The Philippine Islands, 1493-1898 — Volume 20 of 55 / 1621-1624 / Explorations by early navigators, descriptions of the islands and their peoples, their history and records of the Catholic missions, as related in contemporaneous books and manuscripts, showing the political, economic, commercial and religious conditions of those islands from their earliest relations with European nations to the close of the nineteenth century.

by Unknown

Letter from Archbishop Miguel Garcia Serrano to the King

Condition of the archbishopric of Manila in regard to the affairs of ecclesiastical and secular government.

Sire:

Although I am writing to your Majesty at length informing you of the condition of these islands regarding the enemies who come to infest them, I cannot refrain from writing this letter apart, in which I inform your Majesty of matters that, in my opinion, your Majesty needs and ought to know. For, although I have written concerning many of them these three years past, I must—inasmuch as I have had no answer from your Majesty, not even of their receipt in the Council—repeat what I have written, again and again, until I am certain that my letters have reached that royal Council. Knowing that, my mind will be at rest, and I shall be content with what your Majesty shall be pleased to order to be done in all things.

From the time of the establishment of the faith in these islands, no ecclesiastical council[1] has been held in them; [but this is] a matter that is urgently recommended by the holy general councils, for the correction of abuses and the reform of morals. It is most necessary in this archbishopric, in order to establish the administration of the sacraments with uniformity of ceremonies, the celebration of holy days, and for unusual and peculiar cases that occur in this new world. Therefore, I petition your Majesty to be pleased to send me permission so that I, with my three suffragans, may hold a council as soon as they reach these islands. [Marginal note: “That a letter has already been sent to him regarding this matter; and he is to follow its directions.”]

The devotion, sire, to the most holy sacrament had greatly fallen into disuse in this city, just as if we who are its residents had not come from the Christian country of España. Consequently, as soon as I entered upon the government of this church, I endeavored to promote this observance, and exerted all my effort and strength—so that, by the goodness of God, this devotion is being introduced in good earnest, being aided by the indulgences that our most holy father [i.e., probably Pope Paul V] conceded at the instance of your Majesty; and there are few persons who do not have those indulgences in their houses, through an edition that I caused to be printed in order that all might receive the benefit of them. [Marginal note: “That it is well, and that thanks are given him for his care in this matter; and that he continue thus, since it is a matter that is so important.”]

The principal feast [i.e., Corpus Christi] of this revered and admirable sacrament cannot be held at its season, as the universal Church has ordained, because then the rainy or winter season begins in these regions. Consequently, but seldom has the weather given opportunity to hold the procession in the streets, nor can the streets be draped or adorned. It would be a very great consolation, if your Majesty would be pleased to obtain a brief from his Holiness, in which he concedes us authority in these islands to anticipate the feast of the most holy sacrament, [celebrating it] on the Thursday after the octave of Easter; or otherwise, that this feast may come later—as his Holiness conceded for all of Yndia, in order to hold it at the most convenient season, since its own time came during the rainy season; in both regions the same reasons and obstacles occur so that the feast cannot be celebrated with due and proper observance. I am enclosing to your Majesty a copy of the brief cited. [Marginal note: “Have a letter sent to the ambassador at Roma, giving him an account of this section, and sending him a copy of the brief here cited, in order that he may petition it from his Holiness; for it is a matter that should be solemnized with so great propriety. Send a letter to the archbishop, telling him that a request to this effect has already been made, and that he will be advised of the answer.“]

The poverty of this cathedral is so great that it has had no revenue with which to furnish not only a reredos, or the necessary ornaments as regards the colors of the seasons, but also a veil to cover the altar during Lent. On Palm Sunday the two prebendaries who accompanied me as assistants, when I performed the pontifical office on that day, wore cloaks of different color from what they should have worn, as we did not have the right ones in the church. For as the church has not a single real of income, nor has had hitherto any other aid than the alms that the inhabitants have given it, it suffers the need of which I speak. The royal Audiencia has investigated this matter, on petition of the cabildo, in order to refer it to that royal council. I humbly petition your Majesty to be pleased to consider that this city is a general place of concourse for all the nations of the world; that it seems a necessary obligation that—since it is impossible to celebrate the divine offices in the other churches of Manila with due propriety, because of their great poverty—at least these peoples may see that it will be done in the cathedral, the metropolitan of all the others; since we do not act as we ought toward so great a Lord, yet as we can, and with more propriety than in other regions. [Marginal note: “Have a copy of this section sent to the governor and Audiencia, and let them assist in a matter so necessary. They shall plan how this may be done with due propriety, and shall advise us of their action. Have a letter sent to the archbishop, enclosing a copy of what is written to them, so that he may understand it.”]

