Chapter XVIII (5)

The eighth is named Don Bartolome de Cañedo. He is the son of one of the conquerors who served your Majesty many years in these islands. He is a prominent and estimable man and has attended lectures in arts and theology. He is at present my crossbearer [in processions].

The ninth is named Licentiate Manuel Rabelo. He has been long in this country, and is a learned man and a good preacher. On account of his qualifications he has obtained the best benefices which have been assigned; and at present has the district of Tabuco, twelve leguas from this city.

The tenth is named Don Diego de Velasco. He has studied arts and theology, and is the nephew of the most deserving, exemplary, and honored ecclesiastic that we have had in this cathedral--who was provisor for a number of years, and schoolmaster, and distributed all his property among pious works. He was named Don Miguel de Velazco.

_Fray Hernando_, archbishop of Manila.

BIBLIOGRAPHICAL DATA

The following documents are obtained from MSS.--except No. 2, which is printed--in the Archivo general de Indias, Sevilla:

1. _Manila treasury accounts_.--"Simancas--Secular; Audiencia de Filipinas; cartas y espedientes del gobernador de Filipinas vistos en el Consejo; años 1629 á 1640; est. 67, caj. 6, leg. 8."

2. _Letter from Andres del Sacramento_.--The same as No. 1.

3. _Letter from commissary-general_.--The same as No. 1.

4. _Discussion regarding Portuguese trade_.--"Simancas--Secular; Audiencia de Filipinas; cartas y espedientes de personas seculares de Filipinas vistos en el Consejo; años 1635 á 1642; est. 67, caj. 6, leg. 41."

5. _Military services of Filipinos_.--The same as No. 4.

6. _Request for Jesuit missionaries_.--The same as No. 1, save the dates, "1629 á 1637."

7. _Letter from Zamudio_.--"Simancas--Secular; Audiencia de Filipinas; cartas y expedientes de los obispos sufraganes de Manila; años 1579 á 1679; est. 68, caj. 1, leg. 34."

8. _List of ecclesiastics_.--"Simancas--[Eclesiastico?]; Audiencia de Filipinas; cartas y expedientes del arzobispo de Manila; años 1579 á 1690; est. 68, caj. 1, leg. 32."

The following documents are taken from the "Cedulario Indico" in the Archivo Historico Nacional, Madrid:

9. _Royal decrees_, 1633-35.--"Tomo 39, fols. 209, 196b, 197b, 201b, 203b, 213b, 214, 217b."

10. _Tenure of encomiendas_.--"Tomo 32, fol. 276b."

The following documents are obtained from MSS. in the Academia Real de la Historia, Madrid:

11. _Letter of consolation_.--"Papeles de los Jesuitas, tomo 84, no. 20."

12. _Letter from a citizen of Manila_.--The same as No. 11, except "no. 42."

The following document is obtained from a MS. in the Biblioteca Nacional, Madrid:

13. _Memorial by Monfalcon_.--"Tomo de papeles varios, impresos y MSS. relativos á Indias; Aa--47."

The following document is taken from _Recopilación de leyes de Indias_:

14. _Laws regarding navigation and commerce_.--In lib. ix, tit. xxxxv.

The following documents are taken from Pastells's edition of Colin's _Labor evangélica_:

15. _Opinion of Council and decree_.--Vol. iii, pp. 755, 756.

16. _Letter from Pedro de Arce_.--The same as No. 15, but pp. 796, 797.

The following document is taken from Diaz's _Conquistas de las Islas Filipinas_:

17. _Conflicts between civil and ecclesiastical authorities_.--In pp. 323-343.

NOTES

[1] A note to this law in the _Recopilación_ says that the prohibition of reciprocal commerce between Perú and Nueva España for natural products, and with various limitations, was raised by a decree of January 20, 1774.

[2] Título xxii is entitled: "Of the captain-general of artillery, the artillerymen-in-chief, and others of the war and trading fleets; the artillery, arms, and ammunition." It consists of forty-eight laws.

[3] The above law refers to lib. viii, tit. xvi, ley xvii, which reads as follows: "We order that the valuation of Chinese merchandise be made in Nueva España, in the same way as the merchandise which is sent from these kingdoms, observing in it the ordinances that have been established. After it has been made, it shall be remitted to the bureau of accounts of Méjico, so that it may make the account, and give certifications of what must be collected, and from what persons." The law is dated Madrid, December 6, 1624.

[4] See VOL. xvii. p. 34, law lxxi.

[5] See _VOL. XVII_, pp. 39, 40.

