Chapter II: Preface

In the present volume, which covers the period 1629-49, the principal topics are the missions of the religious orders and the hostilities between the Spaniards and the Dutch in the eastern seas. The final chapters in this conflict are the capture of Formosa by the Dutch, and the successive defeats of their armed squadrons in contests with the Spanish ships sent against them from Manila. In the loss of Formosa the Dominicans are deprived of their flourishing missions there; but this is compensated by the suppression of Collado's faction in their order. The Recollect missions in Mindanao sustain some losses; but one of the laborers therein, "Father Captain," sheds glory on them by his bravery, skill, and devotion. The Franciscan missions are in satisfactory condition; to their strictly religious work they add the care of the hospitals and the lepers. The prosperity of the islands has been greatly injured by the losses of galleons, insufficient crops, the oppressive taxes laid on the Chinese traders, and the great earthquake of 1645.

For the leading events in the history of the Dominican order in the islands at this period, we resort to the pages of Santa Cruz's Historia de la provincia del Santo Rosario (Zaragoça, 1693), a continuation of Aduarte's Historia, already presented in this series. Beginning with 1635, Santa Cruz gives an account, more detailed than Aduarte's, of the coming of Collado and the "Barbones" friars; and he adds the punishment and tragic death of Fray Collado. In 1637, Fray Carlos Gant is chosen provincial. Santa Cruz describes the island of Formosa, its people, and the Dominican mission established among them. He enumerates some of the mistakes and faults of Governor Corcuera, with their evil results to the islands; of these, the event most deplored by the Dominicans is the loss of Formosa (1642). The lives and achievements of various missionaries of the order are related. In 1639 occurs an insurrection among the Cagayán natives, caused by ill-treatment from the Spaniards: the latter are unable to subdue these people, who take refuge in their mountains. In the same year, both the galleons from Acapulco are wrecked, which inflicts heavy losses on the islands. Santa Cruz copies the royal decrees relating to Collado and the suppression of the congregation of San Pablo.

An account of the Recollect missions for the period 1625-38 is furnished by Luis de Jesús, in his Historia de los religiosos descalzos de San Augustin (Madrid, 1681). In 1625, Recollect missionaries extend their work in northern Mindanao, Fray Juan de San Nicolás and a companion. In the following year, the Moros, instigated by the noted Corralat, attack the village of Cagaiang; but it is fortified, and its people trained in military exercises, by the "fighting parson" of those missions, Fray Agustin de San Pedro, who defeats the enemy. In 1631 the Indians of Caraga, ill-treated by the Spanish commandant there, rebel; they kill him and some of the soldiers, and several of the Recollect missionaries in Caraga; some others are saved by friendly Indians. The natives of Butuan remain faithful to the missionaries, notwithstanding the efforts of the insurgents to seduce them. One of the fathers sails to Cebu to procure relief for the endangered garrison at Tandag; this is promptly sent, and soon quells the insurrection. Much consolation is afforded to the fathers in this distressful period by the conversion of an outlaw Indian chief and his hundred followers. Some mention is made of the persecutions in Japan, and of the Spanish occupation and subsequent loss of Formosa. In 1635 the Recollects enter Romblón and its dependent islands, where they labor bravely, but exposed to continual danger by the piratical raids of the Moros. Several of those who occupy Cuyo and Calamianes Islands are captured by those enemies, and become martyrs for the faith. This account is supplemented by that presented by Juan de la Concepción in his Historia general de Philipinas (Manila, 1788). He follows Luis de Jesús somewhat closely, but adds an interesting account of the missions begun by the Recollects in northern Mindanao, which they are afterward obliged to abandon. Their "Father Captain" (Fray Agustín de San Pedro) aids the Spaniards in the invasion (1639) of the Lake Lanao district, which is fully described. After the Moros are conquered for the time by the Spaniards, the Jesuits claim the Lanao district as being their field, and the Recollects are excluded from it. Another expedition is sent thither to build a fort on Lake Lanao; when this is but half done, the Moros--naturally treacherous, and further instigated by Corralat--attack it. The Jesuit priest at Lanao sends to the Recollect "Father Captain" an entreaty for aid to the besieged Spaniards; he responds quickly, and soon liberates them, also conducting the troops safely to the seashore. The district, however, is not restored to the Recollects--a result due, according to Concepción, to the machinations of the Jesuits.