The cabildo of this holy church at present, through the goodness of God and your Majesty’s care in filling the prebends with such persons, consists of excellent persons. If the reason advanced to your Majesty, by means of which a special brief was obtained from his Holiness for the senior bishop to govern this church—[which has been done] through three vacancies in the see—had any justification at that time, surely, Sire, that justification has now ceased, as the cabildo is now filled by entirely satisfactory men. Hence your Majesty can certainly be served by not having this government leave the cabildo in the two vacancies that will follow hereafter; for, in truth, during the few days while they governed in the last vacant see, before the arrival of the senior bishop from his bishopric, they so disposed affairs that the said bishop simply retained what they had decided, and did not change anything that he found established. [Marginal note: “Observe the custom.”]

Great annoyances result because the governor does not communicate with the archbishop as to the persons whom he presents for the dignidades and prebends of this church, who are appointed until your Majesty shall fill the places. For if it proves that the person is incapable or unworthy—either because of any secret reason known to the archbishop, or for any suit that he has pending or for any other reason—the remedy is more easy in its beginning, by first conferring together about the case. Your Majesty seems to have so ordered, as appears from the presentations made by Governors Don Pedro de Acuña and Don Juan de Silba, which read as follows: “Having communicated with the archbishop, and having observed the order and decree of his Majesty, I present So-and-so,” etc. There it appears that your Majesty has ordered in this matter that consultation be held thereon. It would be well to order this again; for the governor says that he has not seen such a decree, nor do I find it in the book of decrees. [Marginal note: “Have this decree found and brought. Let them observe the decrees regarding this. Let the governor report on what the archbishop asks.”]

Two appointments from your Majesty came last year to this metropolitan church of Manila. One was to the deanship, of Santiago de Castro, a sick man who has not left his house for more than three years. He is sick and old, and so deaf that he can hold no intercourse or communication with men. Consequently, he is expecting death daily, and he may therefore be numbered among the dead, as far as human intercourse is concerned. This alone could hinder the execution of his appointment, for in other things he has excellent qualifications for the dignity. Since his condition renders him unfit for service, and since the dean must necessarily take upon himself the management and headship of the cabildo, much consideration should be given to this appointment—especially as another appointment (as archdean) came for Canon Thomas de Guimarano, an unlettered man, to whom some years ago they did not dare to grant permission to hear confessions on the galleys, where he was chaplain. Therefore, Archbishop Don Fray Miguel de Benavides wrote these words to your Majesty in the year 604, the copy of which is in my possession. “Don Pedro de Acuña gave a chaplaincy in the seminary of Santa Potenciana to one of his followers, who lives in his palace, one Thomas de Guimarano—a man of so little capacity that the said archdean and commissary of the Holy Office examined him at my order, in order that he might hear confessions in the galley, whose chaplain he was, and did not find him capable of doing it.” Such are the words of the said archbishop as to his ignorance. He has almost no capacity for management. If he were seen in this dignity people would greatly blame him who should have conferred it on him without having first notified your Majesty of his unfitness. This is the reason why I have kept the two appointments of the said Guimarano and Santiago de Castro sealed, as they came, and guarded with all secrecy, until your Majesty could be advised. Your royal will, I am sure, is that these appointments be not given to them, thereby entailing so much loss of prestige to the Church, and scandal to the city. On the other hand, there is no lack, the office of dean being filled by Licentiate Don Francisco Gomez de Arellano, a man of good conduct and of exemplary life, in approbation of whom letters have been written to your Majesty at various times. [Marginal note: “Provision has already been made herein.”]

Inasmuch as your Majesty’s appointment, and the favor that you were pleased to grant him in conferring on him the dignity of treasurer of this holy church, came for Licentiate Don Miguel Garcetas (of whose good qualities I have written during these last years); and inasmuch as, by his taking possession of that office, that of precentor fell vacant, which he was filling ad interim: the governor presented for it Don Juan Cevicos, a priest of good education, very great austerity and exemplary life, and zealous for the general welfare. In him are also found many other very excellent qualities; and he is a very suitable man for your Majesty to confer upon him the dignity that he holds, or what should afterward become vacant in this church, and even of anything of greater importance. He has not been graduated; for since the permission that is expected for the foundation of a university (which is the intention of the college of the Society of Jesus) has not yet reached this city, he has not yet had the opportunity to receive a degree. I have employed him in the capacity of my provisor[2] and vicar-general where he is of great help, for he is a man of considerable business capacity. [Marginal note: “Seen.”]

About seven months ago the governor presented Juan de Miranda for a ración that was vacant. He is a good ecclesiastic and necessary for that ministry; for setting aside his virtue, example, and good life, he is an excellent singer, and has been reared from childhood in this church. Accordingly I gave him the office very willingly. I petition your Majesty to be pleased to confirm it. [Marginal note: “Seen.”]

It often happens that certain individuals, depending on their favor at court, try to obtain prebends and dignities from your Majesty which they do not merit. They are of such a sort that I am told of persons who even do not know Latin. They hope to be preferred to those who have spent all their lives in study. It would be of great importance for the prelate and cabildo of the district of the said ecclesiastics to inform your Majesty for these appointments, so that, having that information, the most advisable measures for the service of God and that of your Majesty may be taken. [Marginal note: “Seen.”]