[6] The parenthetical clause is evidently the work of one of the clerks who copied the decrees in the "Cedulario Indico." The decree mentioned, whose general tenor can easily be seen from the present decree, is not given, probably owing to an oversight of the transcriber, too late to rectify.

[7] The decree whose location is above given.

[8] Also contained in the "Cedulario Indico," immediately following the decree here presented, to which it is very similar in tenor.

[9] An island off the south coast of Batangas, Luzón, midway in the channel between that island and Mindoro.

[10] The manuscript has a side- or sub-heading at the right that reads "Pieces of gold," and in the margin at this point is the figure 10.

[11] Spanish, _el cargo de penas de Camara_. _Cargo_, as thus used, refers to the amount charged on the books of the accountant, and especially to the general balance struck; in a general sense, _cargo_ and _data_, in the old Spanish system of accounting, corresponded to "debit" and "credit" in modern bookkeeping. The difference between these (_alcance_), in an individual account, would be nearly the same as our term "balance of account." The old Spanish methods of accounting were somewhat different from the modern, and based on more complicated procedure; and it is difficult to find modern equivalents for various words and phrases used therein--especially for some which designate the duties of accountants, and for others which are no longer in actual use. The whole accounting and auditing system was very elaborate and characteristically suspicious. There were, in every case, two men working together; and, if one of them was absent, some different work must be assigned to the other for that day, by the bureau of accounts. There were three classes of employees in this work, in the Spanish colonies: the _contadores de cuentas_ (who apparently were of higher rank than the others), _contadores de resultas_, and _ordenadores de pago_. The second of these terms is no longer used in accounting, and no satisfactory explanation of its commercial use is given in lexicons. The _ordenadores de pagos_ (an office abolished at intervals) might correspond to our disbursing officers, save that they did not, I think, actually handle the money; hence, their functions rather correspond to a part of the duties of our auditors. It may be that the term _cuentas_ is used in the accounting system to define accounts in general, items of any and all sorts owed to the state; and _resultas_, as referring to the accounts kept of money paid out, on one or another account, by the public treasury--its balances (_alcances_) being, therefore, the sums remaining over and above the amounts spent. This would give us a system of accountants for the items owing to the state--in other words, for its incomes; and another system of accountants for the expenditures of the government. In such case, _resultas_ might also designate the balances reverting to the credit of the state--that is, the unspent balances of various funds; this meaning would harmonize with the related functions of the _contadores de resultas_ and the _ordenadores de pagos_, who supplied each other's places. These are suggestions rather than definitive statements, for which latter is needed expert knowledge of the old Spanish accounting system. The _Recopilación de leyes de Indias_ contains much information on these points; see especially lib. viii, tit. i, ii, xxix; lib. ix, tit. viii.--_James A. LeRoy._

[12] _Mesada_: a month's pay or salary. The _derecho de mesada_ was a tax of that amount levied (like the half-annat on civil offices) on ecclesiastical benefices and preferments which had been granted by the popes to the crown of Spain as part of its royal patronage of religion. Laws regarding this tax may be found in _Recopilación de leyes de Indias_, lib. i, tit. xvii; the first of these is dated 1629. See also _Teatro de la legislación universal de España y Indias_ (Madrid, 1791-97). The mesada was to be collected on the basis of the receipts from each preferment during the five years preceding the new incumbent's entry upon his office.--_James A. LeRoy_.

[13] _Estrados_: literally, "platforms;" the platform on which stood the royal throne, or the seat of the judge, afterward came to mean the court itself. Perhaps the Manila treasury received from Mexico a sum for the proper maintenance of the dignity of the tribunals, for the hangings, furnishing, platforms, etc. This might also refer to the platforms and carpets and hangings provided in the cathedral for certain royal officials.--_James A. LeRoy._

[14] In the margin at this point occurs: "4 [pieces of gold]; 3 rings."

[15] In the margin at this point occurs: "4 [pieces of gold]; 3 rings."

[16] In the margin at this point occurs: "4 [pieces of gold]; 3 rings."

[17] In the margin at this point occurs: "88 taes, 1 real of gold."

