Chapter XV: Wars and conquests in the lake of Malanao (7)

There are various animals in this kingdom, as for instance, carabaos or buffaloes, dogs, domestic and wild swine, monkeys, and goats, and many deer in the mountains. The Spaniards have brought here cows and horses. The cows have multiplied remarkably. The horses are numerous, and are small. It is a land of many reptiles and serpents; for it is damp and hot. In especial is there one species known as olopong. [81] There is no preservative or antidotal herb against its bite. Others [i.e., pythons] are called sauas, which are very large. One of these will hang from a tree, catch whatever living thing passes below--such as deer, man, or swine--and swallow it whole. It has a very large and excellent gall, which is a proved antidote for or preventive of [poison]. The mountain Indians eat that snake. It breeds in the mountains on the opposite coast of Valer and Palinan. The other animals above mentioned are numerous throughout the kingdom. In the same manner these islands abound in large and small fish. Tunnies are caught on the opposite coast of Casiguran and in the lake of Bong-bong--although as the country is so hot, few of them are in good condition when they reach Manila. The most remarkable fish is the crocodile, which here is called buhaya. It is a fierce animal, [living in both] land and water, and thus sustains itself by hunting and fishing, although it does not go far inland. The rivers and lakes are full of those animals. In the province of Camarines there is a lake of fresh water where there are so many crocodiles that the surrounding villages collect to kill them; and they are accustomed to kill fifty, sixty, or a hundred of the creatures. Their flesh is not eaten, and hence they are good for nothing. There are also various species of birds. They multiply but little, for the serpents eat them. The principal birds are fowls like those of España; other fowls, smaller like partridges, which breed in the mountains; many turtle-doves and pigeons, and anades [82] and ducks. There are but few metals. The Indians get gold from their mines. Our missions contain the mines of Paracali, and that village is supported by the gold that is obtained there, for it has no other resources. Those mines fill up immediately with water; and hence they are of no importance to the Spaniards. But the Indians who are plodding, and work little by little, get a sufficient quantity of it. A mine was discovered in that village some years ago, from which considerable gold was extracted. It filled with water and now a wonderful vein is seen there. Some Spaniards have attempted to draw off the water, because of the great wealth that it shows, but they have not succeeded. Another mine, of copper, was discovered in that same village of Paracale. [83] Some copper, though little, was obtained from it, and then it was abandoned because the cost was more than the profit. There is a prolific mine of rock sulphur in the province of Camarines. That province also has a very lofty and steep volcano which is constantly throwing out streams of fire. Some years ago, an eruption from it wrought damage to the neighboring villages. During these last years, the noise and din that has been heard in the interior [of that volcano] has been remarkable, and on that account the neighboring villages are full of fear. [84] These islands also contain many civet cats, which breed in the mountains; and many swarms of bees, from which the Indians get a quantity of wax. There are forest trees for buildings and ships. There are many excellent fruit trees. There are many kinds of bananas and oranges, most of which have been brought by the Spaniards from China. The oranges that the Indians had in their pagan state are very large, of the size of a Spanish gourd; and the taste is pleasant and resembles that of a grape. The Spaniards have also brought melons from España, China, and Japón; as well as radishes, cabbages, lettuce, onions, and garlic; also camotes or potatoes, which have resulted very well, and are a source of great support for this kingdom. The Indians also formerly had other very good and useful roots, and various kinds of kidney beans. The sugar-cane also is produced throughout this kingdom, and a quantity of sugar is manufactured from it, although, it is not so sweet as that of España. Rice is the principal product of this kingdom. It is abundant, and there are various species of it; and it is harvested and sown throughout the year. Wheat comes from China, and a quantity formerly came from Japón. A quantity is also grown in this kingdom, although it is degenerating yearly, and accordingly it is necessary to bring new seed from Therrenate every fourth year. Our friars brought some shoots of the clove in a pot for transplanting. They were transplanted in various climates, and in different villages. Two shoots took root in the village of Mahayhay and produced fruit, and the cloves were as good as those of Therrenate. The first fruit that was gathered was sent to the governor of these islands, Don Juan Zereço. Those two trees were lost afterward, and consequently none have been left in the kingdom. Some grapevine shoots have been brought from China, which after being transplanted in these islands have become good vines. The arms which have been and are commonly used by the natives of the kingdom are bows and arrows, a small lance and a shield of elongated round shape, like a pavés. [85] The Indians who live far from Manila are doubtless skilful in the use of the bow and arrow. The Negrillos who wander through the mountains, and support themselves by hunting, are very skilful. The latter people have no government or settlements, and consequently they are not conquered. Considerable cotton is gathered throughout the kingdom, from which the Indians weave various kinds of cloth and textiles, of which they manufactured their clothes and vestments when they were pagans. Now they generally make them of mantas and pieces brought from China; and thus they are clad very well, tastefully, and in clean garments. In the province of Camarines, near the village of Malinas, there is also a hot-water spring, which issues from the ground boiling. Consequently, it destroys every living thing that falls into it; and, if wood or bone falls into it, converts them into stone.

The tributes and the persons who confess, who were above enumerated in each mission and ministry, were drawn from the lists which we have in the government [offices]. Without doubt those of our missions are a few more or less; for the exact number at present cannot be estimated except by consulting the lists which are made for confession every Lent. There are nearly seventy-six thousand among all the persons who are ministered to in our missions.