During the month of last December, an ecclesiastic named Don Patricio Arcaya de Guevara, a native of Murcia, left this country for those regions [of Europe] via India. The governor was accompanied by him when he came here, and presented him for the treasurership of this holy church; and in fact he served therein ad interim, although the governor did not know then that he had been expelled from the Order of St. Augustine in the province of Andalucia, and that he was living in this country incontinently and with reproach, and with less discretion than was fitting. I inform your Majesty, for, according to his resolve, he was going to ask for a dignity in this or some other church of the Yndias, for which he is not fit. [Marginal note: “It is well. Attention will be given to this in the office, if the papers regarding this man are sent.”]

The wretchedness and misery suffered by my poor ecclesiastics in this my archbishopric is very great, because of their number having increased rapidly in these latter years, on account of the college and seminary of the Society of Jesus, and the care that has been taken therein to maintain its studies—teaching in the classes Latin, the arts, and theology; besides the students who are being reared in the college of Santo Thomas, founded about two years ago by the Order of St. Dominic. As I say, they suffer so great poverty that I am assured that some cannot leave their houses because they have no cassocks to wear—and that, too, in a country where cloth is generally so cheap. This is a matter that is breaking my heart. I have nothing with which to employ them, since the ministries are all managed by the religious. The poor ecclesiastics have only eight benefices of Indians to administer, besides two Spanish curacies—namely that of this city, which is administered by two parish priests [curas]; and that of Santiago, outside the walls—and one other which has in charge the Indians and slaves of Manila. Within the last few days two ecclesiastics, theologues, competed for a sacristy in the benefice of Nuestra Señora de Guia, which has a salary of only ninety pesos. One of them had taken four years of theology, and is an excellent student, and not so fitting for other things. They competed for it only in order to get a morsel of food, so they would not have to beg it from door to door. Will your Majesty be pleased to have provided what is most suitable for the service of God and your own. [Marginal note: “Since he has the case in hand, let him take what measures are advisable.”]

News reached this city in the month of January last of this year, of the death of the bishop of Nueva Cáceres, Fray Diego de Guevara, of the Order of St. Augustine; he died while visiting his bishopric. Inasmuch as that church has no cabildo, the task of its government devolved upon me, as does likewise that of Nueva Segovia. As the bishop of the latter church, Don Juan de Renteria, has not arrived, I petition your Majesty to be pleased to have notice taken that greater competency is required for these bishoprics that are so distant from Manila—in which counsel can [not] easily be taken on the troubles that confront the ministry at every step, and the bishop, like him who holds the office of magistrate, must alone determine these doubts of fuerza—than for the very large bishoprics of España. Will your Majesty please take the advisable measures. [Marginal note: “Seen and provided.”]

The facility of these natives in going to law about marriage is very great. In fact, they achieve their purpose by alleging obstacles arising from their own illicit intercourse, before the marriage, with the relatives of their wives. Often they maliciously conceal this obstacle and are silent until, the wives after experiencing with the lapse of time, during their married life, not so good treatment as they expected from their husbands, and the husbands having less pleasure in the marriage than they had promised themselves, they advance their obstacles, and petition for the annulment of the marriage. With the ease with which they find witnesses for any purpose, they succeed in carrying their desires into effect—with the liability, if what they have alleged and proved is false, of living throughout life in the sin that they have committed to the wrong of marriage; and if true, as they say, of having been unscrupulous in not having declared the obstacle. In order to avoid these troubles, it would be of great importance for your Majesty to be pleased to obtain from his Holiness power for the ministers in these islands to give absolution for all the secret obstacles of these neophytes when they come to be married, in order to contract the said marriage. In this way it will be managed with less offense and with more ease to the conscience than now. [Marginal note: “Have the ambassador at Roma notified to propose this matter to his Holiness; and if it be not unadvisable, to petition him to concede it. After doing this, advise and notify the archbishop that the matter has been sent to Roma, and that he will be notified of the result.”]

Your Majesty ordered by a decree, twice issued (the second dated at San Lorenço, November, 603), that the bishops should inspect the religious who give instruction, in regard to their duty of the care of souls. It would be very advisable for so holy a decree to be executed now, without more delay; for although the orders contain many who attend most earnestly to the service of our Lord, there are certain persons who allow themselves to be too easily led by their inclinations, and who do not labor in their ministry with the devotion and fidelity requisite. Besides the bad example thus furnished to these natives, the latter are wronged, and without any remedy, because there is no superior to whom they can go for vindication—for the provincials, sometimes for private reasons, generally sustain such subordinates. That would cease with the visit of the bishops, and the provincials would find themselves obliged, or the bishops would oblige them, always to station in the missions ministers of learning, virtue, and exemplary life. That would bring a cessation of such troubles. The friars then could not assert that they would leave the ministries, as they did when there were no secular clergy, since that is clearly impossible; for there are now so many seculars that they are sufficient to administer what the orders would abandon. [Marginal note: “Have the decree in regard to this sent to him, and have him observe the order, as declared in the said decree. Despatch decrees to the archbishop and his suffragans, in accordance with those already despatched to the archbishop of Mexico and his suffragan bishops.”]

