Chapter L

Of the events of this time within and without the province,
and the deaths of some religious of renown.

[The chapter opens with a notice of the so-called "holy year" or jubilee of 1650, proclaimed at Rome. That same year the general chapter of the Dominican order was held at Rome, and resulted in the election of Fray Juan Bautista de Marinis as general of the order.]

That same year this province celebrated a junta and intermediary chapter of the second provincialate of the father commissary Fray Carlos Clemente Gant, in the convent of Santo Domingo at Lalo, in Nueva Segovia or Cagayan, as was ordered by number one in the general chapter of 1647, at Valencia, for this province. This was to the effect that the chapter-sessions should be held alternately between the convent of Santo Domingo of Manila and the aforesaid convent of Lalo, for reasons alleged by the ministers of that bishopric. They had to sail, every two years, one hundred and more leguas exposed to very great dangers and violent seas [in order to attend the chapter], and thus left their missions discommoded; and they needed a great sum of money to procure large boats, to pay the rowers and sailors, and for the other things that they considered. Notwithstanding that, experience, the mistress of prudence, afterward disclosed great inconveniences, and that those were only the opinions of a few religious and that they themselves experienced the greatest dangers that follow. For although it is a fact that the voyage is dangerous, yet if it be made at the proper season and the return be made by the first of May, without making any way-stations, the sea is quiet. By God's mercy, prosperous voyages have always been made; and the fathers provincial make them two or three times during their four years. It is also advantageous for the religious themselves [to make that voyage to Manila], for then they can get what their houses and churches and the Indians need; and they can arrange it personally, and satisfactorily to themselves, and they act as agents for those who remain there. The chief advantage is that the chapter-sessions have the authority that they require in the capital of Manila, where all the orders and their congregations hold them with more definiteness and less trouble in general. Although some individuals do suffer somewhat, yet with that they acquire merit; and absences are easily filled in their ministries, for vicars-general remain who attend to that. For the above and other reasons, a petition was made in that general chapter of Roma in that year 1650, where the reasons were stated, and the said order was revoked (titulo pro provincia Filippina, number 4); and it was confirmed in the general chapter held in the said holy city (number 1). Consequently, from that time thenceforth that difficulty has been removed, and all the fathers come [to Manila] very willingly. Some letters were received in that junta from the most illustrious Fray Domingo [sic] de Marinis, then vicar-general of all the order; and others from our most reverend father, Fray Tomàs Turco: they annul a decree of the most reverend Fray Nicolàs Rodulfo given in the year of 40, ordering that the vicariates last four years. Being informed of the reasons which were alleged, it was recognized that such measure was not advisable (we have already touched upon this matter above, and there will always be something to say about it). This is a holy government for all, which, well considered, redounds to the greater utility of the houses and villages, where he who is a perfect religious is not troubled at changes--for he is quite unconcerned whether he serves God in this or in that ministry; and wherever he is there is work to do, and a place where he may well employ his courage. As for him who regrets to leave a house it is better for him to leave it after he has served his two years. He should endeavor to fulfil his obligation and to gain a reputation as one who does not mind such things, without embarrassing himself with thoughts of changing from one vineyard to another, which generally obscures talent. Our profession holds us captive to obedience, but leaves us free in regard to all temporal considerations. The minister has great self-love, more than the Indians, and thinks that he will not be disturbed after two years, however much the wretched beings say to him and flatter him.... The said revocation was confirmed by the said chapter in that holy year [of 1650] (number 2 of the ordinances concerning this province). Item: Vote was given to the rector of Santo Tomàs in provincial chapters and juntas; and likewise other letters-patent so that any vicariate that should be vacant should give a vote in the junta. Between the chapter and the said junta, the provincial shall appoint another vicar after consulting some of the fathers. But if it shall become vacant between the intermediary chapter and the election, a consulting junta shall be held, in the province of Manila, of the fathers-counselors and the rector, in order to institute the said vicariate, which can have vote in the ensuing election; but if the vicariate be instituted in any other way, it shall not have a vote. Thus they were presented in the said junta and were received. The ordinances of the above-mentioned chapter of Valencia of 1647 were also accepted. In regard to the orders contained in them touching the provinces of Indias in general--in ordinance 6, that neither the provincials nor the chapters can give permission to the religious to return to their provinces of España, petition was made to our most reverend general, in behalf of this province, to exempt it from that observance for reasons that were advanced. In consideration of those reasons, his Reverence and the general chapter of Roma conceded us that favor in the said year of the jubilee, in the section treating of this province (number 3), granting permission to the father provincial who should be in office at that time that, the reasons of the religious who wished to return having been examined, he might assemble the council of Manila and represent the matter to it; and, in accordance with their vote, the religious shall be or shall not be sent, without its being necessary to have recourse to the reverend generals. Of a truth, it was a most just arrangement, not only because we are twice as far [from Roma] as are the other provinces of Indias, but in accordance with the special rule and ordinance of this province. Although there is always a great need of religious in it, yet he who is rendered disconsolate is superfluous, and willingly becomes a violent soldier who gives and receives signal injury--although God does not wish that they complain of what is given to them. The illness of the man is learned in this consultation, and the remedy is immediately applied without exigency or delay, which is not slavery. Those who return to España and do not keep this holy province much in mind are very few, when they are undeceived, and find that that bad humor was in themselves, was not the fault of the land, and that they must live with unrest in this world; for the center of our desire is heaven, for which we are born. In no place can we live with greater freedom and, consequently, with less fear and more quiet unless we go hunting for encumbrances to put in it. Unusquisque in suo sensu abundet. [34]