VIII

Foundation of this province of San Gregorio, and other special events concerning it

The first founders of this province were discalced religious, sons of the province of San Joseph, whose principal convent is San Gil at Madrid; and accordingly this province was governed for some years as a custodia of the said province of San Joseph, its founder. And, since this was its custodia, the province of San Joseph sent to it the orders for its government. The other discalced provinces of España also sent their religious, in order to have a share in the abundant fruits of the conversion that have always been enjoyed in this province. The province of San Joseph, considering, then, that it was now time that this province--at that time its custodia--should govern itself and have its own government, petitioned his Holiness, Gregory Thirteenth, to erect it into a province. His Holiness did so by his special bull, by which he makes it a participant in all the apostolic briefs that have been or may be hereafter conceded by the apostolic see to the said province of San Joseph. In words truly weighty, and worthy of so great a pontiff, he charged this province and its superiors with the zeal that they ought to have in attending to the conversions in their care. His Holiness especially charged the conversion of the great empire of China upon them. In accordance with that action, father Fray Pablo de Jesus was elected as the first provincial of this province in the year 1590. From that time until our days it has been preserved as a province, and it has been supplied with Observantine religious. The latter in order to aid their brothers have offered, with especial spirit, their health and lives to the Lord, and have busied themselves in preaching His gospel; so that almost all the provinces of España, both of the Discalced and of the Observantine, have religious sons who have been martyrs in this province.

This province was founded in the rigor and poverty which the Discalced of España profess. In order to better preserve themselves so, they petitioned his Majesty (may God preserve him) to be pleased to aid them with his paternal alms, in order that they might avoid in that way, as much as possible, the handling of money, which is so contrary to the purity of our holy rule. His Majesty did that with so holy and paternal a zeal that he ordered his governors and viceroys by his royal decree to aid this province with what was needful to clothe and cure the sick. This has been done and is being done, so that his Majesty spends annually more than two thousand five hundred pesos from his royal treasuries in sackcloth for habits, and in medicines, for the sick in México and Manila. This province, recognizing so extraordinary an alms, and the other favors that his Majesty is doing for it, considers his Majesty as its special patron; and refused the patronage that the dukes of Medina Sidonia and Escalona asked for--who offered their alms, favor, and protection. This province sought excuse from their Excellencies by saying that they could not make any innovation about that matter without an order from his Majesty, for the said reasons.

While Don Pedro de Acuña was governing these islands by the force of his valor and arms, he placed a garrison in the forts of Therrenate. The soldiers being disconsolate without a convent of our father St. Francis, the governors accordingly founded in those forts the convent of San Antonio outside the walls of the city. Its first beginning was poor and slight. Afterward, when Master-of-camp Cristoval de Ascueta was governing the forts, he bought at his own cost some good plank houses, in that same locality, which were owned by a Spaniard. Therein, at his own cost and by his energy, he founded a church and convent of planks, which had a spacious garden. That convent was burned, as well as a hospital which the religious had built near it. The religious, seeing themselves thus destitute, tried to come to Manila, but Don Juan Niño de Tavora, who was governing this kingdom at that time, would not allow them to come. Accordingly, he sent an urgent order to Admiral Don Pedro de Heredia to rebuild their house with especial care. The said admiral did so, with so singular devotion that he rebuilt it in a short time, all of stone. Thus the convent was founded and the religious sustained at the expense of his Majesty (may God preserve him).

The religious of this convent have not been content with attending to the consolation of the soldiers of those fortresses, and administration of the sacraments to them, as the chaplains of his Majesty, but they have always endeavored to plant the holy gospel in the surrounding kingdoms. Fathers Fray Cristoval del Castillo, Fray Martín de San Juan, Fray Gregorio de San Esteban, [86] Fray Pedro de la Concepción, and a lay-brother, Fray Benito Díaz, entered the kingdom of Manados, where at various times they tried to convert that kingdom to the holy gospel. Father Fray Diego de Roxas died there, occupied in the same preaching of the holy gospel, with so much approbation of life that the natives of the kingdom buried his body in a new sepulcher, which they inclosed and preserved with so great veneration and respect that, although our religious of Therrenate have gone there for his bones, the natives have always refused to give them up. Father Fray Bias de Palomino (of whom we made mention above) also returned from this kingdom, to Therrenate, and, since he had already learned the languages of those kingdoms, wished to preach in the kingdom of Tagalanda. He disembarked for that purpose, trusting to those islanders, who, being barbarians, killed him as above stated. Some of our religious of Therrenate have entered the kingdom of Macasar for the same purpose of preaching the gospel, and of offering the word of God on various occasions to the kings of that kingdom. Although the latter did not receive the word, they did not maltreat the religious. On the contrary, some villages, called Meados, which have preserved peace with our Spaniards of Therrenate in the said kingdom of Manados, have been very favorable to our religious. They have aided the forts with what provisions they had there. In the years of the Lord, forty-three and forty-four, some Spaniards who had gone to get provisions were in those villages. The Indians rose up against them. Two religious were also in the said villages, namely, father Fray Juan Yranzo and Fray Lorenzo Garalda, [87] who had gone thither to convert the people. The Indians killed some of the Spaniards. Father Juan Yranzo escaped with some Spaniards, but father Fray Lorenço was killed at that time. When father Fray Vicente Argente, [88] then the provincial minister of that province, investigated the matter and how it had happened, the witnesses declared that the Indians had refused to kill father Fray Lorenço, but that the priests of their idols insisted upon it, by saying that they were very angry because priests had been admitted into their kingdom who prevented their idolatry. That was the reason why he suffered so many hardships. He died seven days after. His body was found upon its knees, and the Indians hid and kept it refusing to give it up. That religious was always considered a man of excellent spirit and zeal. Father Fray Bartolomé de San Diego [89] and brother Fray Miguel de San Buenaventura have been preaching to those islanders in the islands of Calonga. Our religious have been in those kingdoms and in others near Therrenate, on various occasions and at various times, ever trying to reduce people so barbarous to the knowledge of our true God, although always with but little fruit. May the will of God be done in all things! The father reader Fray Ginés de Quesada [90] and father Fray Juan Yorillas, [91] emulating the holy zeal of so many martyrs as Japón has had, entered that country with remarkable courage, and died there in the year 1633. Although we know that their death is certain, we do not know how it happened. There are many reports, but they are alike only in saying that those fathers were killed by torture.