[18] This raid spread fear and alarm throughout the Visayas; and the religious, especially the Jesuits, urged the governor (then Cerezo de Salamanca) to provide some defense against the pirates. Accordingly he ordered (although in the face of much opposition) the establishment of a fort and garrison at Zamboanga, Mindanao; and to aid in the expenses of this enterprise, a contribution of a ganta of rice from each tribute in the Visayas. (Combés says that this measure originated with the Jesuit Bueras.) This contribution was afterward extended to all the provinces, and was known as "the Zamboanga donation." The fort at Zamboanga (begun June 23, 1635) was planned by the Jesuit Melchor de Vera, and built under his direction. See accounts given by Combés (_Hist. Mindanao_, col. 213-224), Murillo Velarde (_Hist. Philipinas_, fols. 76b-78a), and Montero y Vidal (_Hist. Filipinas_, pp. 190-192).

[19] "The seed is the blood of Christians."

[20] A corruption of _kasis_ (VOL. XVI, p. 134), or _kázi_, an appellation of Mahometan preachers.

[21] Part of the thirty-fifth verse. The quotation should end with _eam_. The English is: "And whosoever shall lose his life for my sake and the gospel, shall save it."

[22] Translated: "_He that shall lose (his life)_, He says, _for my sake._ There is the whole cause. _He that shall lose_, not in any way whatsoever, not for any reason that you like; but: _For my sake_. In prophecy those other martyrs already said: _For thy sake we are killed all the day long_ (Ps. xliii, 22). Not therefore is it the punishment, that makes a martyr, but the cause." This is found in St. Augustine's sermon _In natali martyrium_ ("On the festival of martyrs"), cap. ii, sec. 2; it is Sermon 331, ed. Migne, Paris, 1841 and 1845--in older codices, "Sermon 100 _de Diversis_."--_T. C. Middleton_, O.S.A.

[23] Translated: "If a robber should assault, or a wild beast attack, or hunger or thirst or cold afflict, one fleeing in the desert and mountains, or a storm or hurricane drown one making haste through the seas in precipitate navigation, Christ beholds in him His soldier, wherever he may be fighting; and He gives the reward to him who dies persecuted for the name of His honor, which He promised that He would give at the resurrection. Nor less is the glory of martyrdom, in having perished not in public, nor in the midst of a multitude, when the cause for which he dies is to lose his life for the sake of Christ. For the witnessing of martyrdom, it is enough that He was witness who approves and crowns the martyrs."

[24] Théophile Raynaud was born November 15, 1587, at Sospello, in the county of Nice, and entered the Society of Jesus November 21, 1602. He taught grammar and the humanities at Avignon, philosophy for six years and theology for ten at Lyons, where he was also prefect of studies for two years. He lived for some years at Grenoble, Chambéry, and Rome, and passed the last thirteen years of his life at Lyons, where he died October 31, 1633. He was a most voluminous writer, but his style was poor. Some of his works have been printed, while others exist only in manuscript. He had planned to print them all together, but death hindered the project. The book referred to in the text is _De Martyrio per pestem Ad martyrium improprium, et proprium vulgare comparato, Disqvisitio Theologica, Theophili Raynavdi Societatis Iesu Theologi_ .... (Lvgdvni, Sumpt. Iacobi Cardon, M.DCXXX.) See Sommervogel's _Bibliothèque_.

[25] "In goodness and liberality."

[26] A portion of St. Mark x, 30. The Latin of the entire passage is: _Qui non accipiat centies tantum, nunc in tempore hoc: domos, et fratres, et sorores, et matres, et filios, et agros, cum persecutionibus, et in sæculo futuro vitam æternam_. The English of the Douay version is: "Who shall not receive an hundred times as much, now in this time; houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions, and in the world to come life everlasting."

[27] Translated: "I greet you, well-beloved and blessed brethren, yearning also myself for the joy of seeing you, if only the conditions of place would allow me to reach you. For what could be more to my wish and my joy than to be with you now? ... But because no opportunity now offers for this happiness of being present myself to your eyes and ears, I am sending this letter instead; whereby I equally felicitate and exhort you to stand strong and firm in your confession of the heavenly glory: and, having entered upon the way that the Lord has honored, to go forward in spiritual strength to receive the crown." This is the "Letter of St. Cyprian to Sergius and Rogatianus, and other confessors in the Lord"--no. vi in Tauchnitz ed. (Lipsiæ, 1838).--_T.C. Middleton, O.S.A._

[28] "Let them be of a considered and chaste eloquence, that they may be a cause for edification."

[29] _Bancon_: "A boat with three oars to the side, which is used in China."--_Dic. Nacional ... de la lengua Española_ (Madrid, 1878).

[30] The language of this sentence is somewhat obscure and elliptical, but would seem to indicate that the Portuguese fear the diminution of their trade in China with its natives, and the loss of their prestige in the carrying trade outside that country.

