Chapter XX (2)

[67] Salazar relates the disposition of the governor's estate (Hist. Sant. Rosario, pp. 114, 115), saying that, besides the provincial, Fray Balthasar de Santa Cruz and General Marcos Quintero Ramos were named by León as his executors; referring to the prohibition (see his p. 43) of such administration to the Dominican friars, he adds: "The said fathers could not refuse to accept this onerous charge as executors, not only on account of what our order owed to the deceased, but because of other circumstances which stood in the way and concerned the peace of the community." He states that Fray San Roman's death (less than a year after the governor's) did not prevent the administration of León's estate and the disposal of his property, which Santa Cruz carried out, the handling of the money being left entirely to Quintero. The governor's fortune amounted to 250,000 pesos, of which the Dominican order appropriated nothing to itself, the money being almost entirely spent in pious foundations and charitable works. To the Misericordia was given 50,000 pesos, part of which was set aside for the dowries of orphan girls; to León's native place, 33,000 pesos to found chaplaincies, for the benefit of his soul; 12,000 to rebuild the hospital of San Lazaro at Manila, and a like sum for rebuilding the seminary of Santa Potenciana; and the remainder was spent in various works of piety and charity, for the benefit of the community.

[68] Every province was entitled to choose four definitors and two visitors. In chapters the voting list is published prior to the elections; it contains the name of every person entitled to vote therein, with the position entitling him to vote.--Rev. T. C. Middleton, O.S.A.

[69] Spanish, altura; here meaning the most northern part of the ship's course, as the ships sailing from Manila took a route far northward to avail themselves of the trade-winds.

[70] This should be Antonio de Letona; his book is entitled Perfecta religiosa (Puebla, Mexico, 1662). See our VOL. XXXVI, p. 189.

[71] In text, rectores; but, as there is no meaning of that word that properly applies here, we conjecture it to be a typographical error for receptores.

[72] Francisco Salgado was a native of Galicia, born April 2, 1629. In 1648 he entered the Jesuit order, and in 1662, came to the Philippines. For several years he was teacher in the college of Manila; and afterward rector at Silang. He went to Europe (about 1675?), and returned in 1679 with a mission band; he was rector of the Manila college and twice provincial. He died at Manila on July 14, 1689. (Murillo Velarde, Hist. de Philipinas, fol. 357.)

[73] The MS. does not state what the other relic was, nor is it easy to ascertain; for the English in the latter part of the eighteenth century profaned the church of San Agustín at Manila, and took from it all the relics, in order to avail themselves of the silver of the reliquaries, and of the gold in which many of them were set.--Fray Tirso López.

[74] Juan de Mariana (1536-1624) was one of the most noted writers among the Spanish Jesuits. The work here referred to is that which he published originally in Latin, Historiæ de rebus Hispaniæ libri XXV (Toleti, 1592), which carried the history of the Spanish monarchy down to 1516. His own Spanish version of this work, enlarged and corrected, appeared at Toledo, 1601. Other writers continued this history to 1649 and 1669; and the last of these was extended to 1678 by Felix Lucio de Espinosa y Malo (Madrid, 1678). This work has had many editions, translations, and criticisms--for which see Sommervogel's Bibliothèque Comp. de Jesus. One of Mariana's works, De rege et regis institutione (Toleti, 1599), was censured by the Parliament of Paris and publicly burned by the executioner in 1610; and the French court asked the Spanish government to suppress it, which request was refused.

[75] That is, the writer's desire to flatter some influential persons who were enemies of Valenzuela.

[76] The alternation [alternativa] of the elections consisted in this, that during one triennium the offices were held by natives of Spain, and during the next one by those born in the Indias.--Fray Tirso López.

[77] Spanish, pasado en authoridad de cosa juzgada (equivalent to the Latin res adjudicata).