When Don Juan Niño de Tavora was governing these islands, the emperor of Japon sent hither as many as one hundred and fifty exiled Christian lepers. It is said that his intent was to spread that leprosy among the natives of these islands, for it is a very common disease in Japón. But whether that was the intent or no, it is a fact that they were exiled because they were Christians; and as good Christians they preferred to leave their country and their relatives rather than their Christian worship and religion. All the city of Manila was greatly edified at sight of them. But at length those who received them into their charge were our holy order, who took them to the garden or site of the hospital for the natives, built by the religious. They are and have always been in that hospital, and the religious have sought alms with which to sustain them, for they have cost no little care, and do still. The governor assigned them alms from the royal treasury in the name of his Majesty; and his Majesty, upon learning it, ordered, since he is so good a Catholic, that two hundred ducados be given them annually from his royal treasury.

Nothing can be done in the missions if the religious do not learn the language of the natives. The religious of this province have always occupied themselves in this with great assiduity, as they are so free from property and business. The first missionaries left many writings in the Tagálog and Bícol languages, the best of which are those left by fathers Fray Juan de Oliver, Fray Juan de Plasençia, Fray Miguel de Talavera, [92] Fray Diego de la Asunción, [93] and Fray Gerónimo Monte. [94] Mention is here made of the above fathers because they were the first masters of the Tagálog language, and since their writings are so common and so well received by all the orders. They have not been printed, because they are voluminous, and there are no arrangements in this kingdom for printing so much. Those things that have been printed, as being urgently needed for the instruction of the natives, are the following. In the year 1613, father Fray Pedro de San Buenaventura [95] printed a Tagálog vocabulary. In the year 1610, father Fray Gerónimo Monte printed in the Tagálog tongue Oraciones devotas para Comulgar y Confesar [i.e., "Devout prayers for Communion and Confession"]. Father Fray Alonso de Santa Ana [96] explained and printed the Misterios de nuestra Santa fe [i.e., "Mysteries of our Holy faith"] in the same Tagálog language in the year 1628. In the year 1637, father Fray Joseph de Santa Maria translated into the same language the Doctrina of Cardinal Bellarmino. In a different style father Fray Antonio de San Gregorio tried to explain the principal mysteries of our holy faith, in the year 1648. Father Fray Andrés de San Agustín [97] printed a grammar of the Bícol language in the province of Camarines in the Bícol language (which is the commonest and most universal of that province), in the year 1647; and the translation that he made into that language of the Doctrina of the same Cardinal Bellarmino, [98] in the same language and in the same year. Father Fray Juan del Spiritu Santo printed another Tratado de Comunión y de Confesión [i.e., "Treatise on Communion and Confession"] with which the father ministers and these natives have sufficient for study--the first, the so important barbaric languages of these kingdoms; and the second, the so necessary mysteries of our holy faith. The above is what has been printed in the Bícol language; and since the writings left by fathers Fray Marcos de Lisboa [99] and Fray Diego Bermeo, [100] the first ministers of that province and the first masters of that language, have not been printed, we shall make no mention of them.

In the year nineteen or twenty his Majesty sent a goodly reënforcement of men and money to this kingdom by his general Don [blank space in MS.] de Huesola. That aid was lost on leaving Cádiz. [101] In all of the galleons were sailing our religious, who had been assigned as chaplains. Father Fray Juan de Noves, with another priest, and a lay-brother, Fray Joseph de los Santos, took passage in the galleon San Joseph. That galleon was wrecked on the coast, as were the others. Its captain and pilot retired to the stern, which is the highest part of the vessel. They had the religious summoned who were down below, hearing confessions on the quarterdeck. Father Fray Juan de Noves answered that he could not go, for they were confessing the people, and that they could not leave all those men without consolation. The lay-brother went, since he was not a confessor, and was saved, with those who were at the stern. The two religious who were confessors were lost, on account of hearing confessions, with the others who were below decks. Most extraordinary was the zeal displayed in this by father Fray Andrés de Puertollano. [102] Returning to España as custodian of this province, he embarked at Vera Cruz in the almiranta of the fleet. That vessel was lost in a storm on some hidden rocks, and was beached. The admiral went in his falúa with what Spaniards he could take, and father Fray Andrés embarked with him. When the poor wretches who were left behind in the wrecked galleon saw father Fray Andrés in the falúa, they commenced to cry out, saying: "Father Fray Andrés, why do you leave us in these troubles?" The religious, overmastered by impulse, sprang into the water without saying anything; and went to the galleon to confess those poor wretches, where he perished with the others. Reverend Father Fray Juan de Prado, then commissary-general of the order in México, advised this province of that event. His most reverent Paternity adds in his letter that he also had been advised, in the report made to him of the matter, that the men aboard of the falúa saw father Fray Andrés walk upon the water when returning to the ship, just as if he were upon the land. The truth is, as we all know, that father Fray Andrés could not swim; and even had he known how, he would have swum but ill, clad in a habit of sackcloth so voluminous as that worn by the discalced religious. May His Divine Majesty be pleased by it all, and may He give us His holy Spirit so that we may all serve and praise Him!

