.

[58] Fray Diego del Aguila, a master of the number in the ecclesiastical province of Andalucía, was, in spite of his protests, elected superior of the province of Mechoacán in Mexico while en route for the Philippines; but he finally followed his first determination, and sailed for the islands in 1618. He there became visitor, definitor (1623), vicar-provincial, prior of Guadalupe (1620), and president of the provincial chapter in 1626. He died at Manila in 1628. See Pérez's _Catálogo_, p. 98. Pérez has evidently confused Diego del Aguila with Lúcas de Aguilar, who was definitor in 1650. See Diaz's _Conquistas_ (Valladolid, 1890), p. 516.

[59] Fray Hernando Cabrero professed at the Córdoba convent in 1601. He became sub-prior of Manila in 1609, and of San Pablo de los Montes in 1618, 1626, and 1629. He also acted as definitor, examiner, and definitor-general, and died at sea while en route to Nueva España. See Pérez's _Catálogo_, pp. 78, 79.

[60] Fray Francisco Coronel was a native of Torija in the province of Guadalajara, and took the habit in Mexico. He went to the Philippines in 1606 as deacon. He had charge of the parish mission of México in 1611, and officiated later in Lubao (1613), Bacolór (1617, 1629), and Macabebe (1620, 1626). He was definitor twice, and also visitor and prior of the convent of Guadalupe in 1619. See Pérez's _Catálogo_, p. 80.

[61] For sketches of these friars, see Pérez's _Catálogo_.

[62] Fray Francisco Villalón was minister at Tondo in 1630, and labored later in the villages of Tambolong, Tanauan, Caruyan, Bay, Hagonoy, and Guiguinto, until 1653. He was twice definitor (1638, 1653), and prior of the convent of Santo Niño (1645). He died in Guiguinto in 1655. He was well versed in the Tagál language. See Pérez's _Catálogo_, p. 104.

[63] Fray Estéban Peralta held various charges in the province of Castilla before going to the Philippines. He was stationed in the islands at the mission in Cebu, being proposed several times as provincial. In 1623 he was procurator-general, in 1626 definitor, and was at the missions at Tondo (1629) and Hagonoy (1632), where he died. See Pérez's _Catálogo_, p. 98.

[64] Fray Jerónimo Medrano was a native of Estella, and took his vows at the convent of Soría in 1604. He labored in the missions of Caruyan (1615), Quingua (1617), Malolos (1620), Taal (1621), Hagonoy (1623), Parañaque (1629), and Tondo (1638 and 1647). He was definitor and visitor, and three times provincial (1632, 1641, and 1650). His death occurred in 1656. See Pérez's _Catálogo_, p. 88.

[65] Fray Alonso Carbajal was a native of Salamanca, and professed in the province of Castilla, where he read sacred theology and obtained the degree of master. Dates regarding his life are meager. He was prior of Manila in 1623 and 1653; of Guadalupe, 1638; definitor, 1626 and 1653; visitor and provincial, 1644; while he renounced several bishoprics. Besides this he had charge of mission work in Guagua in 1620, Macabebe in 1632, and Bacolór in 1650, after which he served in the Bisayas until his death. See Pérez's _Catálogo_, pp. 96, 97.

[66] Kings III [_i.e._, Kings I of the Protestant version], v, 4.--_Coco_.

[67] Fray Pedro de Torres was born in Andalucía. He ministered in the Philippines in Mambúsao in 1629, and at Oton in 1632, dying in Manila about 1633. See Pérez's _Catálogo_, p. 100.

[68] Fray Juan Gallegos was a native of Mancha, and took his vows in the convent at Burgos. He was Ilocan minister at the town of Narvacán (1620) and Laoag (1623). He refused an appointment (1625) as procurator to Spain and Rome, preferring to devote himself to his ministry. He was at Bantay in 1626 and 1630; at the villages of Candón in 1629, 1635, and 1644; and Bauang in 1633. He was subprior in 1617, and twice definitor and visitor, dying in 1648 at Candón. See Pérez's _Catálogo_, p. 94. He is to be distinguished from the other Augustinian religious of the same name who died while definitor in 1581.

[69] Fray Francisco del Portillo was one of the best orators of his time. He died in 1628 after exercising the care of souls in Purao in 1626, and taking possession of the land necessary to found a convent in Formosa. See Pérez's _Catálogo_, pp. 103, 104.

[70] "They hanged them on gibbets in the sight of the sun."