The kingdom of Xapon is in such an upheaval, and the persecution against Christians so bloody, that it seems rash for religious to go there. However, those who go there from the orders, guided by the spirit of the Lord, go clad as merchants, and go about at Manila in the same way, some days before their passage, in order to have the Japanese get to know them and take them for men who are going to their country to trade. Any other method would be rash, as I say, if they went openly as religious. Further, as Fray Luis Sotelo, of the Order of St. Francis, tried to go with the name of bishop of Xapon, delegate of the pope, and commissary-general (a thing prohibited by your Majesty), and as the bulls for it have been detained by your royal Council; and as your Council has declared that its opinion is that, if there were an open door, there would be many things to consider as to whether Fray Luis Sotelo should go [to Xapon], because of the many reasons that constrain them to prevent his passage; therefore, it is expedient for your Majesty to order that quickly; and that they recall the said Sotelo and take him from these islands, so that he may not go to Xapon. [Marginal note: “Have what was ordered in this matter brought.”]

Having to speak of the orders in particular, I feel obliged to inform your Majesty of occurrences in this city between that of St. Dominic and the Society. It was on an occasion of the death of a man in this city by stabbing, who begged loudly for confession. It was not granted to him, because a father of St. Dominic said that absolution ought not to be given him, although the bystanders said that he had called for confession. A father of the Society stating that absolution ought to have been given him, there arose between the two orders a very serious and violent controversy; for the Dominican fathers printed certain conclusions, in which they declared that it was a rash idea, and in practice a grave and sacrilegious offense to absolve one who, only by the report of bystanders had begged for confession, but was deprived of the power of speech. The fathers of the Society of Jesus drew up other printed conclusions, in which they declared that it was not a rash or sacrilegious idea but a very pious one to absolve such a penitent. They persuaded the people and the orders and so inflamed the controversy that I ordered them by a decree to put an end to both contentions. Both orders agreeing to dispute in my presence, I assigned judges from my cabildo, and from the orders of St. Augustine and St. Francis, and learned persons of the city, to be present at the disputation, and consider the arguments on each side. This was done, and the result was that, having assembled the other day, all the judges declared, nemine discrepante [i.e., “no one dissenting”], that the opinion of the Society was pious and reasonable, and could be followed. The reverend Dominican fathers greatly resented this decision, and tried to carry their point by persuading the people to accept their conclusions. I thought it a matter of scandal to condemn ministers, in an affair of the sacraments, by asserting that they were committing sacrilege. I issued a censure, and ordered that no one should agree to their conclusions, and that the Dominicans should not hold them. Upon this second decree they elected a judge-conservator who accepted the office, but did not continue in it; so the cause was suspended, and the parties intended to have recourse to Roma regarding the case. At this juncture the ritual of our very holy father Paul V, with a bull of his Holiness, dated Roma, June 17, 1614, came to my hands, in which they order absolution to such a penitent, who asks for confession after losing his power of speech, if he shall give signs, in person or through others, of his desire. Upon seeing the said ritual, I ordered it to be published, and it was done on the day of Sts. Peter and Paul, in our church of Manila, this year of 621. A judicial record was made of all of this matter, and authentic papers with the arguments of each party. That alone is being sent to your Majesty as a report, in order to inform you of everything, as is my duty. [Marginal note: “Seen.”]

The Order of St. Francis in these islands is discalced. There is generally a visitor from the commissaries, who is sent by the commissary-general of Nueva España, who must be of the same discalced. This year one came, who was not received by the provincial and his definitors because he did not come in the way required by the rules and privileges of this their province. Although the Audiencia tried to admit the one from Nueva España, matters came to such a pass and so menacing a condition that by way of authority, and in order to avoid scandals, Don Alonso Faxardo, governor of these islands, determined to suspend the commission, after first having conferred with me. What I did was to assemble the orders and learned persons of my cabildo. I found: first, that the commissary was not discalced, although he must be so by virtue of a bull and express privilege, which he carries in order to visit this province, or to exercise an act of jurisdiction. The authorization borne by him was very extraordinary and had a great excess of the ordinary warrants. There was added a very forcible argument of administration, which is that twenty or more of the leading friars had been sworn witnesses in the present contention, while the commissary had given testimony contrary to theirs, so that no good administration was looked for, but only numerous scandals and dissensions. Then affairs almost reached the point where the province was in hostile array, one side against another. Accordingly, all those of the council, without any dissenting voice, resolved that it was inexpedient for the commissary to enter on the administration. That resolution was followed, and the provincial proceeded with his duties in peace. Therefore, those in Nueva España will be informed from here to send hereafter only persons of the discalced religious and of their profession, and they will be peaceably received. For if they are of the cloth [paño],[3] the discalced religious fear that they are trying to introduce themselves into this province and into that of Xapon, and to drive the discalced from here; this has been attempted, contrary to what this city has requested your Majesty several times to order—namely, that no friars of the cloth come to these islands, but only discalced, with whom the province has always been established. [Marginal note: “Seen.”]