The notable events in the year ending July, 1641, are narrated by a Franciscan at Manila. The Portuguese of Macao have been expelled from Japan, many being burned at the stake; and thus is closed the traffic which Macao had with Japan, to which that city owed its existence. A terrible noise in the air has been heard throughout the islands (afterward known to be caused by volcanic eruptions), which occasions much fear among the people--especially since the Dutch have seized the city of Malacca. News is sent to Manila of increased strength and hostile plans on the part of the Dutch, who talk of capturing that city; and they are even lying in wait near the Embocadero for the Acapulco galleons. The bloody persecutions in Japan have left few missionaries alive there; rumors regarding some have reached Manila, and the writer mentions the martyrdoms of several others. He also cites a letter from the Spanish governor of Ternate, asking for more religious to carry on the mission recently begun in Celebes.

A short unsigned letter, dated July 25, 1642, states that the islands are suffering from extreme drouth. The ship from Acapulco has come safely, but narrowly escaping the Dutch who lay in wait for it. The Portuguese from Macao profess loyalty to Castilla. The islands have not suffered from the usual Moro raids; negotiations for peace are being carried on in Mindanao, and Jolo is nominally at peace. A royal decree (October 24, 1642) orders Corcuera to thank the Filipino natives for their loyalty and zeal in the Spanish service.

A Dominican missionary who has labored in Formosa writes (March, 1643) a detailed account of the seizure of that island by the Dutch. After a five days' siege, the Spaniards surrender with their forts there. The prisoners are sent to Jacatra (now Batavia), and afterward to Manila; and the Dutch make strong establishments in Formosa. They also search, but unsuccessfully, for gold mines there; and they treat the natives harshly, so that the latter long for the Spaniards to return. The writer proceeds to describe the great increase of power which the Dutch have attained in the East; he enumerates the armed fleet with which they are scouring the seas and securing control of the rich trade of that region. All these, as well as their forts, are furnished with abundance of supplies, of all kinds; and their soldiers and sailors are well trained and disciplined. The value of their commerce is almost incredible, and supplies Holland with wealth to carry on the war in Europe against the Spanish power. The Dutch aim to be masters of the entire Eastern archipelago, and are planning to expel the Spaniards from the Philippines. To this letter are appended extracts from Ferrando's Historia de los PP. Dominicos and Concepción's Historia de Philipinas, which present additional information. The former blames Corcuera, and the latter the Jesuits and their schemes, for the loss of Formosa.

A letter from the king to Corcuera (August 4, 1643), reproves him for saving money to the treasury by accepting "donations" of part of their pay from persons in the royal service, orders him to favor and protect the Indians, and asks for information as to ways and means by which money may be raised for the buildings needed for the use of the archbishop of Manila--for which contributions from private persons may be received, provided these are strictly voluntary. Other paragraphs of the letter approve Corcuera's course in certain minor matters, and give him directions in others. In 1644, the Jesuit procurator for Filipinas asks the king to confirm certain grants made by Corcuera to the Jesuits at Manila; this petition is accompanied by a map, and a copy of Corcuera's decree (September 1, 1640) granting the Jesuits a certain piece of land.