[31] Gaspar de San Agustín, the author of the first part of the Augustinian history of the Philippines (Madrid, 1698), was one of the most prominent Augustinians who have ever been in the islands. He was born in Madrid in 1650, and professed in the convent of San Felipe el Real in 1667. On going to the islands he ministered at Lipa (1689-1692), Parañaque (1693, 1708, and 1719), Pásig (1695 and 1716), Malate (1698 and 1714), Tambobong (1702 and 1707), Tondo (1699, 1701, and 1710); and exercised the duties of procurator-general (1677 and 1686), provincial secretary (1686), definitor (1689 and 1711), visitor (1701), and commissary of the Holy Office. He died after a long and painful sickness, which deprived him of his sight, at the convent of San Pablo at Manila, in 1724. He was a graceful poet, and, besides his history and the materials for the present work, he left various writings, among them his famous _Compendio de la arte de la lengua tagala_ (Manila, 1703). His letter on the nature of the Indians will be published later in this series. His history is said to be the most interesting of those on the Philippines. See Pérez's _Catálogo_, pp. 134-136.

[32] Casimiro Diaz was a native of Toledo, being born in 1693. He took his vows in the convent of San Felipe el Real in 1710, and after his arrival at the Philippines completed his literary studies. He was stationed in the missions at Magalang (1717), Mexico (1728), Aráyat (1734), Betis (1735), Minalin (1737), and Candaba (1740). He was procurator-general (1719), provincial secretary (1722), definitor (1725), presiding officer of the chapter (1731), qualifier of the Holy Office, chronicler of the Augustinian province in the islands, reader (1744), and conventual preacher. His death occurred in Manila in 1746, and he left behind many writings. See Pérez's _Catálogo_, pp. 222-224.

[33] The editor of Diaz's work is Fray Tirso López, who is still living at the Colegio de Filipinos in Valladolid. He was born at Cornombre, May 25, 1838, and took the Augustinian habit at Valladolid in 1855. He spent the years 1864-1866 in the Philippines, while most of the rest of his life has been passed at the above college, where he has filled various duties. He has several times refused an appointment as bishop, and is well known in certain circles as a writer, being a correspondent of the Royal Academy of History at Madrid. The editors of the present series are under many obligations to him for his kindly interest and aid. See Pérez's _Catálogo_, pp. 525-527.

[34] Juan Ramírez was a native of La Mancha; and, after going to the Philippines, was one of those who contributed most efficiently to the pacification of the Zambales in 1618, and in 1639 fought in the front rank against the Chinese insurgents in Manila. He was missionary in Lipa in 1621, in Taal in 1623, in Bay in 1626, in Taal for the second time in 1630; and definitor in 1632, and provincial in 1635, dying in 1641. See Pérez's _Catálogo_, p. 91.

[35] Teófilo Mascarós was born in Valencia, and professed in the province of Aragon, and became doctor and master of sacred theology in the university of Orihuela, and prior of the convent of Mallorca. Upon his arrival in the islands, he became missionary in Malate in 1626 and 1629, in Pásig in 1632, in Hagonoy in 1638 and 1641; and was also prior of Bay and Manila, and definitor in 1635. He died while prior and missionary of the village of Bay (June 26, 1644). See Pérez's _Catálogo_, p. 101.

[36] Andrés Verdugo was a native of La Mancha, and professed in the province of Castilla where he became reader of philosophy. Having been destined for the Tagál provinces, after having read theology and the canons in the convent of San Pablo at Manila, he became a missionary in the villages of Tambobong (1629), of San Pablo de los Montes (1630, 1638 and 1650), of Bulacan and Pásig (1641), of Taguig (1644), and of Bay (1656). Being elected prior in 1647, he resigned that office, and continued his ministry until 1653, when he was elected provincial. He died in Bay in 1656. See Pérez's _Catálogo_, pp. 99, 100.

[37] Fray Diego Martinez was born in La Mancha, and professed in the province of Castilla in 1613. He was minister of Barbarán in 1626, of Passi in 1629 and 1632, of Mambúsao in 1635 and 1639, of Oton in 1641, of Dumalag in 1644, of Batan in 1648, of Dumangas in 1650, and of Panay in 1651 and 1653. His death occurred probably about the year 1656. See Pérez's _Catálogo_, p. 99.