[78] Spanish, se comprometió. With us elections sometimes go by compromissum; that is, where no result is secured as usual by close ballot the chapter designate a committee to nominate some person, usually with the pledge that the chapter will afterward elect him, and thus ratify the committee's choice.--Rev. T. C. Middleton, O.S.A.

[79] Among the voters at provincial and general chapters are two classes especially designated by provinces or convents to represent the entire community; these are the definitors and the discreets (VOL. XXXIV, p. 419). The conventual discreet is chosen for the provincial chapter, and is elected by all the voters of a house in chapter assembled. The discreet-general is chosen for the general chapter, by the provincial chapter. At the general chapter every province is entitled to representation by three voters--the provincial, the definitor, and the discreet. At provincial chapter every large house, or convent, is entitled similarly to representation by two voters, the priors and the discreet (there is no definitor for a house).--Rev. T. C. Middleton, O.S.A.

[80] There must be some error in the text--probably made in the transcriptions of Diaz's manuscript for publication--for Pérez says (Catálogo, p. 140) that these missions contained 160 religious. The father here named is mentioned a little below as Manuel Losada, which name (although it does not appear in Pérez) was probably his baptismal and family name, the other being that assumed by him on entering the order.

[81] No elemental; that is, it was not nebulous--as our astronomers at this time say, arrogating to themselves this discovery, which evidently was not unknown to those of earlier times.--Fray Tirso López.

[82] Roughly estimating from the date here given, it seems probable that the line here mentioned refers to the diameter of the earth. Although that diameter had not been exactly measured at that time, a long step toward this had been taken by Picard of France, who in 1671 made the first really valuable measure of the arc of a meridian, a measure which Isaac Newton used in verifying his idea of gravitation. The ambiguous manner in which the line is mentioned by the writer (supposedly Kino, as cited by Diaz) was probably due to cautious dread lest ecclesiastical penalties be visited on the too definite statement of scientific discoveries; for at that time Mexico was dominated by the Inquisition, by which tribunal the great Galileo had been imprisoned less than fifty years before Kino made these observations. The course of this comet can easily be verified, after making due allowance for the precession of the equinoxes, on any map of the constellations. Information for this note is furnished by Albert S. Flint, astronomer of Washburn Observatory, University of Wisconsin.

[83] Eusebius Kino (or Chino) was a noted mathematician and explorer. Born near Trent in 1644, he entered the Jesuit order at the age of twenty-one, and in 1678 came to America. He soon devoted himself to the California missions, and explored and mapped a large extent of country in Mexico and Lower California. He died at Magdalena, March 15, 1711.

[84] One of the collections of canon law is called "Clementinas" (see VOL. XXV, p. 226): they were compiled out of the canons of the Council of Vienne (1316) and some of his own constitutions. (Addis and Arnold's Catholic Dictionary, p. 106.) The father of Bolivar had apparently held the clementina chair of canon law in a university.

[85] The vihuela (or viguela) was the ancient form of the guitar, or something between it and the violin. It is mentioned as in use, in a poem of the fourteenth century. There were vihuelas de penoia and vihuelas de arco--the former played with a plectrum, the latter with a bow. Later, the vihuela merged entirely into the guitar. (H. E. Watts, in note on his edition of Don Quixote [London, 1895], iv, p. 85.)

[86] "Much difficulty was found in raising the required force for the Philippine Islands. Many of the soldiers dreading the climate would desert before reaching Acapulco, and new schemes had to be devised for raising recruits. Thus in 1677 all criminals willing to enlist were pardoned, and 125 pesos a year given them as pay. Still, only a small number could be induced to accept this offer." (Bancroft, Mexico, iii, p. 185.)

[87] Spanish, quintas esencias (English, "quintessences"); referring to the notion in alchemy of a fifth or last and highest essence or power in a natural body.