A document unsigned and undated, but apparently the usual record of the year's events sent from the Jesuit house at Manila, relates the news for the year 1643-44. One of the Acapulco ships has reached the islands in safety, bringing the new governor, Diego Fajardo. The Dutch enemy have learned how incomplete are the defenses of Manila; but Ternate has been strongly reënforced, which will curb their arrogance. They have captured some of the Chinese trading vessels, and Manila has therefore suffered great loss this year. There is a serious rebellion in China; the king of that country is favorable to the Jesuit missionaries, and permits them to preach and build churches throughout China; and has entrusted to them the reform of the Chinese calendar. Japan is closed to the Christian religion and to European trade, excepting with the Dutch; and several martyrdoms of missionaries have occurred there. The Portuguese at Macao have seized the Spanish envoy from Manila, and all the other Castilians, imprisoning and abusing them. Having sent the envoy to Goa, the ship which carries him is captured by the Dutch, who treat him with great kindness and courtesy. The Spaniards at Macao are finally sent to Manila, but all their property is seized by the Portuguese. The Dutch have seized Malacca, and made an unsuccessful attempt on Ceylon. The Moros of Mindanao and Jolo profess to desire peace, but their promises are considered unreliable. Drouth and a plague of locusts have almost ruined the rice crop in the Philippines, and the Indians are suffering from famine.

A very rare and possibly unique pamphlet (Manila, 1644) presents the report of the royal fiscal at Manila on the licenses issued to the Chinese to reside in the islands. The amount paid for these has been increased by Corcuera, on his own responsibility, partly to raise money for the fortifications of the city, partly to punish the Chinese for revolting (as they did in 1639). The fiscal discusses this measure from a legal standpoint, and shows that it is illegal. Corcuera had no authority to increase the tax on the Chinese; there was no pressing necessity to justify it; he should have obtained permission from the king to do so; and he had already a sufficient fund for repairing the fortifications, in the proceeds of the monopoly on playing-cards. If more funds are necessary, they should be furnished by only the citizens and permanent residents of Manila, not by foreigners and transients, as are the Sangleys. Even had the new tax been justified, it was highly impolitic; and in any case its proceeds should have been placed in the general funds of the royal treasury, and subject to the orders of the royal officials instead of the governor's--and for the sums spent therefrom by Corcuera he should be held responsible. These new taxes on the Chinese have injured and damaged the entire colony, since they have prevented the Chinese from leaving the Parián to cultivate the rice-fields and engage in fishing and other occupations; and those who really pay the money received for these taxes are the seventy citizens of Manila. In evidence of this, the fiscal cites the great increase in prices of both commodities and labor, due to this new tax on the Chinese.

A royal decree (September 18, 1645) orders the viceroy of Mexico to send larger reënforcements of troops, to be levied among the vagabonds and criminals of Nueva España. Letters from Felipe IV to his ambassador at Rome and Pope Innocent X (December 20, 1644) secure a papal brief (dated November 20, 1645) for the erection of the Dominican college at Manila, Santo Tomás, into a university. A report of the royal Council of State (January 30, 1647) relates to the attempt of the East India Company of England to open trade with the Philippines, which the Spanish government will not allow.