[38] Diego Collado, O.P., was a native of Miajadas, in Estremadura, and took his vows in the convent of Salamanca July 29, 1605. He labored for some years in Cagayán, and in 1619 was sent to Japan, where he became vicar-provincial. Recalled thence in 1622, he was sent to Spain as procurator, where he worked zealously for the order. In 1635 he returned to the islands with twenty-four religious, when he caused great disturbances in the province. Being at last abandoned by Corcuera, his schemes came to naught; and he was sent to Cagayán, where he remained until 1641, when he set out for Manila in order to return to Spain at the king's command, but was drowned at Cabicungan. He continued the history of Japan written by Orfanell, and printed it in 1632 at Madrid; and he also compiled and published a Japanese dictionary in 1631 at Rome. See _Reseña biográfica_, i, pp. 338, 339.

[39] Diego de Ordax was born in León in 1598, and professed in the convent of Burgos in 1618. In 1626 he was missionary in Laglag, became subprior of Manila in 1629, prior of Santo Niño de Cebú in 1630, and commissary-procurator in the court of Spain in 1632. He returned to the islands in 1635, and in 1637 was appointed prior of Cebú for the second time and afterward definitor and missionary of Oton (1638), prior of Manila (1644 and 1656), and provincial (1647 and 1659). See Pérez's _Catálogo_, p. 103.

[40] This interdict was imposed by only the local ecclesiastical authorities; but the period in which it occurred renders desirable and interesting a mention of the controversy (then fresh in men's minds) between Paul V and the Republic of Venice, in which the papal interdict on a state or commonwealth was deprived (1606) of its power as a weapon of the papal authority. A full account of this episode, in which the chief figure was the celebrated Fra Paolo Sarpi, is given by Andrew D. White in his "Fra Paolo Sarpi," in _Atlantic Monthly_, xciii (1904), pp. 45-54, 225-233. Cf. Ranke's _Lives of the Popes_ (Foster's translation, London), ii, pp. 110-130, and iii, 123, 124; and Alzog's _Universal Church History_ (Pabisch and Byrne's translation, Cincinnati, 1878), iii, pp. 365, 366.

[41] The University of Mexico was founded in 1551 (some make it earlier), its endowment being begun with property left for that purpose by Mendoza, the first viceroy, and afterward increased by royal grants and private bequests. In the troublous times of the nineteenth century, the national university languished, and finally perished.

[42] This quotation includes a portion of the second verse and all of the third, fourth, and fifth verses of the sixth chapter of the apocryphal book of Wisdom, and is as follows in English: "... Learn, ye that are judges of the ends of the earth.

Give ear, you that rule the people, and that please yourselves in multitudes of nations;

For power is given you by the Lord, and strength by the most High, who will examine your works, and search out your thoughts;

Because being ministers of his kingdom, you have not judged rightly, nor kept the law of justice, nor walked according to the will of God."

[43] Cf. La Concepción's account of these controversies (_Hist. de Philipinas_, v, pp. 254-290). He says that Corcuera arrived in the islands at the height of the discussion in Manila over the maintenance of a fortified post at Zamboanga in Mindanao; that he was on intimate terms with the Jesuits, who were anxious for the benefit of their missions to have Zamboanga occupied; and that their influence led Corcuera to support that measure. La Concepción blames the Jesuits throughout the controversy with the archbishop; and his account is more detailed than Diaz's. See also accounts by Murillo Velarde (_Hist. de Philipinas_, fol. 86-89), and Montero y Vidal (_Hist. Filipinas_, pp. 192-197).

[44] The exile of Archbishop Felipe Pardo occurred March 13, 1683, and his restoration to his see, November 15, 1684. The matter aroused considerable controversy which extended over a number of years. The controversy was most bitter, and the manuscripts concerning it pro and con aggregate some tons, and are scattered in various archives. The episode will be noticed in its place in this series.

[45] Murillo Velarde says (fol. 89, verso) that this occurred in 1637. Colin does not mention the controversy between the archbishop and governor; and most of the friar chroniclers omit it.

[46] The following chapter consists of a short extract from book 1, chap. i, p. 4, of Baltasar de Santa Cruz's _Historia_, which is followed by a heavy and would-be learned discussion filled with classical allusions, by an auditor, Licentiate Salvador Gomez de Espinosa, of which Tirso López, the Spanish editor, says that it might have been omitted without any loss to Diaz's _History_.

[47] This decrease and almost total disappearance of the sardines from the bay of Manila from those times, is easily explained without the necessity of considering it a miracle, by the great movement of coastwise trading vessels, which have come into those waters, from which as is known, several species of fish flee.--_Fray Tirso López._

[48] _Guerrero_ means "warrior."