[88] Spanish, se parte un pelo en el aire; an idiomatic expression (also written cortar or hender un cabello), signifying the possession of great penetration, keenness, dexterity; quick perception, much perspicacity. Cf. the common phrases, "to fish for things in the air," "to catch them while flying," etc. (Dominguez). The saying perhaps originated in the ability of a good swordsman to cut a hair in two instantly with his sword.

[89] Spanish, dos palos; meaning the two wooden ships used for the Acapulco trade, which was the sole support of the colony.

[90] That is, "mindless, or silly, or without sense;" a neat and keen play on words. The meaning evidently is, that knowledge of law does not consist in mere remembrance of law terms, but in discerning their force and power.--Rev. T. C. Middleton, O.S.A.

[91] "They feared to lose temporal goods, and did not reflect on the life eternal; and thus they lost both."

[92] This form of bodily mortification can be understood only by those who live in hot countries. In Europa it is no mortification at all, and there is no religious who does not practice it, as being a precept of the rules, which command that neither food nor drink be taken outside of fixed hours. But in intertropical countries, with the suffocating heat and the continual perspiration it is a necessity to drink water and quench one's thirst with great frequency; and on this account the superiors have to grant dispensations from some prescribed usages that are, if not impossible, exceedingly difficult to fulfil in those countries. As a compensation, there are other forms of mortification which in cold countries are difficult to practice, such as sleeping on the ground, which in the regions that are mentioned above do not merit even the name of mortification.--Fray Tirso López.

[93] Spanish, cilicios: a term originally derived from the name Cilicia, from which country was brought in ancient times a cloth woven of hair, called therefore cilicium; applied to a belt or girdle of haircloth, or of metallic wires woven together, often with projecting points of metal, worn next to the skin by way of mortifying the flesh.

[94] "No one can serve two masters;" in verse 13 of the sixteenth (not seventeenth, as in our text) chapter of Luke's gospel.

[95] Although difficulties arise in obeying two superiors, it is not impossible, and much less when the respective jurisdiction of each is over different activities--as occurs in the missions and villages directed by religious, in which the superior of the order is responsible for his subordinates conducting themselves as they should in their private lives, and the vicar or bishop watches to see that they are punctual in the discharge of their ministry as missionaries or parish priests. In such cases the gospel text, which speaks of those who command opposite things, does not properly apply.--Fray Tirso López.

[96] Tomás Antonio de la Cerda, Conde de Paredes and Marqués de la Laguna, succeeded Archbishop Rivera as viceroy of Nueva España on November 30, 1680; he held this office six years. During this time the shores of Nueva España were continually harassed by pirates and buccaneers--the most notable event being their capture and sack of Vera Cruz in May, 1683.

[97] This word cannot be found in the Spanish lexicons, and is probably a Siamese word, since on old maps of Siam are numerous place-names which begin with the syllable Ban. Bandel may be a place-name, but more probably designates the trading-post occupied by the Portuguese.

[98] The Windward fleet (armada de Barlovento) was maintained to protect Spanish commerce in the Atlantic between Spain and America. In 1689 it was composed of six ships of the line and a frigate. (Bancroft's Mexico, iii, p. 224.)

[99] Pérez's Catálogo enumerates forty-five in this mission band. Among them was a priest, Diego Higinio, who for many years ministered to the lepers in Bisayas.

[100] Spanish, hermano mayor, that is, the brother at the head of the association.

[101] The reference is to a passage in canon law, in the Corpus Juris, which runs thus: Si Episcopus à Paganis aut Schismaticis capiatur, non Archiepiscopus, sed Capitulum ... ministrare debebit:... The full citation is: Si Episcopus, "De supplenda negligentia Prælatorum," lib. i, cap. iii, in Sexto. The Sextus, or sixth book, from which the above is taken, is entitled, Sexti Decretalium Liber, of Pope Boniface VIII; and is described in Addis and Arnold's Catholic Dictionary, p. 106.--Rev. T. C. Middleton, O.S.A.

[102] i.e., "Courage holds greater sway in a small body."