The great service which the Society of Jesus is performing for God and your Majesty in the conversion of souls is well known. But they cannot continue to prosecute what has hitherto been done in this province because of their lack of workers; for many have succumbed to the hardships of their ministry, while others are crippled and incapacitated from helping in the missions. Consequently there is need of a goodly shipment of these servants of God to be sent, who so edify and instruct by their good example and learning. For this purpose, the order is sending Father Francisco Gutierrez as their procurator-general. I humbly petition your Majesty to be pleased to order that he be despatched here, so that this so urgent need may be supplied. [Marginal note: “Have us reminded of this at the time, if the Society should request it.”]

The other orders, those of St. Augustine, St. Dominic, and St. Francis, experience the same lack of religious. They have their procurators at that court. Will your Majesty be pleased to have them given a goodly number of religious, so that they may attend to their ministries. [Marginal note: “Have us reminded in due season.”]

The hospitals—of which I am informing your Majesty in a separate letter—need the efforts of the brethren of [St.] John of God, so that the sick may be treated as is fitting, and which is the chief object of those brethren. Hitherto the discalced Franciscan religious of this province have had charge of their spiritual matters. As that is not one of their vows, and they do not have charge of temporal matters, the sick have suffered greatly. Accordingly, should your Majesty be pleased to send some of those brethren from that country, and to order them to take charge of the administration of these hospitals, it would be a very great service to our Lord. [Marginal note: “Observe what is decreed regarding this matter.”]

The official investigations that are made in the royal Audiencia are made with so little secrecy that the parties interested know the witnesses and their depositions. The same occurs in the letters of recommendation that are obtained from the cabildos and from some orders—which the interested party takes to them, made out as they desire, and only asks for their signatures. These are obtained easily, whence follow the sinister reports that they give your Majesty, to the harm of the public welfare. [Marginal note: “It is well. Let us be advised of this on the occasions that arise.”]

Although this royal Audiencia by right should attend the principal feasts at the cathedral, they have not done so; nor have I seen them attend in a body since I took up the government of this church—now upwards of a year—except once only. That was on St. Andrew’s day, when a prayer was made for the coming of the ships from Mexico. I do not know whether the reason has been the want of harmony between the governor and the auditors, or because the governor’s wife took a seat beside her husband—a thing that has never been practiced in this city in the time of the former governors. Will your Majesty decide what should be done in this matter, as the governor’s wife must be placated in it; and whether the position to be occupied by her is to be before or behind that of the Audiencia. [Marginal note: “Have the Audiencia informed that they must not miss one of the prescribed days, and are to report on the other matters. Write to the archbishop that the Audiencia has already been notified to attend on the prescribed days.”]

Your Majesty has already provided by your royal decrees that the ships should set sail for Nueva España from this port, under any circumstances, during the month of June, because of their peril of having to make some port in distress, or of being wrecked, if they sail later. It would be expedient to apply a more constraining remedy, in order that this be executed; for were your Majesty’s decrees observed in these islands, as I have many times said, there would be no errors made in what pertains to the service of our Lord and that of your Majesty, the welfare of these islands, and the profit of their inhabitants. But, Sire, as they are not obeyed, and there is no execution of them, there is general error in what could with so great facility be done aright. [Marginal note: “Have a letter written to the governor, telling him that we have heard that those ships that sail to Nueva España sail very late, and that consequently they suffer in the tempests and hardships that are known; and that now and henceforth he shall see that they sail as was the custom before and as is ordered.”]

When the city of Manila petitioned your Majesty to be pleased to have the governors of these Filipinas make the appointments to the offices of the ships which are despatched hence to Nueva España, from that of commander to the least office, it was to obviate one disadvantage, according to their opinion (and in truth not a slight one), by which the said offices were given by the viceroys to their relatives and retainers, thus depriving this country’s inhabitants of them. That disadvantage not only has not been corrected by this expedient—since the governors, not heeding more than their own private interests, give the said offices to their own followers—but has even given rise to a greater disadvantage, respecting the return of the ships to these islands. For, since the viceroys do not appoint to the said offices as they did before, the result is usually a lack in the reenforcements that are sent from there [i.e., Nueva España]; and there is less care bestowed on the despatch of the said ships for the return than is fitting. Consequently, they arrive so late that already the season of the vendavals, the contrary winds of these islands, has set in; and therefore the ships have been compelled to put in at Xapon, as happened in the year 17, and last year. On that account they ran a risk of being captured by the Dutch; for since the viceroys are not interested, even in making those provisions, the ships sail later than they would be permitted if the persons who have charge of the ships were appointed by him, in whose good success would be also his share of reputation, or the contrary. Will your Majesty be pleased to order this to be noted, and take what measures may be most to your royal pleasure. [Marginal note: “Obey the ordinances.”]