O divine Providence! O eternal Predestination! we men work as men; but Thou, O Lord, ordainest our works to incomprehensible ends, as an omnipotent God! In the shipyard of Bagatas, which was established in the province of Camarines, the Mindanao enemy (whose worship is the law of Mahomet) made a sudden attack. The galleon which was being built was burned; and among other persons captured was father Fray Domingo de los Mártires, who was the confessor of the shipyard, and a lay-brother, his associate and the nurse of the same shipyard. They offered and sacrificed the lay-brother to their god or idol, in a storm that burst upon them. They took the priest with them, he preaching to them all the time and teaching them our evangelical law whenever he saw a convenient opportunity for so doing. It happened that a woman near his apartment who was pregnant came to her time; she had a very painful labor, and bore an infant, still alive but breathing its last. The religious begged leave of the mother to baptize it. He was granted permission and baptized it, and shortly afterward it died and went to heaven. Many blows and knocks did it cost the religious to baptize it; but he afterward returned to this province where he died, and where he recounted the above. Thus did the Mindanao enemy go to Bagatas, burned the shipyard, captured two religious, sacrificed the lay-brother to their idols, and preserved the life of the priest; and for what end? Why did they not sacrifice them both? Because God had predestined that infant for His glory, and likewise that the [Moro] king should go to Bagatas, and attain his design, namely, the burning of the shipyard; and that God should also attain His, namely, to take that infant to His glory. Inasmuch as that had to be by the medium of baptism, [He ordained] that the king should take a priest from Bagatas, preserve his life, give him lodging near the pregnant mother, and that the mother should have a painful birth; that the religious should learn of it, and with the mother's permission baptize the infant; and that it should die at that instant, so that it should instantly be translated from its Mahometan kingdom to that of Glory, for so has divine Providence disposed and ordained.

Not less important was that which happened in the province of Tuy. That province has some valleys enclosed by rough mountains, which are bounded on the north by the province of Cagayán, and on the east by the village of Casiguran, (he last of our missions. Father Blas de la Madre de Dios, [103] during his provincialate, heard of these people while in the province of Tagalos, and in order to reduce them to civilization and to obedience to our God and our king, sent fathers Fray Pedro de la Concepción and Fray Joseph Fonte to them, as well as the brothers Fray Pedro de Sacedón and Fray Baltasar de N. to act as nurses. Those religious lived in that province for two years, and the Indians furnished them with what was necessary, with all respect and kindness. A man already aged fell sick, and, being harassed by his illness, begged to be taken to the religious, who were in another village. On arriving he begged for holy baptism, with tears in his eyes, and scarcely had he received it when he died and went to heaven. This is the fruit that was drawn from that journey, besides some small children who were baptized when in danger of death, for whose predestination divine Providence seems to have thus arranged. The same father provincial, Fray Blas de la Madre de Dios, went with other religious to visit that province. Considering how poor were the facilities for that conversion--for the people were scattered in groups of huts, and had no villages or government--and that between the said village of Casiguran and the said valleys of Tuy intervene thickets and mountains inhabited by savage Cimarrones; and that those mountains in themselves are very rough, so that no one could go to and return from Tuy without undergoing the worst kind of trouble and danger: therefore the father provincial returned to his mission at Casiguran with all the religious. The fathers of St. Dominic also went to those people by way of Cagayán, and also abandoned them for the same reasons as we. From the above examples many others can be inferred in each conversion, which are without doubt special and remarkable. In them and in all things may our God and Lord be blessed and praised; and may His Divine Majesty give us His holy grace so that we may praise and serve Him in this and in the eternal life as His children! Amen.

I look at the conversion of this kingdom of Philipinas in this way: The happy day arrived on which God had determined to reduce all América to the bosom of His holy Church. The kings of Francia and Inglaterra disregard its conquest; the Catholic sovereign, although in those times poorer and less powerful, receives it. América having been conquered, reports are sent from Asia to Madrid testifying of the islands of Salomón and their wealth of gold and pearls. The fleets of España go to discover them, and although they discover other kingdoms and islands of infidels, they do not halt therein. The islands of Luzón having been discovered, they are conquered; and, having been conquered, are preserved. "Then, Sire, if the islands of Luçon do not contain the gold and pearls that one imagined, why are they preserved?" "That makes no difference," replies his Catholic Majesty, "for I am working as an instrument of divine Providence. The gold and pearls are a very accidental object. The chief end is the conversion of the kingdom of Luçón, which God has specially predestined; and He has chosen me, His king, as the instrument. And since the principal end for the greater service of my God has been attained with so great glory to myself and to my crown, the islands of Luçón will be preserved, although my treasures are exhausted in their preservation." O, great God! how incomprehensible by the usual means are Thy hidden purposes!--or, Altitudo divitiarum sapientiae et scientiae, Deo quam incomprehensibilia sunt indicia cuis et investigabilis vid [sc., vis?] eius! [104]

[To this account may be added the following information regarding the Franciscan order in the Philippines, previous to 1640, from La Concepción's Hist. de Philipinas, v, pp. 199-201:]