[103] That is, who had deserved it before his coming, but thus far had managed to escape punishment.

[104] Spanish, mala feria, "a bad fair;" referring to the annual gathering of buyers at Acapulco on the arrival of the Manila galleon.

[105] "So closely did the government guard against possible independence of the colonists in trade that ships' companies were prohibited from purchasing goods of the country, and factors and traders on the fleets were not allowed to remain longer than three years in America. No foreigner could trade with the colonies, nor was one permitted to enter a port without special license. In fact the prices of both imports and exports of New Spain, with the exception of the precious metals, were under the arbitrary control of the merchants of Seville, and later of Cádiz. What further increased the drainage of wealth from America was the decadence of manufacturing industries in Spain, owing to the immense influx into the Peninsula of precious metals. The riches poured into the mother country made labor almost unnecessary; hence a general decline in all kinds of industry, and Spain had to resort to foreign markets, not only to supply home consumption but also the demands of her colonies. Merchandise thus procured could only be exported to the American settlements at rates increased by additional duties and merchants' profits." Besides the commercial restrictions imposed on the colonies by the home government, other influences depressed trade--forced loans to the king, debased coinage, interference by the church, arbitrary action by civil authorities, contraband trade, the ravages of war, and the depredations of corsairs. "In time of war commerce with the mother country was reduced to the lowest ebb; European goods were poured into the Spanish colonies by neutrals, and the contraband trade was almost openly carried on." (Bancroft's Mexico, iii, pp. 628-630.)

[106] Regarding the bulls of the Crusade (for which see VOL. XXVIII, pp. 113-115), the following information is furnished by Rev. Dr. William A. Jones, O.S.A., president of the college of San Agustín, Havana: "So far as I know, there was no special decree suppressing the privileges of the Bula Cruzada. As I understand it from those who are well informed, the original privileges contained in the Bula Cruzada were exclusively bestowed upon Spanish subjects, and as a consequence, followed the Spanish flag. The moment the sovereignty of Spain ceased over this island [Cuba], so ceased also the meaning of the Bula Cruzada for these rebels to the old dynasty. But some Cubans continued to adopt the privileges of the Latin American Council which had recently been held in Rome (about five years ago), in virtue of which the privileges regarding fasts and abstinence are almost identical with the old Bula; those privileges were afterward confirmed, and we follow the rules of the Council. As for the Philippines, I infer that the Bula ceased there as soon as the Spanish sovereignty ended."

An Augustinian father who has recently come to Villanova from the Philippines states that in those islands they have dispensations for fasts and abstinence, the same as before the revolution; but he could not state the precise date of those dispensations.--Rev. T. C. Middleton, O.S.A.

A decree of Leo XIII, April 22, 1899, grants the Cuban bishops authority for ten years to grant dispensations from fasting and abstinence.

[107] Diaz's statement throws an interesting light on the preparation and publication of the Conquistas of Fray Gaspar de San Agustín, which is the work here referred to. At the beginning are various approbations, licenses, etc. The dedication, very flowery and somewhat perfunctory, is made to Doña María de Guadalupe, Duquesa de Avero (with many other titles), as "the learned Minerva, not only of our España but of the new worlds;" it is signed by Fray Manuel de la Cruz, but is undated. The first approbation is signed by Fray Diego de Jesús and other Augustinian officials, at Manila, September 2, 1686; and the license for its publication is signed by the provincial of the order, Juan de Jérez, four days later. The commissary of the Inquisition at Manila, Fray Baltasar de Santa Cruz, O.P., approves it on November 28 following; and the archbishop of Manila, Phelipe Pardo, licenses the publication, on December 2. Nothing was done toward printing it until 1697; for the next document is the approbation of the work, furnished by Alonso Sandin, O.P., who has examined it in obedience to the command of Alonso Portillo de Cardos, vicar-general of the archdiocese of Toledo; this is dated at Madrid, August 8, 1697. Nine days later, Portillo issues the license for printing the book. Next follows the approbation of Fray Diego Florez, past provincial of the Augustinian province of Castilla, dated at Madrid, September 5. Then follow a list of "Erratas," thirteen in number, signed by Martin de Ascarza, "corrector-general for his Majesty," dated May 5, 1698; and a certificate (dated May 10) that the price at which the said book may be sold has been fixed by decree of the royal Council at eight maravedis for each printed sheet (pliego). A note at the foot of this page states that the book contains 146 pliegos, including unnumbered pages. Nothing is said in any of these documents of Diaz's connection with the work.