[71] Fray Francisco de Santa Maria Oliva took his vows in the Toledo convent in 1581. He was minister of Dumaguete in 1599, and later of Potól, Ibabay, Mambusao, and Jaro, until 1628, when he died. See Pérez's _Catálogo_, p. 38.

[72] In the text, _actuanse_, which is apparently a misprint for _actuante_.

[73] Pérez (_Catálogo_, p. 107) says that this friar, whom he calls Bartolomé Blas Esterlich, was from Flanders. He was a confessor and preacher in Manila, and ministered in the Ilocan villages of Bangui (1633) and Agoó (1635), dying in 1640.

[74] For sketches of these friars, see Pérez's _Catálogo_.

[75] Fray Nicolás de Herrera was a missionary in Sesmoan (1618), Lubao (1623 and 1626), and Bacolór (1632). He was definitor in 1629, prior of Manila in 1635, and president of the provincial chapter in 1638, dying in 1647. See Pérez's _Catálogo_, p. 89.

[76] Fray Martín de Errasti was a native of Vizcaya, and professed in the convent of Burgos. After going to the Philippines, he became missionary in Pórac, Apálit, and Bacolór (1635). He acted as definitor and prior of Manila. He was elected provincial in 1638, but died in 1639. See Pérez's _Catálogo_, p. 93.

[77] Cristóbal de Miranda was a missionary in the villages of México in 1614, and of Apálit, Betis, Sesmoan, Guagua, Minalin, Candaba, Macabebe, and Bacolór until 1641. He was definitor in 1632 and died in 1646. See Pérez's _Catálogo_, p. 88.

[78] Fray Lorenzo (_not_ Alonso) Figueroa labored in the villages of Caruyan, Parañaque (1620), Santa Cruz (1626), and Agoó (1626). He was elected prior of the convent of Santo Niño de Cebú in 1629, after which he was sent to the villages of Lipa, Bigaá, Malate, Sala, Malalos, and San Pablo de los Montes (1653). His death is not recorded. See Pérez's _Catálogo_, p. 96.

[79] Doubtless masses for the deaths of Father Pedro García and Father Cabrera.

[80] Fray Pedro de la Peña was born in Burgos, and professed in the convent of Badaya in 1599. He worked in the Ilocan villages of Bantay, and Narvacán (1617). After laboring also in the villages of Apálit and Macabebe (1626), he was chosen commissary-procurator to Madrid (1630), dying in the following year, aboard ship. See Pérez's _Catálogo_, p. 86.

[81] St. Luke, i, 37.--Coco.

[82] Fray Pedro de Quesada, a native of Jaen, took his vows in the province of Castilla. He was appointed preacher-general and reader of theology in 1630, and labored afterward in the villages of Malolos (1632), Lipa (1636), and Bulacán (1638). In 1639 he went to Spain as procurator-commissary of Madrid and definitor-general; but the intermediary chapter having annulled his appointment, he set out again for the islands as president of a mission of religious, dying in Mexico in 1645. See Pérez's _Catálogo_, p. 107.

[83] Paul's Epistle to the Romans, viii, 37.--Coco.

[84] Paul's Epistle to the Galatians, vi, 14.--Coco.

[85] Blumentritt in his _List of Native Tribes of the Philippines_ (Mason's translation, Washington, 1901), says of the people of this name: "In a chart of the Philippines for 1744, by P. Murillo Velarde, S. J., this name is to be seen west of Caraga and Bislig (Mindanao). English authors speak of the Tagaboloyes, Waitz mentions their clear color, and Mas calls them Igorrotes. Others add that they were Mestizos of Indians, and more fables to the same effect. Their region has been well explored, but only Manabos and Mandayas have been found there. The last named are clear colored, so Tagaboloyes seems to be another name for Mandayas. The name sounds temptingly like Tagabalíes."

[86] This was Balthasar Carlos, born in 1630; he died in 1646. He was betrothed to Mariana of Austria, but his father, Felipe IV, married her in 1649.

[87] In 1552 Felipe II ordered a royal monopoly on playing-cards to be established throughout his western dominions. All cards were to be stamped with the royal arms. The manufacture and sale of them was sold in 1578 to Hernando de Caseres, who paid a royalty of one real for each pack. The value of the privilege gradually increased as well as the price of cards paid by the public. (Bancroft's _History of Mexico_, iii, pp. 663, 664.)

This monopoly was established in the Philippines in 1591, by Gomez Perez Dasmariñas; see _Vol. VIII_, pp. 169, 271; and _IX_, p. 62.

[88] Apparently a reference to the capture of the Japanese junk by Spaniards, frequently referred to in previous documents.