[49] He died on July 1, 1641, aged seventy-five years. La Concepción cites (_Hist. de Philipinas,_ v, pp. 301-303) the book of memoirs preserved in the Manila cathedral (mentioned by Diaz, _ante_. near the end of chap, xvii), for various particulars regarding Archbishop Guerrero's life and character.

[50] Lorenzo Goreto was born at Ferrara, November 1, 1592, and entered his novitiate at Rome, December 8, 1608. He went to the Philippines (1622), and labored in the Visayan missions, where he died June 17, 1638. Murillo Velarde says that he was master of theology in Manila, and that he was a very learned man. See his _Hist. Philipinas,_ fol. 102 verso-103; and Sommervogel's _Bibliothèque_.

Luis de Pedraza was a native of Baeza, Spain, and entered the Jesuit order in the province of Andalusia. He was a prominent laborer in the Visayan missions, and held important posts in the college of Manila. Later, he went to Mindanao, and died at Zamboanga, October 22, 1639. (Murillo Velarde, _Hist. Philipinas,_ fol. 107.)

[51] _Maestro de prima: prima_ was the name applied to the first three hours of the day, the term being extended to universities and studies, indicating the lessons that came during that period, or the professor who gave his lectures during that period.

[52] _i.e._, "as a precautionary measure."

[53] Lucas García, who belonged to the mission of 1615, performed missionary duties in Cagayan, and was also vicar of Fotol, of Maquilá, and jointly rector of Santo Tomas, and procurator-general. He was later vicar of Gattoron, of Fotol, of Tocolana, and of Lallo-c, and also served in the province of Cagayan for a number of years. He was also definitor several times, and vicar-provincial in Cagayan. In 1633 and 1635 he was vicar-provincial in Formosa, being also vicar of Nuestra Señora del Rosario, at Tanchui. After thirty-six years' labor in the Indias, he died at Lallo-c about 1651. See _Reseña biográfica,_ i, p. 349.

[54] The ringing of bells at a certain hour (usually sunset), which admonishes the faithful to pray for the souls in purgatory. The _alabado_ meant a hymn sung in praise of the sacrament when it was placed within the tabernacle.

[55] The only Burguillos mentioned by Huerta is Pedro, a lay brother connected with the Japanese missions, who died at Manila in 1615--apparently therefore, not the one mentioned in our text.

[56] The Cistercian Order was founded by St. Robert, the son of a gentleman of Champagne, who had taken the Benedictine habit, at Cistercium (the modern Citeaux) in 1098, and professed the rule of St. Benedict. The rule was very austere, but despite various reforms, it gradually became relaxed and approached the observance of other orders. The Trappists are an offshoot of this order. See Addis and Arnold's _Catholic Dictionary_, pp. 186-188.

[57] An ambassador (generally a cardinal or bishop) sent by the pope to a foreign prince, with full powers.

[58] The following royal decree on this subject was issued in 1637: "Inasmuch as I have been informed that many soldiers and sailors who are in my service in the Filipinas Islands are becoming, and have become, religious, while indebted in large sums of maravedis to my royal treasury for pay which has been advanced to them; and that, after having been for some years in the orders, they leave them and wander about as vagabonds with the utmost freedom, and refuse to reënter my service: desiring to apply a corrective to such delinquencies, and the matter having been conferred over in my royal Council of the Yndias, I have considered it fitting to issue the present. By it I request my very reverend archbishop in Christ, the father of the metropolitan church of the city of Manila, and charge the venerable and devout fathers-provincial and other superiors of all the orders in the territory of his archbishopric, to note that they are to inform my governor of the said islands whenever such cases shall occur to the prejudice of my treasury, and that the culprits be punished as is fitting. No one may take the vows of religion without first satisfying the amount that he shall thus owe. In order that the contents of this my decree may be well known to all, I order my governor and captain-general of the said Filipinas Islands to publish it in all the necessary places, and to send a copy of it to the provincials of the orders throughout the said islands, in order that they may give to its fulfilment the earnest attention to which they are obliged; for such is my will. Madrid, December 23, 1637."

The copy of this decree existing in the Archivo general de Indias at Sevilla--with pressmark, "Audiencia de Filipinas; registros de oficio; reales ordenes dirigidas á las autoridades del distrito de dicha Audiencia; años 1635 á 1672; est. 105, caj. 2, leg. 2, lib. 4"--bears the following endorsement in the margin: "In order that no soldier or sailor in the Filipinas Islands who may be indebted to the royal treasury may take the vows of religion without first satisfying the amount of his debt."