[108] The first Dutch settlement at the present site of Cape Town was made in 1652; it grew very slowly for a long time, for at the end of that century it contained only some eighty private houses. In 1658 negro slaves were carried thither, and later the Dutch sent to Cape Town Javanese criminals who had been sentenced at Batavia to penal servitude, and political prisoners of rank from India, some of whom preferred to remain there for life. With these elements of population and the aboriginal Hottentots arose innumerable mixtures of blood, and the utmost diversity of color and features among the inhabitants. The castle of Good Hope (still standing) was built in 1666-74, as a defense for the colony; and in 1672 a formal purchase of land was made from the Hottentots by the East India Company. The great garden of the Company was partly converted into a nursery for foreign plants and trees by Simon van der Stel, commander of the colony from 1680 to 1699. See Theal's South Africa (New York and London, 1894), pp. 20-57.

In 1688-90 nearly 200 Huguenot refugees from France arrived at the Cape, and formed settlements near Cape Town. See Worsfold's South Africa (London, 1895), p. 15.

[109] Desiderius Erasmus was born at Rotterdam October 28, 1467. When a boy, he was sent to a convent; and in 1492 was ordained a priest, at Utrecht. He afterward devoted himself to the study of the classics and of divinity, and to literary work; he resided successively in Paris, England, and Basle. His Colloquies offended zealous Catholics, by attacking the superstitions and abuses in the Church; but he was not a supporter of Luther. Erasmus died on July 12, 1536.

[110] They took Father Samper to the island of Paragua, and abandoned him there. When this event was learned in Manila, they sent for him; but on the way he fell into the hands of the Camucon pirates, who took his life.--Fray Tirso López.

[111] Basilitano obviously refers to some suppressed or extinct see in pagandom, and Fray López would now be styled a "titular bishop." The word cannot be found in the lexicons or gazetteers of classical, mediæval, and early Christian geographical terms; and it is evidently an adjective of local meaning.--Rev. T. C. Middleton, O.S.A.

[112] See the Epodes of Horatius, i, 2, l. 14; at first referring to the Greeks before Troy, but afterward becoming a general proverb--"Whatever errors the great may commit, the people must atone for."

[113] Father Fray Joaquín Martínez de Zúñiga, in his Historia de Filipinas (pp. 384 et seq.), relates the foundation of the curacy of Mariquina, its separation from that of Pasig, and the means by which this was effected, as also the incorporation [that is, again with Pasig] which is here mentioned, and their final separation. And as his account differs considerably from that of Father Diaz, and we lack the data for deciding which of them is correct, we refer the reader to that work that he may examine, compare, and decide. Father Diaz, however, may have remained silent on the vexed questions to which that establishment gave rise, through consideration of prudence and of respect to the living; and in that case there is no contradiction, but justifiable omissions.--Fray Tirso López.

The Jesuit account of this controversy is presented by Murillo Velarde in Hist. de Philipinas, fol. 344 b, 345.

[114] Melchor Portocarrero, Lasso de la Vega, Conde de Monclove (misprinted in our text Mondova), succeeded the Marqués de la Laguna as viceroy of Mexico, on November 30, 1686; his administration lasted nearly two years, and he was an upright and vigilant ruler. He failed, however, to protect the Indian natives from cruel oppressions by the Spaniards. He was commonly known as Brazo de la Plata, or "Silver Arm," on account of wearing a false arm, his own having been lost in battle. (Bancroft, Mexico, iii, p. 221.)