[The deceased religious mentioned in that junta are as follows: The lay-brother Fray Juan de San Jacinto, who died in 1648, was a son of the convent of Valencia, and on account of his good work was sent to Japan. After his return to Manila he was sent to Spain (1630) by way of East India, and returned by way of Nueva España. Christoval de Leon, of the royal convent of Granada, died at the age of seventy in the province of Pangasinán, that same year. He had filled some important offices in the order, among them being definitor (1633), and prior of the Manila convent, returning thence to his labors in Pangasinán. Geronimo de Sotomayor Orato, a native of Mexico and son of that convent, and Tomàs Ramos, son of the convent of San Vicente in Plasencia, who had been captured by the Dutch, died at sea while being sent back to Manila. Pedro Benitez died in 1650; he had been assigned to the Nueva Segovia missions, where he was studying the language at the time of his death.]

[Chapter li continues the mention of certain deceased religious. Francisco de la Trinidad died as bishop of Santa Marta, in the Indias, in 1663. In 1651 he had been sent as procurator from the Philippines to Spain and Rome, being at that time prior of the Manila convent; and he served as definitor for his province at Rome in 1656. He was a native of Vizcaya, and had taken the habit in the Philippines. Martin Real de la Cruz died in the bishopric of Cagayan in 1651. He was a son of the convent of Carboneras in the province of España, and became a fellow in the college at Valladolid. After arriving at the Philippines he was sent to the bishopric of Nueva Segovia, where he learned the language perfectly; and he wrote many sermons and discourses, which were preserved in manuscript and copied for the use of the order. He became rector of the college of Santo Tomás at Manila, and at the same time first rector and chancellor of the university erected in that college in 1648. On the completion of that office he returned to his missions in Cagayan, and died in the remote missions of the Babuyanes Islands. In the same bishopric died also during that period Lucas Garcia, at the age of seventy-six. He had a perfect command of the language, and was a sympathetic and arduous missionary worker. He acted more than once as a vicar-provincial, and went to the island of Hermosa, where he labored among the natives and Spanish soldiers. After serving as rector of the college of Santo Tomás he returned to his missions in Cagayan, where death met him. The lay-brother Francisco de San Agustin died in the village of Lalo, in the same province, a helpful and humble worker. In the convent of San Jacinto, outside the walls of the City of Mexico, died in the year 1651 Sebastian de Oquendo, a native of Oviedo in Castilla. He had been minister to the Chinese of the Parián, and had lectured in the arts and theology in the college of Santo Tomás. The Manila convent of the order was served by him in the office of prior; and he also preached in that city with great success, leaving many writings in manuscript on scholastic theology, which were used long afterward. At death he was buried in the convent of San Jacinto, where he was serving as prior. His body was found uncorrupted, in 1658, by some Dominican missionaries en route to the Philippines.]