An interesting account of affairs in the islands from 1644 to 1647 is presented in two rare pamphlets printed at Manila in 1647, written by a royal chaplain in that city. After brief mention of the leading events during the period of ten years preceding, he begins with the arrival of Governor Fajardo (June, 1644) and the more important occurrences of that year. In April, 1645, Dutch vessels off the Ilocos coast are defeated by a few small Spanish ships. Soon afterward, the Acapulco galleons bring goodly succor to the islands. With them comes the new archbishop, who dies of sickness before reaching Manila. On November 30 of that year occurs the most destructive earthquake that has been known in the islands since the Spanish conquest; Fayol describes this in considerable detail. Manila is laid waste by it; and all the clergy and religious immediately go about the city, to recover the bodies of the dead and console the dying who are buried under the ruins. The main buildings injured, and the extent of the damage done to each, are enumerated. The prompt and vigilant measures of the governor prevent any lawless acts, and afford security to the homeless refugees. Most of the people leave the city, and encamp in the fields or on the beach, where the priests follow them, hearing their confessions and exhorting them to repent of their sins. Much havoc is wrought by the earthquake in various other places in the islands, and the shocks and disturbances continue for some time afterward, although much lessened in force. Unfortunate Manila is next harassed by the Dutch, who equip a fleet to attack it. Their first squadron is repulsed and defeated near Mariveles by the Spanish force, which consists of the two Acapulco galleons, manned with Manila's bravest men. These vessels are then sent to San Bernardino Strait to protect the Acapulco galleons; there they encounter another Dutch squadron, and, after guarding the strait for a month, oblige the enemy to depart. The Spaniards go in pursuit, and, overtaking the enemy near Marinduque, defeat them, with very slight loss on the Spanish side; and two days later, near Mindoro, they again rout the Dutch, afterward returning to Manila. Not long afterward the Acapulco galleon is attacked by other Dutch ships, not far from Manila Bay, but retreats to Cavite in safety; it is then sent out again but this time escorted by an armada of all the vessels obtainable in Manila Bay. Near Mindoro they defeat another Dutch squadron; but as the winds have now become unfavorable for the voyage across the Pacific, the "San Diego" puts back to Mariveles for further orders. The Spanish flagship, again attacked by the Dutch, repulses them; and this series of brilliant victories is celebrated by a brilliant fiesta. A later galleon is lost in the port of Cagayan, but the men and the silver are saved. Dutch vessels capture a Chinese junk, and place aboard a prize crew; but the Chinese mutiny, and kill all the Dutchmen. The trade with China still continues, but considerably diminished by the Manchu invasion of that country.

The second relation by Father Fayol relates the incursions by the Dutch in the summer of 1647. Early in June the enemy enter Manila Bay with a large squadron, and finally bombard the city; but they are repulsed and much damaged by the Spaniards, with but little loss to the latter. The Dutch then commit some depredations along the bay shore; and later assault the Pampango village of Abucay, where a large sum of money belonging to some Chinese traders had been concealed. The Pampangos resist bravely, but are finally defeated with much loss, owing to the cowardice and inefficiency of the Spanish alcalde-mayor. The Dutch again attack Abucay, but are repulsed by another Spanish officer, and lose many men in the encounter. Two prisoners taken from the Dutch give the Spaniards much useful information. The pamphlet closes with a long eulogy of Venegas, the Spanish military commander.

A royal decree (September 17, 1647) gives Fajardo nominal instructions regarding the missionaries, but sufficiently vague and ambiguous to leave the governor at fault if affairs go wrong.

In an anonymous manuscript of 1649 is presented an account of the Franciscan missions in the islands. This begins with a list of the fifty-two convents of this order, with the number of natives and of religious attached to each; most of these have buildings of stone. The hospitals conducted by the Franciscans are enumerated, with various details regarding the resources and management of each one. Brief accounts follow of deaths of missionaries who have been slain by Dutchmen or by various heathens. The establishment of Poor Clares (nuns who form a branch of the Franciscan order) at Manila is described; this convent is exceedingly poor since the earthquake. It had sent some of its members to Macao to found a convent there; but after the Portuguese rebellion these nuns are obliged to return to Manila. Another section of this document relates various facts regarding the islands and their natural features and products, and the people. Then follows mention of the introduction of the Franciscan order in the Philippines, the royal aid and patronage bestowed on it, and its missions in Ternate, Macasar, and other remote islands; also an account of some martyrdoms among its missionaries. It was the Franciscans who took charge of the Christian lepers sent to Manila from Japan. The notable linguists among the Philippine missionaries, and their leading works, are enumerated. The writer ends by describing some heroic deaths of missionaries, and some instances of baptism conferred in unusual circumstances. Some additional information from Concepción's Historia concerns the controversy of the Franciscans with the bishop of Camarines.

The Editors

January, 1906.

DOCUMENTS OF 1640-1644

The Dominican missions, 1635-39. Baltasar de Santa Cruz, O.P.
[From his Historia del Santo Rosario.]

The Recollect missions, 1625-40. [From the works of Juan de la
Concepción and Luis de Jesús.]