[115] "An antiquated term, signifying a togated judge, one of those who in the court composed what was called "the tribunal of alcaldes," who, together, constituted the fifth tribunal of the famous Council of Castilla. These alcaldes no longer exist, nor does the tribunal which they formed; because an Audiencia has been established at Madrid, according to a decree of January 20, 1834." (Dominguez.)

[116] Reference is here made to the Book of Wisdom, which is found in the Douay Bible next after Solomon's "Canticle of Canticles" ("Song of Songs," in the Protestant Bible); it does not, however, occur in the Vulgate. The passage here cited (in Latin, in Diaz's text) reads thus in the Douay (English) version: "Learn, ye that are judges of the ends of the earth. Give ear, you that rule the people, and that please yourselves in multitudes of nations. For power is given you by the Lord, and strength by the Most High, who will examine your works, and search out your thoughts: because being ministers of his kingdom, you have not judged rightly, nor kept the law of justice, nor walked according to the will of God. Horribly and speedily will he appear to you: for a most severe judgment shall be for them that bear rule." These words are found in verses 2-6 of chapter vi.

[117] Gaspar de la Cerda Sandoval Silva y Mendoza, Conde de Galve, assumed the office of viceroy of Nueva España on November 20, 1688. The coasts were infested with corsairs up to 1692, but Galve's preparations to exterminate them seem to have frightened them away. In 1690 and 1695 he sent expeditions against the French in Santo Domingo; in 1689, one to search for La Salle's Texas colony; and in 1693-94, to establish the town of Pensacola, Florida. At his own request, he was relieved from the office of viceroy, which he left February 27, 1696. He then returned to Spain, where he died soon afterward.

[118] Perhaps referring to the fact that Pardo was but fifteen years old when he entered the Dominican order, and to his high rank as a theologian and a prelate.

[119] The first of these citations reads in English: "The privilege that you enjoy through my favor you may not employ to my distress." The second is a school axiom, derived from Aristotle, to be encountered in higher philosophy and metaphysics; it may be found in glossaries or expositions of terms used by schoolmen, but its explanation therein is usually somewhat prolix and even obscure. It may be translated thus: "Whenever any thing (or cause) is of such or such a character (or kind), it possesses that characteristic in higher degree than that which derives therefrom (i.e., than its effect or result)."--Rev. T. C. Middleton, O.S.A.

[120] This doctrine of the Manila cabildo and of the author might at that time be quite current; but since then, by the Concordat of 1851, and especially by the bull of his Holiness Pius IX, the Roman pontiff, issued on August 28, 1873, the church has sanctioned the opposite opinion.--Fray Tirso López.

[121] It should be remembered that this part of the Conquistas was written in 1718.--Fray Tirso López.

[122] This recapitulation or resumé of the labors of our missionaries in China was either not written by Father Diaz, or he wrote it in a separate book which we do not possess.--Fray Tirso López.

[123] One of the most important acts of this governor was the publication (October 1, 1696) of a revision of the "Ordinances of good government" which Corcuera had enacted in 1642; some account of these will be given in a later volume.

[124] "He devoted himself to the recovery of the immense sums which were due to the king from the citizens of Manila; and with these he rebuilt the governor's palace, added to it the halls for the royal Audiencia, and in the lower story offices for the bureau of accounts, established the jail for the court, and began the royal storehouses. By various expedients he contrived the saving of thousands of pesos to the royal treasury, sums which now are deducted from the situado--although this was partly done by greatly curtailing the pay of both officers and soldiers, for which he deserves little praise. To the royal treasury of Mexico he saved more than five hundred thousand pesos which it was owing to that of Philipinas in situados." (Zúñiga's Historia, p. 394.)