[59] _Dominicans_.--Domingo Gonzalez came to the islands in 1602; for several years he was an instructor in theology in the cathedral of Manila, and afterward spent five years as a missionary in Cagayan. Returning then to Manila, he was rector of the college of Santo Tomás, provincial of his order (chosen in 1633, and again in _1644_), and commissary-general of the Inquisition for sixteen years. He died November 5, 1647, at Manila, at the age of seventy-three.

Francisco de Herrera came with the mission of 1598. He filled numerous important offices in the order--among them, those of provincial (1629-33), rector of Santo Tomás, and commissary-general of the Inquisition. He died at Manila, August 9, 1644.

Antonio Gonzalez accompanied the mission of 1632, and at first was an instructor in Santo Tomás; but early in 1636 he went to Japan, where he suffered martyrdom, September 24, 1637.

Sebastian Oquendo also began his labors in the Philippines as instructor at the college in Manila; he afterward held various offices in the convent there, but died at Méjico in 1651. (All these notices are obtained from _Reseña biográfica,_ vol. i.)

_Augustinians_.--Juan de Montemayor came to Manila in 1613. He held important posts in the order, and was minister in several Indian villages; and died at Manila in 1638.

Alonso Carbajal arrived at the islands in 1618. Among the posts of honor which he held was that of provincial (1644), and more than once he declined a bishopric offered to him. He also spent several years in missionary labors, among the Pampangans and Visayans, and died therein (1654).

Diego de Ochoa had just come (1635) to the Filipinas mission; he ministered in several villages in Luzón, and died in 1648. (These notices are obtained from Pérez's _Catálogo_.)

_Franciscans_.--Gerónimo del Espiritu Santo came to Manila in 1633, and in the following year became vicar-provincial. He accompanied the sisters of St. Clare to Macao (1634), who founded there a convent of their order. From January, 1635, to June, 1637, Fray Gerónimo was minister-provincial; he then retired to Sampaloc, and in 1638 departed for Mexico. The ship was wrecked on the Marianas, and this priest, refusing to save his life while he could console the dying, perished with the rest, September 21, 1638.

Jose de Santa Maria began his labors in the Philippines as early as 1621, and seems to have been a missionary among the Indians from 1626 to 1637. He was minister provincial during the first half of 1638; and died at Manila in 1645.

Vicente Argent arrived at Manila in 1630. In alternating periods of his life he was a missionary among the Indians, and an official of his order at Manila; from January, 1643, to January, 1646, he was minister provincial. In 1656 he sailed for Mexico, but died at sea, before reaching Acapulco. (These notices are obtained from Huerta's _Estado_.)

[60] Another copy of this episcopal decree (found in one of Corcuera's letters dated June 30, 1636) gives the name as here, but adds, "(I mean Santa Monica)"--an error of Corcuera's transcriber.

[61] These last two names, with Fray Gaspar de Santa Maria and Fray Alonso de San Joan above, are apparently those of Recollect priests; but there is no available information regarding them.

[62] _i.e.,_ "by the very act, immediately incurring canonical censure, already imposed."

[63] A reference to the canons of Clement V, which are contained in the collection called _Clementinas_, published by John XXII.

[64] Reference is here made to a long and vexatious controversy over the spiritual jurisdiction of Santa Cruz and Quiapo, between the Jesuits and the diocesan authorities; it was settled in favor of the Society, but not until 1678. See Murillo Velarde's account of this dispute, in his _Historia_, fol. 89 verso-91. Cf. Colin's _Labor evangélica_ (ed. 1663), p. 813; and La Concepción's _Hist. Philipinas,_ pp. 281, 286. Santa Cruz is on the shore of the Pasig River opposite Manila; above it lies Quiapo, and below it Binondo (an island formed by two bayous from the Pasig). As previous documents have often mentioned, Binondo was inhabited chiefly by the Chinese, as also was Santa Cruz.

[65] Diego de Bobadilla was born at Madrid, September 19, 1590; and at the age of sixteen entered the Jesuit order. He came to the Philippines in 1615, and spent fifteen years as an instructor in the Jesuit college at Manila, and five years as its rector. In 1637 he went to Rome as procurator for his order, and returned in 1643 with a band of forty-two missionaries. Again he became rector of the college, and in 1646 was elected provincial. While making an official visitation of the Mindanao missions, he died at Carigara, February 26, 1648. See Murillo Velarde's sketch of his life, _Hist. Philipinas,_ fol. 159, 160.