News from Filipinas, 1640-42. [Unsigned]; [1641], and July 25,
1642.

Decree regarding the Indians. Felipe IV; October 24, 1642.

Formosa lost to Spain. Juan de los Angeles, O.P.; March, 1643.

Letter to Corcuera. Felipe IV; August 4, 1643.

Sources: The first document is taken from Santa Cruz's Historia del Santo Rosario (Zaragoça, 1693), pp. 1-23 (from a copy owned by Edward E. Ayer). The second, 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 (from a copy owned by Edward E. Ayer); and Juan de la Concepción's Historia de Philipinas, v, pp. 163-179, 360-391 (from a copy in the possession of the Editors). The third, from a MS. in the Real Academia de la Historia, Madrid. The fourth, from a MS. in the Archivo general de Indias, Sevilla. The fifth, from the Ventura del Arco MSS. (Ayer library), ii, pp. 251-288; Ferrando's Historia de los PP. Dominicos, ii, pp. 440-447; and Concepción's Historia, vi, pp. 89-113. The sixth, from the "Cedulario Indico," in the Archivo Historico Nacional, Madrid.

Translations: The first three documents are translated by James A. Robertson; the fourth, by Victoria Peacock; the remainder, by Emma Helen Blair.

THE DOMINICAN MISSIONS, 1635-39

Book one of Part two of the "History of the province of Santissimo Rosario of Filipinas, Japon, and China, of the Order of Preachers." [1]

CHAPTER FIRST

Of the condition of the province in the year 1637, which is the first year of this history

The time of a successive history, although it is continuous, is not an indivisible unit. Consequently, it is necessary in this history to take our course from two years previous, namely, that of 1635. That year was the third of the first provincialate of the father-commissary, Fray Domingo Gonçales. The intermediary chapter having been held on April 6 of the said year, on St. John's day arrived two ships from Nueva [2] España, the "Concepción," and "San Luis" with the situado. In them came to govern these islands, Don Sebastian Hurtado de Corcuera, knight of the Order of Alcantara; the new governor brought much succor, and many soldiers from Perù; for he had made his voyage by way of those kingdoms. A band of twenty-two religious came to our province, under the vicarship of father Fray Diego Collado. Their names are as follows: the said father-vicar, Fray Diego Collado; father Fray Guillelmo Cortet de Visiers, of Francia, afterward a glorious martyr in Japon (treated in the first part, [3] book 2, chapter 61); father Fray Juan del Moral, son of [the convent of] San Pablo at Cordova; father Fray Miguel de Ozaraza, son of [the convent at] Victoria, a glorious martyr in Japon, and of whom the same history treats at the same place; father Fray Juan Mallen, son of [the convent of] Santa Cruz el Real at Granada, a collegiate of Santo Tomas in Sevilla, whence he sailed; father Fray Antonio de Montesa, of the Canaria Islands; father Fray Juan de los Angeles, son of [the convent of] Santo Domingo del Campo at Zafra; father Fray Manuel de Berrio, son of [the convent of] Santa Cruz at Segovia; father Fray Pedro de Messa, son of [the convent at] Cordova, collegiate of Santo Tomas in Sevilla, whence he sailed; father Fray Gabriel de Montenegro, son of [the convent of] San Pablo at Cordova; father Fray Pedro de Chaves, son of [the convent of] San Estevan at Salamanca; father Fray Juan Uguet, son of [the convent of] Preachers at Valencia; father Fray Ignacio Muñoz, son of [the convent of] San Pablo at Valladolid; father Fray Juan Cazor, a Frenchman; father Fray Francisco de Hoyos, son of [the convent of] San Pablo at Valladolid; father Fray Antonio de la Torre, son of [the convent of] Regina Angelorum [i.e., Queen of Angels] at Sevilla; Fray Francisco de Armella, an acolyte, from the province of Aragon; Fray Tomas Ramas, an acolyte, son of [the convent of] San Vicente at Plasencia; Fray Placido de Angulo, an acolyte, son of [the convent at] Xerez de la Frontera; Fray Juan del Villar, an acolyte, from [the convent of] San Pablo at Cordova; Fray Alonso de Villegas, a lay-brother, son [of the convent of] San Pablo at Sevilla; Fray Francisco Gomez, a lay-brother, son of [the convent of] San Domingo at Xerez. The above are the ones who arrived, while father Fray Juan Tellez, a son of [the convent at] San Lucar, was left in Mexico because of illness, and came the following year. Father Fray Marco Nuñez, a son of [the convent of] San Estevan at Salamanca, died at sea. Under the shelter of this mission came a student, who took the habit here, professed, and was ordained; his name was father Fray Diego Rodriguez.