[125] The sentence pronounced in the residencia of Governor Cruzat y Gongora (published June 6, 1602) is given in full in the Ventura del Arco MSS. (Ayer library), iv, pp. 209-234. Some forty charges were made against him; some were sustained, making him liable to judgments of about 31,000 pesos; others were referred to the home government; but on the majority he was acquitted.

[126] In the Ventura del Arco MSS. (Ayer library), iv, pp. 235-244, is a summary of a long document, a "Vindication of the official acts performed in the visitation of Camarines by Licentiate Don Francisco Gueruela, member of his Majesty's Council and alcalde of court in the royal Audiencia of these islands, and visitor for the Audiencia in that province in the past year, 1702." The summary reads as follows:

It is divided into three parts: the first contains, besides the preface, a brief summary of all the edicts which were published in those villages, and which are being brought out by his order. The second comprises a more than succinct relation of the false charges which the said visitation had encountered, and edicts about which with Christian impiety they had dissembled to him. The third is reduced to a brief legal demonstration of the authority which the visitor possesses to institute summary legal proceedings against the religious who are in charge of doctrinas, without danger from the bull In cæna or any other censure whatever.

In the preface--which is crammed with citations from the holy fathers, the Scriptures, and [various other] writers--the zealous [flamante] auditor Gueruela says that he spent a month in obtaining information about the condition of the villages in the province of Camarines, before he began the visitation; and in that time, through the investigations which he made, he learned that the evils which the religious teachers cause to the Indians were deeply rooted, and required an effective remedy. He says that as he was uncertain by what means to carry out his purposes, he undertook first, to induce the religious, through persuasion and careful consideration, to agree to a reform of the abuses with which they were oppressing the Indians; but that, as they paid no attention to this, he had no other recourse than to carry out the visitation, in spite of his fear that the religious in the doctrinas would oppose him, and that they might as a last resort renounce their charges and entirely abandon the villages, which was or would be a misfortune demanding very careful consideration. But [he felt] that justice and right had greater power [than these considerations], in order to liberate from slavery the 30,000 souls of that province, whose ruin was being brought about by the sixteen religious who were administering those villages, who were receiving more than 19,000 pesos.

Part first

(In which is contained the summary of all the edicts published in the visitation, and the attestation of them separately.)

1. That the natives shall not contribute to the curas of the doctrinas any food supplies without pay for the value of these.

2. That they shall not perform any labor or personal services for the said religious without pay.

3. That the same be understood for the plain sewing, the spinning, and the embroidery for the churches and the sacristies, for the inside garments of the religious and their servants.

4. That the young girls [dalagas] shall not sweep the churches and their courts; and that, in their place, twenty young men [baguntaos] and the boys in the schools shall assist.

5. The said girls shall not pound rice as a repartimiento for the religious, or for their treasurers or agents [sindicos o fiscales]; nor shall they go to the convent for the unthreshed rice [palay], nor deliver that which has been cleaned. All this shall be in the charge of the gobernadorcillos, their constables, and other officials, who shall transport the said produce, see that the rice is pounded, and deliver it, to the satisfaction of the religious.

6. Food, wax, candles, etc., shall not be collected from the natives under any pretext of usage, custom, or devotion; nor shall they be obliged to [render] personal services without pay.

7. They shall not be domestics, cooks, mananguetes, fishermen, gardeners, or [act in] other personal employ for the religious, without pay.

8. Each entire tribute shall pay three reals a year as a contribution to the festivities of the Monument [on Holy Thursday], the Sanctorum [i.e., a tax paid by the natives above sixteen years, to the church], and the Pintacasi; and four gantas of palay rice besides, for the Defunctorum [i.e., masses for the dead?].