The most novel event in the year 1651 in the city of Manila was the imprisonment, by order of Governor Don Diego Faxardo, of the person of the master-of-camp, Manuel Estacio Benegas, who then filled that office at Manila. That happened on September 16 of that year, and his property was confiscated at the same time. He was a native of Granada, and came to these islands as captain of infantry in the service of the king. Because of his blood, which was said to be noble, and his excellent conduct, he was well married here, and had many sons and daughters who have always managed to preserve themselves with splendor and to keep up their reputation with [official] employments and equal marriages. His arrest was a very great innovation, for from the time when the said governor assumed his office he had honored the master-of-camp, arriving [at the islands] thus, with notable standing, the governor, seeing him capable and experienced in all matters, almost made him his Hercules, and placed in his hands the keys to everything. He made the master-of-camp the only and necessary go-between in all his arrangements and secrets. That was followed, as its inseparable corollary, by what is called a change of fortune; for he thought that he had mounted so high while the impetus of his wheel remained very low. Although the master-of-camp made many friends, he raised up against himself a greater number of enemies--either querulous or discontented at seeing that a superior whom God made a sun because of his office, so that he might be a universal and [un]mistakable cause, had been appropriated and set apart for himself. That alone was enough to affront and offend the most retired inferior. And although Hercules cannot prevail over two, much less over so many, his enemies made such attempts to secure his downfall and studied over the matter so much that they laid a scheme to embroil him with the governor, who had purposely shut himself up and extinguished all the lights--one of warning, while behind it entered the rest of the troop. He was immediately thrust into a very close and dark prison, and all his property was sequestered; and gratitude and confidence, taking the part of the many who were aggrieved, became the plaintiffs who made the most criminal charge. Therefore, since the said governor was a just man, and without any doubt upright and even inflexible, he was not satisfied with aggravating the imprisonment, but had torture applied to the prisoner--which was very severe, and more so in a man as corpulent and as delicate as he was. The cause, charges, and acquittals proceeded, but before the sentence was reached the master-of-camp died in prison, giving tokens of being a true Christian, and with a great submission to the will of God, who had without doubt disposed him for that road for salvation; for he was a very intelligent man, and his capacity availed him there greatly. And what do we know might have happened to him had he died in a condition of prosperity? Incomprehensible are the ways of divine Mercy.

[Chapter lii, the last chapter of the first book, treats of Chinese affairs.]

Book second of the second part of the first century and history
of the province of Santo Rosario of the Order of Preachers,
in Filipinas, Japon, and China.