The band was received with as joyful demonstrations of consolation as were the others. But considering the appearance of those who came in that band, which was so strange to this province, the joy was changed into wonder; for all of them wore long beards, a fact which was an immediate portent of some great trouble as it was the superscription of peculiarity. The first part, book 2, chapter 56 treats of this sufficiently; but, as it is so serious a matter, we have thought best to repeat considerable and to add somewhat. Father Fray Diego Collado, a native of Meazadas in Estremadura, and son of [the convent of] San Estevan at Salamanca, a truly exemplary religious, energetic in his ministry, and very zealous for the conversion of Japon and China, was a minister of this province for some years in Cagayan. But the devil--who, like an asp, converts the most medicinal flowers into poison--availed himself of the zeal of this father to divide the seamless and scanty garment of this holy province; and, beginning to deface his government with less humility, created in his breast thoughts of being the reformer of the province (a self-love, at bottom, which was given shelter under the holy name of Virtue, in order that it might become more pernicious and incurable), by separating the congregation so that it should only be employed in the missions of other kingdoms, without paying any heed to the ministries to the Indians. He so arranged matters here, that from Japon (where he was a minister for four years) serious difficulties excluded him from that field of Christendom. Here also the superiors sent him for religious to España. He went there and to Roma, where he proposed to our most reverend father-general, Fray Serafino Sico, that, inasmuch as this province was embarrassed with ministries to Indians and assistance to Spaniards; and inasmuch as the missions of China and Japon and other kingdoms were an employment which ought to be their sole one: it would be a great service to God to have them separate, by that most reverend father instituting a new congregation, to apply themselves to this purpose, and this alone. They were to have houses of their own, from among those which the order possesses in these islands, where the languages could be learned without other exercise than that of the said missions. The most reverend father having examined and consulted regarding the new pretension, resolved to demolish it; and, even angered at such a proposal, he deprived the said father of his powers, ordered him to quit Roma, and not to return again to discuss the matter further. The father obeyed, but it happened that the father-general died in the year 28. In the year 29, our most reverend father, Fray Nicolas Rodulfo was elected. Father Collado sought an interview with him, and painted his scheme in such colors that he obtained whatever he wished from him: the erection of a new congregation, under the title of St. Paul the apostle; the appointment of himself as the first vicar-general; and all things for that necessary end, with great amplitude of power and authority. The father went to España, and, first seeking the indispensable permission of the royal Council of the Indias, and finding that innovations were not resolved upon in those royal and most prudent courts, without first hearing a report from the governors and their audiencias, and that he was demanding an impossible thing, he concealed the facts of the division, and only made public the mission to Filipinas and his appointment as vicar. There was no difficulty in his obtaining the favor, orders, and help of the king our sovereign, and despatches from his royal Council, in order that he might conduct his band by the usual way. The father came to terms with the twenty-four said religious, and embarked with them. He always said, whenever any necessity arose to say it, that the letters of the most reverend father were so weighty and were so vigorously expressed that their execution in the province would be accomplished without the slightest difficulty. Father Fray Mateo de la Villa, procurator-general of this province, resident at the court, sent private information of whatever he could discover in regard to the business, proceedings, and efforts, and of Father Collado, in the same vessel. The latter, as a man of authority, of example and weight, and of experience, had sufficient time in the course of two so long voyages to infuse his opinions into the religious. That was an easy matter, because of the lack of events contrary to the faith which they must give him; and more so if, fearful of the dangers so often exaggerated, of a ministry among the Indians, representations were made to them of the glory of a martyrdom, truly fantastic without great exercise of virtues, tears, and prayer. In this manner did he so bind them to himself in this holy province, and under the disguise above mentioned.