One could not believe the injury that is done to the soldiers and sailors, and to all the wage-earners, by not paying the vouchers earned by their labor and sweat; and on the other hand, by buying these for much less than their face value. For, being rendered desperate, they sell vouchers valued at one thousand pesos for one hundred, and the lamentable thing is that, if they did not sell them, they would never be paid. Scarcely have they sold the vouchers when they are immediately paid, and the purchasers even take the poor wretches to the office of accounts, so that they may be present at the payment, and that it may appear justified, by their saying that they did it of their own accord, for which they give a receipt. As it is the price of blood, and they see that others take that price, it is a grief and sorrow that cries to heaven for redress, and petitions your Majesty to be pleased to have a very effective and rigorous correction applied. [Marginal note: “Have a letter written to the governor that this has been learned; and that he accordingly must correct it immediately, if there is need therefor, and advise us of what shall be done.”]

There are at present more than sixteen thousand Chinese in this city of Manila, who have received license to stay in the country. In addition about one-third as many generally remain without having a license, so that, on good computation, there are now more Chinese in the country than there were sixteen and a half years ago, when they revolted and made war on us—without reckoning a great number of Japanese, whose number I have been unable to ascertain, although I am told that it exceeds three thousand. Accordingly, in a council of all the estates called by the governor about two months ago, in which he asked whether it would be advisable or not to go out to fight the enemy then in the mouths of this bay—who had seized them with nine very strongly armed ships, while the governor had four ships (two of them powerful galleons) and four galleys—the city forbade him to go out under any circumstances. Among other reasons it was said that if the governor went out, he would leave the city of Manila unprotected in his absence, and exposed to the will of so great a number of enemies, composed of Chinese and Japanese. That argument was not the one of least weight in the council in determining that our fleet should not sail against the enemy. I think that there has been neglect and laxity in the matter of not driving out the Japanese. But, in the case of the Chinese [it is] the greed for the eight pesos that each one pays for the license to remain in the country, and the excessive profits gained by the numerous agents of justice whom the governors have introduced, unnecessarily and in violation of what your Majesty has so piously ruled and ordained—namely, that only those remain who cannot be spared for the service of the country, and it is certain that we cannot live without them. If your Majesty’s decrees were observed, all would be well managed, and we would live more comfortably and in less fear of them than we now have. I do not know, Sire, what expedient can be adopted in this. I know only that it is advisable to execute the orders of your Majesty’s royal decrees, for that was the care and anxiety of the former archbishops and of the entire community, who always petitioned for this same thing. Hence I am surprised that your Majesty has not ordered that what restraint you are able to place should be imposed, so that your royal decrees be obeyed. I do not know for what reason (since all or nearly all of them concern the good government and advantage of these wretched inhabitants) they are directed either against the governors, the Audiencia, or their agents, tying their hands with their prohibitions. Since they are the executors of the decrees, it results that nothing is done. Even the city is very much interested in this matter of the Chinese remaining, in order to get their profits and rents in their alcaicerías. Hence I do not think that it would be worth while to petition for [limitation of] the number of the Chinese, unless your Majesty assign that number. Truly, with four or five thousand Chinese, the community would be well served and the country free from danger. [Marginal note: “Have a letter sent to the governor, telling him of this, but not the writer; and that since he has charge of so important a matter, he must see that the decrees and orders that have been issued regarding this be obeyed. He shall advise us of what shall be done, so that the Council may understand the matter.”]

There have been many complaints, in regard to the allotment of encomiendas, from the old and worthy soldiers who have spent their lives and blood in your Majesty’s service. It has already been enacted in this matter, by royal decrees, what must be done. The relief that I find is for your Majesty to be pleased to order strictly that the regulations made in regard to it be obeyed. [Marginal note: “Have the governor notified to obey what is decreed regarding this.”]

For the last two years it has been customary in these islands for private persons residing here who have money and protection to despatch their own small ships both to Macan and to Malaca, Sian, Camboja, and other parts of this archipelago. Since they have the authority, they send the best sailors that we have here in those ships. Thus it occurs that we can get no hands, nor even the best soldiers, when it is necessary to prepare them and fleets for the occasion of your Majesty’s service; for fleeing from the annoyances and ill treatment that they experience, many absent themselves on such occasions. Verily, there is not a leech that sucks out the blood from the body more than these little ships do this camp of men. It would be very expedient for your Majesty to order what measure is most fitting for your service; for ¡f we weaken the body by our own hands, so that it will have but little strength in time of need, and if this land is exhausted of men, how can the enemy be resisted when they attack us? In truth, Sire, I understand that the neighboring kingdoms of Macan, Japon, Malaca, Sian, Camboja, and all the other lands, have so many Spaniards that a great troop for your Majesty’s service could be formed from them alone. [Marginal note: “Have sent to the governor a relation of this, and that he accordingly take upon himself the remedy for it, since it is so important a matter that the soldiers that he shall have do not leave there; and that he advise us of what shall be done.”]