[89] The Oriental commerce of Denmark began with the despatch of an expedition in 1618 to open trade with Ceylon. Being unfavorably received there, the Danes went to the Coromandel coast of India, and founded a trading-post at Tranquebar, one hundred and forty miles southwest of Madras, defended by the fortress of Dansbourg. For some time this post and its trade had considerable prosperity, but European wars prevented its fitting support and the commercial company was unable to maintain it. In 1670 a new company resumed this enterprise, but was even more unfortunate than the other, and finally expired in 1730. Two years later a third company was formed, which was liberally endowed with privileges and subsidies, and was highly successful. Tranquebar remained in possession of Denmark until 1846, when it was purchased by England.

See account of this colony and the Danish trade in the East, in _Establecimientos ultramarinos de las naciones Europeas_, by Malo de Luque (Madrid, 1784-90), iv, pp. 9-31. See map of "District of Tranquebar," in Bellin's _Atlas maritime_, iii, fol. 36.

[90] This was Father Jerónimo Medrano; he was again elected to the dignity of provincial in 1641 and in 1650.

[91] Christoval Ferreira was born in Portugal, in 1580. At the age of sixteen he entered the Jesuit order, and in 1609 was sent to the Japan mission; he remained there through many years of persecution, and was long the provincial of his order in Japan. In 1633 he was seized and imprisoned, and finally, under the strain of cruel tortures, recanted his faith--being, it is claimed, the only Jesuit who in all those fierce persecutions, became an apostate. His life was spared, but he was compelled by the Japanese to witness the martyrdom of his brethren, and even to decree their fate. At last Ferreira, tormented by remorse and shame, surrendered himself to the authorities as being still a Christian, and died (1652) as a martyr, suffering long and extreme torments. See Crétineau-Joly's account of his career, in _Hist. Comp. de Jésus_, iii, pp. 161-164.

Murdoch and Yamagata say of this Jesuit (_Hist. Japan_, p. 633): "As to the story that Ferreyra repented and was _fossed_ at Nagasaki in 1653 (at the age of seventy-four), there seems to be no foundation for it."

[92] Apparently a corrupt Spanish pronunciation of the Japanese Jodo (also written Jíôdo, and Jodo), the name of one of the Buddhist sects which flourish in Japan. It was founded in 1174 _A.D._--by one Honen, according to Griffis; by Genku, according to Rein. Iyeyasu and his successors were adherents and benefactors of this sect. "Its priests strictly insisted upon celibacy, and abhorred the eating of flesh. They taught that the health of the soul depends less upon virtue and moral perfection than upon the strict observance of pious practices" (Rein). See Griffis's account of Buddhism in Japan, in his _Mikado's Empire_, pp. 158-175; and the chapter on religious systems in Rein's _Japan_, pp. 442-464.

[93] This is the volcanic mountain called Onzenga-take, situated in the northern part of Shimábara peninsula--noted for the terrible massacre of Christians, in 1637, at Arima, a town in the south of the peninsula--and east of Nagasaki. The last great eruption of this volcano took place in 1791-93, in which, it is said, fifty-three thousand people lost their lives. Its height is estimated at one thousand meters, and at its base are numerous hot springs. See Rein's _Japan_, pp. 17, 43, 54, 86.

[94] Regarding this letter, see note in brackets at end of this document.

[95] Probably Sendai, in the province of Satsuma.

[96] This would seem to be Otsu, the chief town of the province of Omi; it lies northeast of Ozaka (the Ojaca of the text).

[97] This must have been some gossip or canard cited by the writer; for Iyemidzu (grandson of Iyeyasu), who was then shogun, reigned from 1623 to 1651. The death of the "King" (_i.e._, tono or daimio) of Arima is also related, in more detail, by La Concepción (_Hist. de Philipinas_, v, pp. 160, 161); he says that a multitude of foxes surrounded Bugandono on the road from Nangasaqui, accompanying him, leaping and barking about his litter "until he reached Ximabara, where they suddenly disappeared. Immediately that wretched man was overpowered by a fury against himself, so great that, sword in hand, he compelled his servants to beat him soundly with bamboos. They dealt him so many blows that they inflicted upon him a wretched death"--a punishment for his cruelties against the Christians.