9. At the feast of St. Francis the natives shall not work without pay, or at their own cost, in the palas-palas [i.e., cutting of?] bamboo frames and bejucos, except when they fail to pay the real for the Pintacasi. [This word is defined in Noceda and Sanlucar's Tagal Vocabulario, "to aid another in seedtime, gratuitously."]

10. The support or pacaen of the religious shall not be contributed gratis in the large villages; and in the small ones the obligations which the Indians may have formed shall be fulfilled; but if they have not done so, as they have no obligations they shall not contribute without pay.

11. There shall be no fiscals appointed in the villages by the religious, but only guardians, without rods; nor shall there be constables; and they shall not be authorized to arrest, flog, or punish the natives.

12. The father ministers have no temporal jurisdiction over their parishioners; and as little have they ecclesiastical jurisdiction, except in the tribunal of conscience, and for admonishing and instructing the people, administering the sacraments, saying mass, and teaching the [Christian] doctrine, etc.

13. For the same reason the civil government of the villages is not in their keeping; nor shall the [local] authorities ask permission from the religious to execute the orders of their alcaldes-mayor, or to entertain travelers and furnish them what they need for its just value.

14. The wills, contracts, and obligations of the Indians which shall hereafter be made, must be sent to the record-office of the alcalde-mayor, without registering them in the convents.

15. The religious in charge of doctrinas have no authority to arrest, flog, or punish the natives, either in person or through intervening agencies; and the Indians, both men and women, must not allow themselves to be arrested or flogged by the religious. If this is done by order of the syndics and fiscals, let them defend themselves against the judges in what way they can.

16. Nothing shall be collected from the natives for burials, baptisms, and marriages.

Then follow comments on these regulations, and in vindication of them--exceedingly prolix on account of being full of citations, some timely and others the opposite. He states therein that for the service of the parish churches he ordered that the following should render assistance: Four servants for the parochial house; one doorkeeper for each convent; and people enough to carry the hammocks and litters [talabones] when the minister shall go forth to administer the sacraments. Two sacristans; and the acolytes and the singers for the services in the churches. Twenty young men [baguntaos], to sweep the churches and their courts every week or every day. Two laundresses, for keeping clean the cloths and vestments in the sacristies. All the young girls [dalagas], but outside of the convents, to embroider and sew all the articles of cloth that are necessary for divine worship. A guardian who shall notify the religious of matters pertaining to their obligations. A syndic, who shall attend to collecting what belongs to them.

[He says] that the oppressions which are caused by the service which was compulsory in furnishing the dalagas consisted in the following: Under the pretext of needlework and embroidery, the religious compelled the dalagas to be in continual attendance in the houses of the syndics and mistresses, where they not only sewed and embroidered the articles for the sacristy, but also the inner garments of the religious and the outer garments of their servants. Besides, they must do whatever was commanded them by the mistresses themselves, and their fiscals and syndics, and the fields of all these were sown with grain, without pay, by the wretched dalagas. At the same time, assessments were levied annually in each village for [church] ornaments; and this sum, in the village of Caramuan alone, amounted to 800 pesos the year before. It must be considered that, besides these things, the villages were burdened by the maintenance (at their own cost) of two or three pavilions [camarines; for temporary churches], for extra supplies of timber of all sizes, and also limestone, for the repairs and adornment of the churches.

After presenting various considerations, he proceeds to refute the false charges which the Franciscan religious published against him, who said that he had treated them as if they were criminals; that he had falsified the edicts, varying them from the original process; and that all the declarations of the witnesses were false, as also the remonstrances of the villages.

[127] In the text, misprinted 1684. Occasional typographical errors are found in the printed edition of Diaz, which we correct in our text.

[128] Spanish, pájaros bobos; evidently referring to the bird commonly known as "booby" (VOL. XVII, p. 130).

[129] Governor Cruzat y Gongora died at sea, on the voyage from Manila to Acapulco, on November 5, 1702; and his youngest daughter on December 12 of the same year. (Ventura del Arco MSS., iv, p. 245.)

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