Lastly, I petition your Majesty to be pleased to have an answer written to me regarding the matters of this letter that require a reply. For since some of them concern the common welfare of the ministry, others the special welfare of this church, and others that of this city, I shall necessarily be forced to repeat them on all occasions until I am certain that they have come to the notice of that royal Council of your Majesty—whose very Catholic person may our Lord preserve for the welfare of your kingdoms with the increase of many others, as we your humble chaplains desire. Manila, July 30, 1621.

Fray Miguel Garcia Serrano,
archbishop of Manila.

[Endorsed: “Seen and decreed within. In the Council, September 30, 622.”]

[The bull mentioned in the first part of the above letter follows:]

Copy well and faithfully drawn of the bull in which his Holiness concedes that the feast of Corpus Christi in Eastern Yndia and the regions subject to the crown of Portugal, be anticipated or transferred to another and more suitable day, besides other favors and privileges.

Antonius, by the divine mercy cardinal priest of the holy Quatuor Coronati,[4] to the illustrious the most serene king of Portugale and Algarbes, health in the Lord. According to the pledge of loyalty enjoined upon us by the apostolic see, we willingly charge ourselves with those matters whereby divine worship may everywhere be advanced, the devotion of the faithful of Christ increased, and fitting regard paid to the safety of their souls in the Lord.

In truth, the petition presented to us not long ago concerning your interests stated that, since in the regions of the Indias, Ethiopia, Arabia, and Persia (through favor of the divine clemency lately brought under our rule), by reason of the difference of the seasons in those countries, the day whereon the solemn feast of the sacrament of Corpus Christi is celebrated, falls, according to ordinance of the universal Church, in the winter time, wherefore it cannot be celebrated at that season with due ceremonies and solemnity—[the faithful] are desirous that the same feast be transferred to some other season outside of winter, that it may be kept more fittingly and with greater honor.

Moreover, since the said countries are very far away from your kingdom of Portugal, the cities and towns and provinces therein being also at great distances from one another, it is therefore difficult for any Catholic prelate either to pass thither from your said kingdom of Portugal, or, if resident there, to go from one region to another, and therein bless whatever things be needed for divine worship, as well as purify the churches themselves, with their burial-places, that may have been defiled through the shedding of human blood or seed; again, since the holy oils, which everywhere are to be consecrated each year, cannot because of the difficulty of the voyage thither be carried from your said kingdom of Portugal, wherefore you are unable to have them renewed according to church ordinance; again, as in cases of apostasy from the orthodox faith of persons who subsequently, through divine inspiration, are moved to return, as well as in regard to the many Turks and Mahometans, or followers of other misbeliefs whatsoever, who are desirous to embrace the same faith, there is no recourse possible to the apostolic see, or to others in your said kingdom of Portugal who are especially delegated therefor: hence do you humbly petition the same see mercifully to make due provision therein for yourselves and the peoples of the said countries under your care, to the effect that all and singular the rectors of churches in those countries may be granted full and free power to bless newly erected churches and burial-places, to purify them when defiled, as well as to use holy oils brought from Portugal, or consecrated by any prelate in those countries, even five years previous; that moreover the same rectors of churches in those countries also be empowered to reconcile apostates from the faith, absolve them, and restore them to their former state in all things, and through all.

Therefore, while commending in the Lord your praiseworthy desires in this regard, being inclined also to favor you as in duty bound, through the gracious authority of our lord the pope, whose charge we fill as penitentiary, as well as through his special and express command given us therein viva voce, we hereby do grant to all and singular the venerable fathers in Christ, by the grace of God bishops in those countries, as well as to you [and] your successors respectively now and for the time being, or their vicars-general in spirituals now and for the time being, the following powers, to wit:

That with the council of their respective clergy and people they be empowered to transfer the said feast of the most holy Body of Christ to another season of the year, outside of winter, when it may be celebrated with due solemnities and ceremonies. That whosoever shall take part in the celebration of the feast thus transferred may gain, all and singular, the indulgences and graces which they would otherwise gain were they present on the day set by the universal Church. That in their respective churches, all and singular, the rectors of churches and districts for the time, being may bless vestments, crosses, images, or other church ornaments whatsoever that are needed or proper in divine worship—not, however, chalices and patens. Moreover, that wherever there is not present a Catholic prelate who is a bishop, they may purify and bless the churches themselves, with their chapels and burial-places, should they be defiled through the shedding of human blood or seed, or any other things that have been blessed by any bishop, or, in the absence of a bishop, by any person constituted in church dignity, or by a rector of any parish church actually holding the care of souls, provided they duly employ the proper rites usually observed in such matters. Again, that they may use the holy oil brought from Portugal within the previous five years, and, if consecrated by any Catholic prelate in those countries, when it is three years old.