CHAPTER FIRST

Chapter, and election of provincial; and events in those times

On April 20 of the year 1652, the members of the chapter were assembled in the convent of Santo Domingo in Manila, and elected as provincial the reverend father Fray Pedro de Ledo, then prior of that said convent and vicar-provincial of Tagalos. He was a person of all good qualities, a native of Mexico, and of noble parentage in that city. He took the habit and professed in this convent of Santo Domingo in Manila. In his studies he gave so good an account of himself that he lectured in arts and theology, and became regent in our college of Santo Tomas. He always had the name of an excellent student and learned man. On that account, and because of his great prudence, known to us by experience, the religious elected him to the post of provincial, which he filled very successfully and with great credit. Among the special events of that chapter was the announcement of the new university of Santo Tomas and its apostolic erection by a bull which his Holiness Innocent Tenth, of blessed memory, was pleased to promulgate at the instance of the king our sovereign, Felipe Fourth the Great. His Majesty, as sole patron, was pleased to put his hand to that--an honor very worthy of publication by the chapter; and, although it was current in all the province, that solemnity was still to be performed. The house of San Miguel of Ituy, in the province of Nueva Segovia, was also accepted. That is a great stretch consisting of heathen settlements for the greater part, although there are some Christians among them, some of whom are those who flee from other villages. It lies on the eastern border of the province of Cagayan, and extends from some high mountain chains to the coast; and, as it is so rough a land, it has not yet been possible to conquer it, although many attempts have been made, the religious going sometimes with and sometimes without soldiers. Missionaries have also been appointed on various occasions; but although they have baptized many persons, they have not been able to convert them all. As vicar of the said house, the chapter then appointed father Fray Teodoro de la Madre de Dios, and gave him some priests as companions. They went thither with a presidio of Spanish soldiers at the command of the governor, who so ordained it. Many of the soldiers and two of the religious--father Fray Bernardo Cejudo and father Fray Manuel Rincon--died because of the poor climate or poor food. They all remained there, that time, for two years, and baptized many people there; and those natives long continued to embrace the law of God. But either because of the sickness, which had developed into a plague; or because those Indians were at war continually with other people of the interior, more powerful, who greatly persecuted them, and the faith of Christ: for all those causes, and because they could not cope with so many dangers and troubles so long as the natives were not quiet, the presidio that was still left retired to Cagayan, and the fathers returned, as they had lost hope of obtaining more fruit. However, our religious are accustomed to return there every little while, where some are baptized, and those who have made their decision do not fail to come; and the province does not lose sight of those posts, for the time when the Lord shall be pleased to summon them, and when they shall respond with resolution. They are numerous; and, since they live so far inland in this same island, it is well seen that it is very pitiable to behold them so buried in their darkness--or not to see them, for they flee from the light. It is not easy to form a judgment on what passes in this very island; for, since it extends for almost two hundred leguas, and all of the seacoast in all parts is subdued, all the fastnesses of the mountains are inhabited by numerous peoples of various nations and languages, morally impossible to subdue, although great efforts are being and have been made. The reason therefor is, that since it rains so much in these lands, in addition to the so powerful heat of the sun, and there is so little stone, such thickets and undergrowth spring up that one can penetrate them with difficulty, and [it is even difficult] for the very animals of the forest. Consequently, nature has defended those people with a thousand walls. Then too they are children of idleness, and live on roots, the fruits of trees, and the flesh of game. They have no other granaries than those of their own bellies, nor more clothing than that which they get from their mothers. At the most, they wear a bajaque or breechcloth made from the bark of a tree, and which conceals but ill the token of their sex. They have no villages, but live in rude collections of huts or in camps, and in certain shacks which rise a vara above the earth, where they take refuge when it rains. When they feel the cold too keenly, they light fires and sleep in the ashes. Their life is as follows: When they rise in the morning, the robust ones go hunting the deer with arrows or dogs. If they kill one, they take it to their camp; and there they all eat it, half raw, half roasted, without salt or bread. If they do not have meat, they find roots and fruit, and so do they satisfy their hunger without further exercise of reason. And, since they are totally without reason, they have no form of religion or worship, except certain superstitions concerning the flight and songs of birds. Such is their wretched existence; and therefore do they grow up with the understanding of brutes, without care or foresight. Some descend the mountain to trade with our Christian Indians. The latter approach them, and carry iron for their arrows, and rice and other things which they know well--especially tobacco, but which they are not accustomed to sow. Neither do they accustom themselves to any other kind of work. This island so abounds with these people that they are encountered at six leguas from Manila. By means of such communication they hear our Christians, who talk to them of our holy faith, and they approve it. But when they hear that the Christians pay tribute and bandalas, and that here are personal services (which it is necessary to have, for a civilized and domestic life) they return to their liberty. Some are reduced, but it is generally a fact that this becomes continually more difficult so long as the Lord who died for them does not drive from their side that enemy who makes them daily more obstinate and hard.