6. On the occasion of the conquest of the island Hermosa, and the establishments therein, the province of San Gregorio resolved to found their own convent there, in order that it might serve them as a way-station to Japon and China. For that purpose their provincial sent father Fray Gaspar de Alenda, and as his associate the lay brother Fray Juan de San Marcos. Furnished with the necessary licenses and despatches, they established in accordance with these a church and convent, which they dedicated to their glorious father St. Francis; and they maintained themselves there until the Dutch drove them thence, with the death of their founder, father Fray Gaspar. Those fathers had their troubles in Philipinas in their chief administration of Camarines. By the death of Don Fray [Pedro] Mathias, the one chosen to succeed him was the most illustrious Don Fray Pedro Godines, a Franciscan, who did not come over to that church. The most illustrious and reverend Don Fray Diego de Guevara, an Augustinian, who had been prior of their convent of Manila, the first vicar-general of Japon, was appointed. That prelate governed that church justly for three years, when he suddenly departed this life. He was succeeded by the most illustrious Don Fray Luis de Cañizares, a Minim, by virtue of a royal decree of appointment and presentation; but in Mexico another decree reached him, making him bishop of Honduras. As incumbent of the vacant see in Camarines was substituted the most illustrious and most reverend Don Fray Francisco de Zamudio, an Augustinian by profession, from the province of Mechoacan. He began to govern in the year one thousand six hundred and thirty-three and continued in his office until that of thirty-nine, when he died suddenly. During his government he tried to despoil the discalced Franciscans of various missions in the province of Camarines and that of Ibalon or Albay. The Franciscans defended themselves against that spoliation, and opposed the decisions of the provisors of Manila and of Zebù in degree of appeal, which were favorable to the bishop. They proceeded afterward with their suit before the archbishop, Don Fernando Guerrero, and he annulled those sentences, notwithstanding that favor [by the provisors], in order to obviate quarrels and scandals, which were inevitable in [attempting to] rectify affairs after such spoliation. As the firm nature of the most illustrious Zamudio would not permit him to comply with the archbishop's decree, the Franciscans yielded, voluntarily and humbly, their rights declared and confirmed by sentence of that court. The bishop also claimed [the right] to subject them to the [diocesan] visitation and examination, in his execution of briefs and decrees. That knotty question was discussed in the Audiencia. The most illustrious Don Fray Diego Aduarte, bishop of Nueva Segovia, having been summoned, responded to that tribunal, renouncing his favorable right--which, although it was in favor of the miter, was greatly injurious to the Indians. In order to avoid greater injuries he renounced inferior rights, setting aside all these for the good administration of his subjects. [105] That response was sufficient to cause all former prejudicial litigations to cease.

BIBLIOGRAPHICAL DATA

The following documents are obtained from MSS. in the Academia Real de la Historia, Madrid, in the collection "Papeles de los Jesuitas:"

1. News from Filipinas, 1640-42.--In "Tomo 101, no. 50." The short letter at the end is an extract from a pamphlet (see note 30, ante, p. 124) in the Museo-Biblioteca de Ultramar, Madrid; it is one of several bound together, with pressmark, "359, 20-4a."

2. Events in the Philippines, 1643-44.--In "Tomo 120, no. 106."

3. Affairs in Filipinas, 1644-47.--In "Tomo 71, no. 32."

The following documents are obtained from the Archivo general de Indias, Sevilla:

4. Document regarding Indians.--"Audiencia de Filipinas; registros de oficios y partes; reales ordenes dirigidas á los autoridades y particulares del distrito de la Audiencia; años 1605 á 1645; est. 105, caj. 2, leg. 12."

5. Concessions to Jesuits.--"Simancas--Eclesiastico; Audiencia de Filipinas; cartas y expedientes de personas eclesiasticas de Filipinas; años 1609 á 1644; est. 68, caj. 1, leg. 43."

6. Decree regarding missionaries.--"Simancas--Eclesiastico; Audiencia de Filipinas; expedientes sobre la visita de los religiosos por los ordinarios; años 1607 á 1620; est. 69, caj. 1, leg. 30."

The following documents are obtained from the Ventura del Arco MSS. (Ayer library), which is largely compiled from the above-named "Papeles de los Jesuitas:"

7. Formosa lost to Spain.--From vol. ii, pp. 251-288.

8. Decree ordering reënforcements.--From vol. ii, pp. 353-355.

The following document is obtained from the "Cedulario Indico," in the Archivo Historico Nacional, Madrid:

9. Letter to Corcuera.--In "Tomo 39, fol. 302, no. 303."

The following document is taken from the Archivo general at Simancas:

10. Trade with English.--"2523--Estado Inglaterra."

The following documents are taken from printed works:

11. Dominican missions.--From Baltasar de Santa Cruz's Historia de la provincia del Santo Rosario (Zaragoça, 1693), pp. 1-23.

12. Recollect missions.--From Luis de Jesús's Historia de los religiosos descalzos de San Augustin (Madrid, 1681), pp. 69-71, 163-173, 184, 282-287, 294-298; and Juan de la Concepción's Historia de Philipinas, v, pp. 163-179, 360-391.

13. Report on Sangley licenses.--From a rare and perhaps unique pamphlet (Manila, 1644), in possession of Edward E. Ayer.

14. Erection of Santo Tomás into university.--From Documentos relativos á la Universidad de Manila (Madrid, 1892), pp. 23-30. The letter to Siruela is obtained from a MS. in the Museo-Biblioteca de Ultramar, with pressmark, "2780, 24--4a, caja no. 7."

15. Franciscan missions.--From Retana's Archivo del bibliófilo filipino, i, pp. [15-71].

NOTES

[1] The title-page of Baltasar de Santa Cruz's history reads as follows:

"Volume second of the History of the province of Santo Rosario of Filipinas, Japon, and China, of the holy Order of Preachers. Written by the very reverend father, Fray Baltasar de Santa Cruz, professor of morning studies in the university and college of Santo Tomas de Manila, prior of the convent of the said city, rector of the college, provincial of the province, and commissary of the Holy Office. Dedicated to the very illustrious and reverend Don Fray Miguel Geronimo de Fuenbuena, member of his Majesty's Council, and bishop of the holy church of Albarracin. Published by order of our most reverend father, Master-general Fray Antonio Cloche, and the very reverend Father-master Fray Pedro Martir de Buenacosa, prior of the royal convent of Preachers at Zaragoça, synodal examiner of his archbishopric, and of the nunciature of España, and preacher to his Catholic Majesty. The year 1693. With permission: printed at Zaragoça, by Pasqual Bueno, royal printer."