Besides, with regard to such persons as, having once received holy baptism with the true faith of Christ, have fallen away therefrom, but are now desirous to return, we grant full and free leave and power to absolve the same from the heresy that they subsequently have incurred, as often as in any manner they may have fallen therein, as well as from whatsoever other faults and spots wherewith by reason of human frailty they may be stained and marked; and to receive the same back to the bosom of holy mother Church, and to restore them to their former state in all things and through all, with the fulfilment, however, of salutary penance for their fault—provided, however, that these things are to be done by a bishop as often as one is present, in the places where there is a bishop.

[These things are granted] notwithstanding any apostolic, provincial or synodal decrees, or customs, or constitutions and ordinances of general or particular councils, or other things whatsoever, to the contrary.

Given at Rome at St. Peter’s under the seal of office of the penitentiary, the XV Kalends of July in the third year of the pontificate of our lord Paul III.

I, Gabriel de Muxica Buitran, secretary of his Excellency, Don Fray Miguel Garcia Serrano, archbishop of the Filipinas and member of his Majesty’s council, and notary-public of the ecclesiastical court of this archbishopric, attest and witness truly that this copy was drawn from another that appears to have been authorized by the bishop of Malaca, Don Goncalo de Silva, signed with his signature and sealed with a seal, which appears to be that of his arms. This is a certain and true copy, and has been corrected, revised, and collated with the said original copy from which it was drawn. For its validity, Don Juan de Cevicos, precentor in the holy metropolitan church of this city of Manila, and judge-provisor and vicar-general in it and its archbishopric for the said his Excellency, affixed his signature, interposing his judicial authority and decree. It is sealed with the smaller seal of the aforesaid. As witnesses at its correction and revision were Father Thomas Saravia, secular priest, and Luis Mendes de Leon, gospel priest, citizens and residents of this said city, on July last, one thousand six hundred and twenty-one.

Don Juan Cevicos

In witness of truth:
Gabriel de Muxica Buitran

---

[1] Serrano apparently overlooks the diocesan council convened in 1600 by Bishop Agurto at Cibú (see Vol. XIII, pp. 133–135). Addis and Arnold’s Catholic Dictionary says (p. 46): “Provincial councils, owing to the difficulties of the times, have been less frequent in recent times than formerly; but, by the Council of Trent, metropolitans are bound to convene them, every three years.”

[2] The ecclesiastical judge to whom the bishop delegates his authority and jurisdiction for the determination of the suits and causes pertaining to his jurisdiction; and hence a synonym for vicar-general.

Rev. T.C. Middleton, in a recent communication, says that the term “provisor” was apparently used only by the Spanish and Spanish colonies. It is not to be found in Ferrario, Moroni, or Soglia, and has no legal equivalent in English. It generally appears linked with another term as “provisor y vicario capitular” or “provisor y vicario general.” An archbishop or bishop usually had his “provisor” whose powers were apparently the same as a vicar-general’s or a vicar-capitular’s. The nomination, or creation, of a vicar-general is in the hands of an archbishop or bishop; whereas a vicar-capitular is chosen only when a see becomes vacant, the cathedral chapter naming the person, who is to rule (during the said vacancy) with title of “vicar-capitular.” In the United States, since there are no cathedral chapters, there are in consequence no vicars-capitular, their place, etc., being taken by an administrator, who is chosen by the metropolitan, unless already named by the former occupant of the vacant see.

[3] The discalced Franciscans were founded by St. Francis of Assisi, under the name Friars Minor, and the rule was very binding and strict. Under the immediate successor of St. Francis, Elias of Cortona, sprang up a branch of the order, made up of former members who wished a less strict rule, and those who wished to preserve the strict rule were persecuted. The members of the relaxed branch became known as “Conventuals” or “Minors Conventual” in contradistinction to the Friars Minor (or Minorites), who are known also as “Observants” or “Observantines.” Three great branches sprang later from the Friars Minor: Reformed Minors, founded in 1419, by St. Bernardino of Siena; the Recollects, founded in 1500, by John of Guadalupe; and the Alcantarines, founded in 1555, by St. Peter of Alcantára—but all under one head or chief superior, termed minister-general. The Alcantarines wore a white habit, the others brown, except in England and Spanish countries, where they wear gray. In 1897, Pope Leo XIII, by his Bull Felicitate quadam ordered the Observants, Reformed, Discalced, or Alcantarines, and the Recollects, to unite under the same general superior, to use the same constitutions, to wear the same habit, and to bear the same name, viz., “Friars Minor.” The Conventuals and Capuchins were to remain distinct orders as heretofore. The term paño in the text refers to the Conventuals, the less strict branch of the Franciscans, who were wont to dress in what one might call “fine raiment”—habits of cloth, as distinguished from the coarse serge-like stuff of the others. Cf. Addis and Arnold’s Catholic Dictionary.—Rev. T.C. Middleton.

[4] Referring to the church and convent of Santi Quattro Incoronati (one of the titular churches of Rome), which was founded by Honorius I (A.D. 622), on the site of a temple of Diana, in honor of four painters and five sculptors who all were martyred for refusing to paint and carve idols for Diocletian. See historical and descriptive account of it in A.J.C. Hare’s Walks in Rome, pp. 230–232.