Late in July of the year 1653, the ship from Nueva España anchored in the port of Cavite, more fortunate than most of the vessels that have been seen since the discovery of these islands. It brought four personages--no less than the archbishop, the governor, the bishop of Cagayan, and an auditor. It had been some years since a ship had entered Cavite, for they all had to put back to other ports because of the bad weather. And although, wherever they finally enter, they discharge their cargo and assure the safety of the money, yet doubtless it is always a considerable loss that the ship does not come direct to Cavite, and, being laden with expenses and averías, at least one-third of its good fortune is dissipated. It had been twelve and more years since these islands had had an archbishop; for one who came to them consecrated during that time, namely, his Excellency Don Fernando Montero de Espinosa, was obliged to come overland, as the ship anchored in the port of Lampon; and, when he arrived at the lake of Bay six leguas from this city--whither some persons from the cabildo had gone beforehand to receive him--he was suddenly overtaken by a severe illness, from which he soon died without the Church, his spouse, having enjoyed anything except letters and good news. And, lastly, came the evil of its widowhood before he had taken possession of it or seen it. For that reason all through that period there was considerable trouble, wherever trouble exists. But there is more here, where before a successor is obtained another six or eight years elapse. Now indeed did the lack become doubly felt, for not even one of the three suffragan bishops of this metropolitan was left; for if there are any bishops it is a great consolation. For then, although it is after the trouble of making voyages, students, religious, and secular priests are ordained, and there is recourse for all that episcopal dignity demands, and it is the shadow of a great relief for all Christians, although the bishops are distant. It was God's will to allow his Excellency Doctor Don Miguel de Poblete--a native of Mexico, in whose cathedral and in that of La Puebla de los Angeles he had held the greatest dignities--to arrive at that time. He was received here with great demonstrations of joy. The governor was Don Sabiniano Manrique de Lara, knight of the Order of Calatrava, a native of Malaga. He filled his post excellently, and was generally well liked by all; for he was very affable, pious, and not at all harsh like the former governor. He had his troubles, of which we shall speak; and having governed for more than ten years his residencia was satisfactorily finished, and he had the good fortune to return to his country. The bishop of Cagayan was his Excellency, Master Don Fray Rodrigo de Cardenas, of our holy order and from the province of Perù, of whom we shall speak in the proper place. The auditor who came in that ship was Don Salvador de Espinosa, a learned and zealous man; and so much so that he began to work at matters of government before the proper time. For he immediately, seeing that there were but few Spaniards in the country, thought that he had learned all about it in a short time; and went about passing sentences and issuing manifestos, more a result of his erudition than from any necessity for it. His last offspring bore the character of admonition and was printed. All estates were grievously wounded by it--a serious matter when there is no one to take up the defense. His zeal might have been useful, but assuredly no service to God or the king followed; for his Majesty does not desire his vassals to be maltreated, but will consider it a great service if his ministers employ their great erudition in maintaining justice, observing it in all the villages, and honoring all, especially the ecclesiastical religious, and not in saying pretty things (with which they load one down when they consider that it will make their own dignity more estimable)--especially with these printed papers, which, since they are printed, give us more permission to make public complaint. Like that of another paper which was printed in the year 1671--which finally brought its author to the earth, even before knowing the names, it left persons both ecclesiastical and religious badly besmirched. In order to vaunt his erudition, he despoiled the living altars of their best ornament, namely, honor; and he did not hesitate to dedicate and send it to the feet of the greatest Majesty. But he will have had his answer already. The other admonitory pamphlet, when it was issued, seemed so foul to its very author that he himself went about collecting and burning it. Supposing the first an arbitrary statement, the second was Catholic and made by a person erudite and desirous of salvation. He lived for a while, for a mortal accident happened, and he paid his debt and had himself buried in the convent of Santo Domingo. To the great luck of so fortunate a ship, which brought so grave persons and those of the greatest distinction for these lands, was added the relief of money, which was larger than usual, as well as that of individual persons....

[This chapter records the death (in 1653) in the Manila convent of father Fray Juan del Villar, a native of Luzena, and son of the convent of San Pablo el Real in Cordova. He went to the Philippines in 1635, and applied himself to the study of Chinese and taught in the college of Santo Tomás.]

Among other ordinances passed by that chapter, as they were necessary, was one that declared that no one could be employed in the office of lecturer in our college of Santo Thomas unless he first learned some one language native to that country--not because there is any logic in it, which must precede the sciences, but, since the first foundation of this province is that of the preaching and missions, all must know a language. He who does not know one, even if he be a very learned theologian, does not render all the service that he can; and he does not have the good fortune to be sent by his prelates or to have a change of climate, which is perhaps important to his health. On arriving from España it is the custom for all to be divided, according to the arrangements made by the prelate, in the study of the various languages. With their pious desire and the master that is given them, he who can not learn enough in one year in order to make himself understood as a preacher and confessor in a language must be very dull. With such sound beginnings they are not embarrassed afterward in other occupations, since, when a place in the ministry becomes suitable, the greatest difficulty is found to have been conquered. Of greatest use on the sea is he who knows the duties of sailor and artilleryman; and as time goes on it becomes a matter of disconsolation for a religious to find himself without a language, and at an age when it is impossible to learn it, while it is a matter that might have been overcome in a brief time at the beginning.

[Chapters ii-iv treat of Chinese affairs and missions.]