Baltasar de Santa Cruz, one of the most eminent of the Dominicans of the Philippines, was born at Granada, December, 1627, and professed at the convent of Santa Cruz la Real in the same city, December 4, 1643, after three years as a novice. After studies in that convent and at San Pablo in Sevilla, he taught philosophy at the former convent. In 1666, he was in the convent at San Lucar de Barrameda, whence he departed that same year for the islands. Arrived there he learned the Tagálog language in six months, but was speedily sought for high offices. In 1667, he was appointed lecturer in theology in the college of Santo Tomás in Manila; and in 1669 he was elected prior of the Manila convent, although he resigned that post the following year. He was elected definitor in the chapter of 1669, and in 1671 vicar of Abucay, in the province of Bataan. He was rector of the college of Santo Tomás in 1673-1675, and preacher-general at the same time; vicar of Binondoc, 1677 (still retaining his title of preacher-general); he was elected provincial, April 30, 1678, and at the expiration of his term was elected commissary of the Holy Office; vicar for the second time of Binondoc, 1684; president of the hospital of San Gabriel, 1686-1698, when he was again assigned to the Manila convent; was elected definitor in the chapter of 1690; was vicar-general in the province of Manila, 1684-1694. His death occurred January 12, 1699, at Binondoc, and he was buried in the convent at Manila. His history of the Dominican province in the Philippines was composed in only ten months. See Reseña biográfica, part ii, pp. 17-19.

[2] In the text, nuestra, apparently a typographical error for Nueva, since these ships carried the situado, which was supplied from Mexico.

[3] "The first part" of the history of the Dominican province--meaning Aduarte's work (presented in VOLS. XXX-XXXII of this series), of which Santa Cruz's is a continuation.

[4] According to Hippocrates, the human body contained four humors--blood, phlegm, yellow bile, and black bile.

[5] The custom of cutting off the heads of enemies probably arose from the desire to furnish unquestionable proofs of victory. The sight of these skulls would also intimidate the conquered, and restrain insubordination. The heads were offered in propitiation of the dead, thus entering into a quasi-worship; and the possession of these trophies is considered a mark of bravery and social distinction. See Herbert Spencer's Ceremonial Institutions (New York, 1880), pp. 38-40.

[6] Primitive peoples often partake of the new corn sacramentally, because they suppose it to be instinct with a divine spirit or life. At a later age, with a different conception of natural processes, a portion of the fruits is presented as a thank-offering to the divine beings who are believed to have produced them; sometimes the first fruits are presented to the king, probably in his character as a god. For full descriptions of this custom, its observance, and meaning, see Frazer's Golden Bough (2d ed., London, 1900), ii, pp. 318-340, 459-471.

[7] For detailed account of the natives of Formosa, their customs, mode of life, and religious beliefs, see Valentyn's Oud en nieuw Oost-Indien, deel iv, stuk ii, pp. 37 et seq. of the section entitled "Beschryvinge van Tayouan of Formosa." This matter is doubtless obtained from the writings of George Candidius, the first Dutch preacher in Tai-wan, and a missionary among the natives. He was preacher at Tai-wan during 1627-31, and 1633-37. See also the English version of his account of the Formosan natives, in Churchill's Collection of Voyages (London, 1704), i, pp. 526-533 (see our VOL. XXII, p. 99, note). See relation of religious affairs in the island during the Dutch occupation, with list of ministers, in Valentyn, ut supra, pp. 83-93. The latest, and apparently the most full and thorough account of the island is J. W. Davidson's Formosa Past and Present (London and New York, 1903). He describes the island, its resources, and its native tribes, and relates its history--for all which he has had access to the best material available, and the aid of scholars acquainted with the subject, besides his own long residence there; and presents the best map of Formosa yet published.

[8] Juan de los Angeles made his profession in the Dominican convent at Zafra, in 1626, and came to the Philippines with Collado in 1635. He was sent to Formosa and remained there until its capture by the Dutch. Returning to Manila (1643), he labored many years, sometimes among the natives, but mainly in high offices of his order--among them, the priorate of his convent, and the provincialship of Filipinas; he was also rector of Santo Tomás college, and for many years president of San Juan de Letran college. He died at Manila in 1682, aged eighty years.

[9] "Father Fray Miguel Lorena (or Corena), from Aragón, a son of one of the two convents at Zaragoza, was assigned to Formosa; but after the chapter of 1635 no more is known of him." (Reseña biográfica, i, p. 418).

[10] Dolomoyon, according to La Concepción (Hist. de Philipinas, v, p. 364).

[11] See account of this mission in VOL. XXI, pp. 231-236.

[12] Agustin de San Pedro (whose family name was Rodriguez) was born in Braganza, Portugal, in 1599; he studied in the university of Salamanca, afterward entering the Recollect convent at Valladolid, making his profession in 1619. At Portillo, he devoted himself to the study of mathematics, and especially of military science--to such an extent that "his superiors commanded him to desist from these, as unsuited to the religious profession." In 1623 he departed for the Philippines, where he was assigned to the Mindanao field, spending therein many years; his military studies were here made useful in defending the missions against Moro raids, and training the Christian Indians to fight their enemies successfully; and he was known throughout the Philippines as "Padre Capitan"--which name is also applied to a village on the northern coast of Mindanao, southwest of Iligan. Fray Agustin was sent to Romblón soon after the Lanao expeditions here related to fortify the villages there and instruct the natives in the art of war, that island being one of those subject to Moro incursions. He died in 1653. (See Prov. de S. Nicolas de Tolentino, pp. 290-292).