He presented his letters, in which the lack of so essential a part was immediately discovered. The matter was disputed, and the father-provincial, then the reverend father-commissary Fray Domingo Gonçalez, having briefly considered the matter, resolved upon a severe remedy. Before considering other orders, his first was that no permission was to be given the newcomers to say mass, unless they shaved as did the others. Thereupon, taking better counsel, they obeyed, and desisted from their attempts; and in a short time were scattered throughout the province in order to study the languages there, while the said Father Collado remained behind in the convent.

The new governor assumed his duties, and discharged them with close circumspection, and was well obeyed and esteemed by all the inhabitants of Manila, as well as those outside that city; for he was a man of great capacity. But he began to advance new opinions, which are not so safe a thing in these so remote lands, and are generally too arrogant. The matter that caused greatest mischief, and even scandal, was the violence with which he treated the archbishop of this city that holy prelate, Don Fray Fernando Guerrero whose lamentable tragedy, exile, and attending circumstances were heard in Europa not without astonishment; and left this land so desolate that today it still suffers, and has not yet dried its tears. Reason of state calls the two opposite arms, the ecclesiastical and the secular, difficult to adjust [to each other], and this is true; yet in the last analysis they are arms of one body, and in order that they may live in peace, they must aid and supplement [each other's] actions. If the secular arm, which boasts itself a faithful vassal, has to move as our most Catholic kings decree, it ought to make the ecclesiastical not its feet but its crown, such as the Constantines and the Honorios made it. And although there may be dangerous accidents, the science of the physician who relies on one medicine, and that a desperate one, is not very great. Such was the medicine of that time, and the Preachers, having caused notable disturbances in those districts, were obliged to perform their duties. Much more heavily did the hostility of the governor weigh down upon Ours, for he, scenting or discovering at this time the commission that our father Fray Diego Collado had brought (which had been forgotten for nine months), summoned him, and awakened him, so that he should again take up that commission. The governor encouraged him to present himself to the royal Audiencia (not paying any heed to the fact that it had not been passed by the Council), as his Lordship was well inclined toward it and had authority to pass it. Much persuasion was not necessary to obtain this result, with such a father. Although affairs were in the greatest harmony, still the spirit of the father was still rankling with the wound. Accordingly he immediately made his presentation, and his Lordship decreed that those letters should be obeyed; and assigning the houses of his choice to Father Collado, declared that he would be protected in them. The father named the best, and those best prepared for his purpose, notwithstanding that some of them were ministries. Under military protection he was given possession of the house at Binondoc, the Chinese hospital, the Parián, Cassite [sc. Cavite], the house of Lalo in Cagayan, and that of Todos Santos [i.e., All Saints] of the island of Hermosa. Consequently, the province was violently despoiled, as well as the religious who were in those houses; and there was a new and never before seen confusion in that community, the Indians were angered, and the heathen were scandalized. The new congregation of San Pablo, victorious in its contention, rejoiced. Some of them, although few, made no disturbance. There were also two of the old fathers who went to profess in the new congregation (for the most healthy body has four distinct humors [4]). A distinct set of rules were made. Although it was ordained for an honorable purpose, yet truly, the observation of the rules of the province would perhaps aid that purpose more. Some very holy and venerated rules were broken; and at the end they did not pass one step in advance, but were on the contrary given a great setback. But the true and affectionate mother, who had given birth so gloriously amid so great travail, bewailed inconsolably the division of her offspring, seeing that it was caused by plots of the devil, so that the apostolic missions of those kingdoms should be neither of the one nor of the other congregation. She had recourse to the only refuge for her sorrows, namely, the most holy image of the rosary, with continual prayer and litanies--an empirical remedy whose virtue had been so proved by the Order (especially in the protection from authorities ruled by