[66] Francisco Pinelo, who had been prior of the Dominican convent at Tabora, Portugal, came to the Philippines in 1632, where for some time he was vicar of San Telmo at Cavite. Afterward he went to Europe on business of the order--part of which was to secure the dissolution of the Congregation of St. Paul, formed by Fray Diego Collado, in 1636, with the Dominicans who came then with Corcuera (who were called _Barbones_; see Diaz's account _ante_, p. 161). Pinelo remained in Spain, dying in the convent at Segovia, January 23, 1643. See _Reseña biográfica_, i, pp. 391, 420.

[67] There is an evident play on words in this passage. The original reads: "_Que le auian hecho papa ó papilla y que con el les auian querido dar papillas_." "_Papilla_" is the diminutive of "_papa_"--meaning "pope," or "pap"; and the phrase _dar papilla_ is used to mean "deceiving by insidious caresses."

[68] Referring to Juan de Zumárraga, guardian of the Franciscan convent at Abrojo, Mexico; who was appointed (December 12, 1527) the first bishop of the new diocese of Mexico, and protector of the Indians. He filled these offices ably, although his energy and zeal made him numerous enemies. He was made archbishop when the diocese of Mexico was raised to an archdiocese (by papal bull of July 8, 1547); but on account of his great age he declined the honor, and died (June 3, 1548) a few days after those documents arrived, being eighty years old. A cloud upon his memory is the ruthless and vandalic destruction, under his direction, of the Aztec images, manuscripts, and other records, both public and private, for which his agents made close search, not only in the City of Mexico but in all the larger cities and towns--a cruel and irreparable loss to scholars and historians. See Bancroft's _History of Mexico,_ ii, pp. 297-300, 556-559.

[69] Apparently alluding to the penitent thief who was crucified with Christ.

[70] _Secuestrarle_, in MS.; but compare the same letter in Diaz's narration, _ante_, where the word is _secuestrarme_ ("sequester my" property).

[71] A line is omitted here by transcriber; see Diaz's copy, as above.

[72] Francisco de Paula, a native of Segovia, arrived at Manila in 1618, where he ministered to the Chinese, and afterward gave instruction in the college of Santo Tomás for sixteen years. He filled numerous important posts--among them that of provincial (twice), and commissary-general of the Inquisition; and not long before his death he had been appointed bishop of Nueva Cáçeres. He died at Manila, April 5, 1664, at the age of sixty-seven.

[73] The only friar of this name who is mentioned in _Reseña biográfica_ came to the islands with the mission of 1635; "he returned at once to España, summoned by his Majesty to take charge of the chair of mathematics at the court, with a stipend of one thousand ducados a year."

[74] Antonio Gomez de Espejo was born in Manila, in 1604; and made his profession in the Dominican order, at the age of twenty-one. He ministered in various Indian villages in Luzón; and in 1678 died, at Lallo-c.

[75] Pedro Fernandez de Ledo, a native of Mexico, made his profession as a Dominican friar in 1625, at the age of seventeen. He was one of the faculty at Santo Tomás until 1651, when he was chosen prior, and afterward provincial. Ledo died at Manila, October 15, 1662; soon afterward, his appointment to a bishopric was received there.

[76] Applied to a crime that may be tried either in ecclesiastical or secular courts.

[77] Dispensation for receiving orders outside the time specified by the church.

[78] Perhaps some allusion to a well-known proverb or saying.

[79] There is no direct clue to the authorship of this document; but it was evidently written by a lawyer, and one who sided with the Jesuits and the governor. It is possible that this was Fabian de Santillan, appointed by that order as judge-conservator; it would be very natural for him, from prudential motives, to mention himself in the third person in the letter, knowing that it would almost certainly be read by others than his correspondent.

[80] There is here a play on words, the text reading, _que no andan Por El camino Rl_ y derecho. _Derecho_ has a now obsolete meaning, "road," or "path."

[81] That is, to inspect their morals and mode of life.

[82] Fray Francisco Zamudio, an Augustinian by profession, was a native of Mechoacán, Mexico. Little information about him is available; but Pérez says that Zamudio was in Manila in 1594, and died in 1636--an event which, according to Delgado (_Hist. de Filipinas_, p. 178), occurred in 1639. Diaz's mention of it, however (pp. 197-198, _ante_), would imply that the earlier date was the correct one. Pérez does not mention the fact that Zamudio became a bishop.

[83] Spanish, _tablilla_: a list of persons excommunicated, exhibited in churches.