[13] The taking of slaves in Mindanao by the Spaniards (which had often been urged as one of the best methods of subduing those fierce people) was legalized by the following law: "The islands of Mindanao are adjacent to those of the district of the Filipinas. Their natives, who have adopted the religion of Mahomet, have rebelled; and since then, in alliance with the enemies of this crown, they have done great harm to our vassals. In order to facilitate their punishment, it has been deemed an efficacious corrective to declare that those who should be captured in war be made slaves. We order that such be done; but that this distinction be observed, namely, that if the said Mindanaos be simply heathen, they be not regarded as slaves; but if they be Moors by nation and birth, and shall go to other islands to introduce their dogmas or teach their Mahometan religion, or make war on the Spaniards or Indians who are subject to us, or hinder our royal service, then in that case they may be made slaves. But those who are Indians and shall have become Mahometans shall not be made slaves. Such will be persuaded by lawful and kind methods to be converted to our holy Catholic faith." [Felipe II, July 4, 1570; Felipe III, May 29, 1620; Recopilación, lib. vi, tit. ii, ley xii.

This law was quite at variance with the general law that prohibited slavery of Indians, which was extended expressly to the Moluccas by a special law promulgated by Felipe III, Madrid, October 10, 1618, (lib. vi, tit. ii, ley viii).

[14] In the year 1621 (Prov. de San Nicolas de Tolentino, p. 311).

[15] Varalao is but a phonetic variant of bararao or balarao. Luis de Jesús here supplies the "missing link" to Rizal's statement regarding this weapon (VOL. XVI, p. 81, note), and identifies the balarao as the well-known kris of the Malays.

[16] In regard to this ceremony--the blood-covenant, or "blood-friendship"--see H. C. Trumbull's Blood Covenant (3rd ed., Philadelphia, 1898); he describes it as performed in many countries and in all ages, in various forms; its purposes, methods, and symbolism; and its meaning in the Bible. In brief, it appears to be a primitive form of expressing personal union and friendship in the closest bonds, which may not be broken without dishonor.

[17] The character of these curses is indicated by the statement of the Dominican Juan Ferrando (Hist. de los PP. Dominicos, i, p. 41): "In the elections of [local] magistrates which the alcalde of Ilocos Sur held in 1844, I had the good-fortune to be present at some of them; and I noticed that the gobernadorcillos of those infidels, on receiving the rod of office from the hands of that chief, offered, in place of the oath which the Christians swear to administer justice, the following imprecation: 'May a baneful wind strike me, the sun's rays slay me, and the crocodile catch me sleeping, if I do not fulfil my duty.' All their oaths are in the form of imprecations, and they usually observe these obligations faithfully."

[18] Cf. note in VOL. XXI, p. 165; these confriars are mentioned in the Catholic Dictionary as the third order rather than the fourth.

[19] Thus in the Spanish text; apparently an ancient use of the word relator for refrendario, meaning an official appointed to countersign edicts and other public acts. As here used of a priest, it probably refers to his having such an appointment in the diocesan court.

[20] This account of Lake Lanao and its region is evidently compiled from Combés's description (Hist. Mindanao, book iii, chap. i).

[21] Combés adds, "and bohaui by the natives" (ut supra, col. 146).

[22] Thus in text; an obvious error of transposition, the correct form of the name being Agustin de San Pedro.

[23] On the day here mentioned, there were two fiery volcanic eruptions, one in Joló, the other in Pañgil, an island not far from Joló. At the same time, an eruption occurred in northern Luzón, but of water instead of fire; and this was accompanied with other destructive phenomena.

[24] For accounts of this seizure of Malacca by the Dutch, see Diaz's Conquistas, pp. 455, 456; Concepción's Hist. de Philipinas, vi, pp. 85, 86; and Ferrando's Hist. de los PP. Dominicos, ii, pp. 514-516.

[25] Probably meaning Kaga, a small province lying on the northern coast of Hondo, nearly north from the city of Kioto; its chief town is Kanazawa, with over one hundred thousand inhabitants.

[26] Apparently referring to the mikado and his seclusion from active life--a condition which had existed for many years, but which Iyeyasu especially intensified in order to strengthen his own power and that of his house. The mikado at the time mentioned in our text was Meisho--a woman, according to B. H. Chamberlain (Murray's Handbook of Japan, 4th ed., pp. 65, 67). The reference may possibly be to Hideyori; but he died much earlier, in 1621.

[27] Probably a reference to the late Chinese insurrection.

[28] It is not known in what year the Franciscan Juan Iranzo came to the Philippines; his name first appears in the lists of that order in 1632. He served in Luzón until 1639, when he went to the Moluccas and other neighboring islands. Returning to Luzón six years later, he remained in that island, in various responsible positions, until late in 1653, when he embarked for a voyage to Europe, but died while at sea. (Huerta's Estado, p. 510.)

[29] Part of Celebes; see VOL. XXII, p. 146.

[30] This is an extract from a pamphlet entitled, "General relation of the news from Philippinas that has arrived in this year of 1643, regarding Manila, India, Camboja, Japon, China, Macan, Terrenate, and Ambueno." It has no signature, and is printed "at Mexico, by the widow of Bernardo Calderon, in the street of San Augustin."