passion). So was its efficacy experienced in this instance; for after sixteen months, during which time the pretended congregation of San Pablo lasted, the Lord worked his miracles by the following means. Among the many who were grieved at the archbishop's case, and its consequences--which succeeded one another daily, with new causes for anxiety--one was our Fray Diego Collado; for although he was protected by the governor, yet being a religious full of zeal, necessarily such lawlessness struck him full in the face. After warnings and sermons, seeing that nothing was of avail, he was determined to write most fully to the king of España, or to his Council, of these occurrences and significant considerations. He sent his letter by the ship that sailed that year; he must afterward have told what he had done, so that it came to the ears of the governor. The latter summoned the said father, and, talking to him in friendly manner, and excusing himself for what he had done, said to him when he thought that the father was pliable: "I am a friend to your Reverence, Father-vicar, and indeed you know how I esteem you and how I have labored in your demand. I have learned that your Reverence has written against me, and I am not surprised, for your Reverence would not have been so excellent a religious had you not done it. The letter is now on its way to España, but you will do me the favor to give me the rough draft of it, in order that I may clear up a doubt that I have, and for the satisfaction of your Reverence, for you are charged with writing false things, that are unworthy of a person of so great virtue." Father Collado seeing that he was persuaded with so much affability, promised to do it. He took him the rough draft, and his Lordship on seeing it was so indignant that, after dismissing the father, he conjured up the greatest revenge that he could. He had the father provincial immediately summoned (at that time father Fray Carlos Clemente Gant), and restored to him all the houses of the new congregation, which he held to be dissolved from that time, since it lacked the previous authority of the royal patronage and his consent. Thereupon, the order was executed on the instant, namely, on September 6, 1637. The clouds cleared away, and the face of the sun shone forth, glad and resplendent with peace. Therefore thanks were offered to our Lord again and again; and to the most holy Virgin of the Rosary (ever Mary of victory), they gave joyful worship and a solemn and festival week. With this, when the royal decree arrived in the following year (which will be found on the last leaf of the first part), no further restoration was to be made, for it was already made. The father provincial ordered Father Collado to undergo penance then, and he observed, with example and humility, the laws of perfect obedience. In order to remove the scruples that might arise, he was retired to Cagayan, where he was to perform his penance. Having remained there until the following year, 1638, when an order came from his Majesty in the above mentioned decree to send him back to España, on his return to Manila, in order to prepare for his journey thence, he embarked in a dilapidated champan in company with some men of the household of the alcalde-mayor of that province. They left under a good wind, but they were struck by a heavy northwester next day, before they doubled the cape of Boxeador, and the storm continued to increase with such fury that they were unable to withstand it, and the craft was driven upon a rocky reef. A lay-brother, one Fray Francisco Luque, who had accompanied the father, leaped into the water, together with an Indian, and got ashore. Father Collado was about to follow him, for he was an excellent swimmer; but such were the sufferings of the women and crew, who detained him that he might confess them, that he resolved to die with them. But a few moments after that, the boat yielded to another shock of the sea, and was broken into splinters, and all perished. Of the two who reached the shore, the lay-brother was killed, before he had gone far, by the attack of a band of heathen Negritos, who inhabit those mountains and whose solemn feasts are the killing of men. The lay-brother gave up his life because of the innumerable arrows [shot at him]. It was God's pleasure to let the Indian escape, and he related all the tragic event. Such was the end of father Fray Diego Collado. [It is one of] the secrets of God that he, after so many years of voyages--twice to Filipinas, to España, and to Roma--should die at last within four brazas of land, in a very small boat. But he was already freed from his errors, and rendered obedient to his province; and he [died] in so honorable occupation as that of the last consolation of so many souls, for whose spiritual welfare he gave his life as a true brother.