"The great Shinto temple of Inari [the goddess of rice] at Kyoto is the model of all other shrines dedicated to this popular divinity, for on this lonely hillside twelve hundred years ago Inari was supposed to manifest herself to mortals. A colossal red gateway and a flight of moss-grown steps lead to the main entrance flanked by the great stone foxes which guard every temple of Inari, and symbolize the goddess worshipped under their form. Japanese superstition regards the fox with abject terror; his craft and cunning are celebrated in legendary ballads; and a condition of mental disorder, known as 'possession by the fox,' is a common belief, bringing crowds of devotees to Inari's temples, either to pray for the exorcism of the demoniac influence, or to avert the danger of falling under the dreadful spell." (_Macmillan's Magazine_, December, 1904, p. 117.)

[98] Thus in the transcript, but evidently should be 1633; for the reference to the _ad interim_ government of Lorenzo de Olasso, past the middle of this document, shows that it was written in 1632.

[99] From this point to nearly the end of the bull, I have found it necessary to simplify the phraseology considerably, while carefully preserving the sense. The passage in question, while not hard to understand in Latin, would be, if translated literally, almost unintelligible in English--a long, wordy repetition of revocatory and annulling clauses, for many of which there is no precise and brief equivalent in English. Nor is the Latin itself elegant; and a few words and phrases can only be guessed at--these, however, not affecting the real sense, or involving any matter of importance.--_Rev. T. C. Middleton_, translator.

[100] Juan García (afterward named "de la Cruz") came to the Philippines in 1632; he must therefore have sent to Sevilla almost immediately after his arrival in the islands the letter from which this document was printed. He spent four years laboring in the Formosa mission; and in 1636 went to China, where he spent most of his remaining years. Persecuted in that country as a Christian preacher, he finally was seized by Chinese soldiers, and so maltreated that his injuries caused his death December 8, 1665, at Fogan; he was then sixty years of age. See _Reseña biog. Sant. Rosario_, i, pp. 411-414, for sketch of his life.

[101] Sebastián Hurtado de Corcuera. See vol. xvii, p. 291.

[102] See account of the founding of the Jesuit missions in China, _vol. vi_, p. 208. The work begun by Ricci (see _vol. xv_, p. 178) was continued by Johann Adam Schall von Bell, a German Jesuit, who entered China in 1622, remaining there until his death in 1669. He was a noted astronomer and mathematician, and for his learning and talents was greatly esteemed by the Chinese, especially at the imperial court; the reformation of the Chinese calendar was entrusted to him, and rank and emoluments were conferred upon him. The missions in China were not molested by the authorities after 1622; but the conflicts between the Chinese and Tartars, which ended in the overthrow of the Ming dynasty, greatly injured the work of the missionaries from 1630 to 1660. At the time of our text, the Jesuits were on friendly terms with the authorities, and their work prospered especially in Peking. See account of Catholic missions in China, in Williams's _Middle Kingdom,_ ii, pp. 290-325; and in Crétineau-Joly's _Hist. Comp. de Jésus_, iii, pp. 165-184.

[103] _Medias anatas_: half of the first year's income; a tax which was paid to the crown upon entering any office, pension, or grant. It was introduced into the Indias by a law of 1632. See _Recopilación leyes de Indias_, lib. viii, tit. xix.

[104] Spanish, _Religion_. This word was first used in the sense of "monastic order" or "monastery" in the sixth century, in France. This narrower sense was used along with the broader one, until the latter was gradually crowded out (during the second half of the fourteenth century); being, however, finally recovered during the epoch of the Reformation; The term "man of religion" (_homo religionis_, _homme de religion_) was never used in Latin, French, or English to mean a pious man, but exclusively for a man belonging to a religious order. See "History of the word _religio_ in the Middle Ages," by. Professor Ewald Flügel, of Leland Stanford Junior University--an abstract of which is printed in _Transactions_ of American Philological Association, 1902, pp. ci, cii.

[105] Thus in our transcript; but in the king's answer to this letter (_post_) the name appears as Rivero.

[106] Probably referring to the people of Butung or boeton, a large island off the southeastern peninsula of Celebes; their state of civilization is similar to that of the Macassar and Bugis of that island.

[107] This recommendation was thus answered by the king, in a despatch to Corcuera dated Madrid, December 1, 1636: "Inasmuch as it is proper that all the prelates take personal charge of the government of their churches, thus fulfilling their so stringent obligations for that, I have thought it best--notwithstanding that I charge them by a decree of the same date as this that, if they should be absent from their churches, they shall without fail go to reside in them--to order you, as I am doing, to see for your part by repeated urgings that they go to reside at and to serve their churches, in case that any of them should be absent." This is found in the "Cedulario Indico," at Madrid--pressmark, "Tomo 39, fol. 228."