[31] The Dutch governor in Formosa at this time was Paulus Traudenius; his letter (dated August 26, 1641) to the Spanish governor Portillo, demanding the surrender of the Spanish forts, and Portillo's answer thereto, are given in Valentyn's Oud en nieuw Oost Indien, deel iv, stuk ii, on pp. 72, 73 of a section entitled "Beschryvinge van Tayouan, of Formosa," which covers 93 pages. Both are given in English translation in Davidson's Formosa, p. 21.

[32] This Spanish establishment was at Kelung, on the northern coast of Formosa; the fort seems to have been located on an island in Kelung Bay (now called Palm Island by the Europeans resident there). The shores of the bay are precipitous, formed by a mountain range; and the lookout station (la Mira) seems to have been placed on one of these heights. (See Reseña biográfica, i, p. 421, note; Murray's Handbook of Japan, p. 538.)

Tan-chuy is now Tamsui. "'The old Dutch fort' with its walls of nearly eight feet of masonry and lime still commands the port of Tamsui, as firm and solid and as imposing as when built two hundred and fifty years ago." In the French bombardment of 1884 "the shells did no damage and scarcely left a mark on the noble structure." (Davidson, Formosa, p. 23.)

[33] Spanish retirada; a part of the fort which is made especially strong, and well supplied with provisions, into which the garrison may retreat for their final stand; it may be translated also "stronghold" or "citadel."

[34] The governor-general at this time of the Dutch possessions in the Orient was Antonio Van Diemen; his term of office was from January 1, 1636, to his death, April 19, 1645. A sketch of his life, with portrait, is found in Valentyn's Oud en nieuw Oost-Indien, deel iv, pp. 293-295.

[35] This man, the successor of Traudenius, was Maximilian le Maire; he remained in the post of governor of Formosa only one year, 1643-44.

[36] The Dominicans sent to Batavia were: Fray Teodoro Quirós de la Madre de Dios, Fray Pedro de Chaves, Fray Juan de los Angeles, and two lay brethren (one of whom, Pedro Ruiz del Rosario, died at Batavia). With them were sent also some Franciscans who had a house at Tai-wan. (Reseña biográfica, i, p. 421.)

[37] Banjarmasin is a principality and river on the southern side of Borneo, under the rule of the Dutch; the inhabitants are Malays (who are Mahometans) and Dyaks.

[38] Spanish, aquella hermosa conquista; a play of words, Hermosa being the old Spanish name of the island. Formosa, its modern name, is the Portuguese form, both names meaning "beautiful."

[39] Pedro de Chaves made his profession in the Dominican convent at Salamanca, in 1628. He came to the Philippines in 1635, and was sent to Formosa; but soon afterward went to China. Later, the Dominican missionaries in that empire were banished; and Chaves, attempting to return to Formosa, was captured by the Dutch. Reaching Manila in 1643, he spent the rest of his life there, mainly in labors among the Chinese; and died on January 16, 1660. (Reseña biográfica, i, pp. 425, 426.)

[40] Referring to the seminary of San Juan de Letran (VOL. XXII, pp. 108-111), in charge of the Dominicans; a similar grant had been made to this institution.

[41] Apparently referring to the port of Lampón (or Real de Lampon), known as "the royal port;" it lies on the Pacific coast of Infanta, Luzón. In the seventeenth century it was a harbor for the Acapulco galleons. See U. S. Gazetteer of Philippines, pp. 553, 578.

[42] This was Tsongching, and the rebellious mandarin was Li Tseching.

[43] The Chinese government entrusted to Jesuit missionaries the task of reforming the Chinese calendar; the chief of these were Johannes Adam Schall von Bell (in China during 1622-69), Giacomo Rho (or Ro; at Pekin, 1631-38), and Ferdinand Verbiest (in China, 1659-88)--all men of renowned ability as astrologers and mathematicians.

[44] This mode of torture is described by La Concepción (Hist. de Philipinas, vi, p. 51). The victim was suspended by his feet, the upper half of the body hanging, head down, in a pit beneath. Two heavy planks were then placed so that they pressed heavily upon the body, and held it motionless, covering the pit. The victim was finally suffocated in the blood which gushed from nostrils, mouth, etc.

[45] A word little used, meaning taxes or duties on goods which are carried from one place to another.

[46] "Patrimonial" apparently refers to imposts for the benefit of the royal estate (patrimonio real); "mixed," to those which are levied for both secular and civil expenses.

[47] This was done in the time of Gomez Perez Dasmariñas; see VOL. VIII, p. 169.

[48] Francisco de Toledo was viceroy of Peru from November 26, 1569 to September 28, 1581; he was a man of ability, but hard and cruel. He is principally known by his cruel persecution of the Incas and the native religion--putting to death the young and innocent Inca, Tupac Ameru, and many other nobles; and by the code which he issued for the government of the country, called Libro de Tasas ("Book of Rules"). See account of his government in Markham's History of Peru, pp. 148-159.

[49] Cañete was viceroy of Peru from January 6, 1590 to July 24, 1596. So great was the demand from the Spanish government for money that Cañete exerted all his efforts to satisfy this claim; and so oppressive were these exactions that rebellions arose, many natives died, and the country was almost ruined. Markham (History of Peru, pp. 161, 162) says that Cañete asked to be relieved, owing to the cares of his office and his broken health; and that Felipe II treated him with shameful ingratitude.

[50] That is, assigning to each province its quota of men to be levied for this purpose.

[51] Apparently a variant of the modern Silvela (name of the late premier of Spain).

[52] Two of the general or oecumenical councils of the Church; that of Vienne was convened in 1311, and that of Trent in 1545.