The Philippine Islands, 1493-1898 — Volume 21 of 55 / 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

Decade II

Chapter V

Now the second provincial Chapter is held. The mission to the Philippinas Islands is effectively discussed. The college of Zaragoça and the convent of Pedroso are founded. Reference to the life of Sister Polonia de los Santos.

Year 1605

[At the second provincial chapter meeting of the Augustinian Recollects, held in April, 1605, at the convent at Madrid, father Fray Joan Baptista de Vera was chosen provincial. At that chapter meeting, the question of the rules of the young order was taken up, with other business. After the conclusion of their business the convention dissolved, “while father Fray Joan de San Geronimo[2] was effecting his passage to the Indias, with his good companions” (pp. 396, 397).]

First mission of our religious to the Philipinas Islands

To his arduous labor in the formation and growth of the poor discalced Augustinians, the first provincial [i.e., Fray Joan de San Geronimo] gave a heroic end by beginning the very observant province of San Nicolàs[3] de Tolentino, in the islands adjacent to Asia which we commonly call Philippinas....

[A short narrative of the early discoverers follows, and the beginnings of the Augustinian missions. That order proving inadequate to cope with the immense number of the infidels, the other orders are also given a part in their conversion. But the need of other laborers is still felt, and King Felipe II assents to the petition of Fray San Geronimo “to go to the Indias with twelve associates to preach the gospel, in that part that he should deem best.” King Felipe “immediately decreed that he should get ready to go to the Philippinas Islands, and ordered his ministers to give him the despatches immediately. The noted and pious father had the despatches in hand before the celebration of the chapter, where after it was called to order, he presented there the decree, which received prompt obedience.”]

The memorial of this circumstance is found in the old register, and is in the following form: “May first, one thousand six hundred and five, while the very reverend fathers were in session, etc. Our father Fray Joan de San Geronimo, outgoing provincial of this province, presented certain royal letters of the king our sovereign, and of his royal Council of the Indias, in which his Majesty gives permission to the said father Fray Joan de San Geronimo to take twelve religious to the Philippinas Islands to preach the holy gospel, and to found monasteries of our holy order in those Philippinas Islands. Having examined and read them, the expedition seemed to us to be one of great service to God, and we, the entire body of definitors, resolved that it should be undertaken accordingly; and that all the documents and authority necessary should be given to him so that he should go as superior and vicar-provincial of the said Philippinas Islands; that he may found monasteries there, and in all parts of the Indias—with the following proviso, namely, that he shall not have more authority than that which this province shall give him; and that those houses that shall be founded there, and the religious in them, shall always be subject to the father provincial who is, or shall be, over this province. He shall always correspond with the latter, and at each chapter held they shall send the elections of vicar-provincial and priors, and the acts that they shall pass, so that the father provincial of this province may confirm them, or refuse to confirm, as he shall deem best. Advice shall be given of all the deceased of those houses, so that the office may be performed for them, at the time when the elections of the vicar-provincials shall be sent, etc.” Then, lower in the roll of those elected—or in the catalogue, as we commonly call it—one reads at the end the words that follow: “As vicar provincial of the Indias, we nominate the venerable father, Fray Joannis de Sancto Hieronymo, and assign to him fourteen religious, who shall always be subject to this provincial of this province of Hispania.” This arrangement having been made (which was made by the intervention of the royal decrees that were despatched at Valladolid, April three of that year, and which contained, in fact, the permission for such, and general authority to found as many convents there as the new Augustinian Recollect missionaries were able and desired; to which were added other messages touching spiritual matters which the pontiff’s legate generously conceded), the father provincial, Fray Joan Baptista, decreed the issue of his warrant, on May two. In this document, after mentioning that he was ordered and commanded by the king, and also by the said legate, to send the said father as superior of the religious, who were about to set out for the help of those who were occupied in the vineyard of the Lord, in the cultivation of those islands, the father provincial entrusted to him all his authority, without reserving anything whatever; but with the conditions that we mention, in the records and other minutes which are generally made on such occasions, the permissions that are despatched.

The father vicar-provincial had already chosen his workers, men like himself. They were among the choicest and best men that the Reform then had in their convents. They were as follows: Fathers Fray Andres de San Nicolàs, who was called de Canovas, an apostolic man, and a great preacher in word and deed; Fray Miguel de Santa Maria, a most exemplary man, and devoted to the rigorous life; Fray Geronimo de Christo,[4] very austere and observant; Fray Pedro de San Fulgencio, a capable and very clever man for all things; Fray Diego de la Anunciacion,[5] adorned with very singular virtues, and regarded as a saint; Fray Rodrigo de San Miguel,[6] most keen-witted and erudite in all learning; Fray Francisco Baptista, a penitent to excess, and regulated by conscience; Fray Francisco de la Madre de Dios, most zealous for the discalced, and for the welfare of his brethren; Fray Andres del Espíritu Santo, a religious, although very young, very modest and retiring.[7] The father superintendent also chose four other religious, lay brethren, who were of use and a great credit to the Reform, on the voyage, and at the time when they came, whose names are as follows: Fray Simon de San Joseph; Fray Joan de San Geronimo; Fray Geronimo de la Madre de Dios; and Fray Joan de San Guillermo. They all assembled in Madríd on the fifteenth or sixteenth of May. Thence they left for Sevilla, and from there went later to San Lucar. They were detained there until they could embark in one of the ships of the Nueva España trading-fleet, which set sail from the great bay of Cadiz, July twelve, and commenced its voyage happily. The zealous missionaries were going, very full of God, and consequently did not abate one point of their observance, fulfilling their religious obligations as if they were in the most retired house of those which they had left behind in their province, notwithstanding that they were going in the midst of the traffic and excitement that seem to be inevitable in sea-voyages, and more so in so long ones as are those of the Indias. They did not discontinue the two hours’ mental prayer or the choral divine office, at their proper times, and the silence, fastings, and discipline. If they were given any moment from those holy exercises, they employed it in preaching, and in caring for the sick. They cared for and served the latter with what they needed, and as well as they could. They did not content themselves only in their own ship, for when good weather and the quiet of the sea permitted, they went in the small boat or lancha to the others, in order to console and confess those in need of it. They gave them wholesome counsels, and encouraged them to serve God our Lord as they ought. By such course they succeeded in gaining great credit and esteem. The commander himself always approached them with his flagship to salute them, and to ask after their health, and whether they needed anything, while he commended himself very earnestly to their petitions and prayers. He visited them in the island of Guadalupe with the great following of his men, charging to them the prosperous outcome of the fleet. Finally they reached the port of San Juan de Lua, September seventeen, with the rejoicing common to those who sail, and especially on those seas. They disembarked and, after having rested for some little time, they took the road; this they moderated by stopping several days in La Puebla de los Angeles,[8] as guests of our calced fathers, where they received the friendly reception and love that that province has shown to the discalced very often because their beginning was in that form.

Since the strictness of that convent was then extreme, it lit up in great measure the devotion and modesty of ours, the will of all going well alongside the rare mildness of their customs. The more serious inmates of the house did not fail to praise the humility, poverty, and circumspect behavior of our fathers; and consequently not a few of them were determined to follow their purpose and accompany them on that holy undertaking, and to enjoy so good examples. They requested this from the father commissary, but he, being so exact in matters of attention and courtesy, excused himself prudently, in order not to anger the prelates of the province; and, besides, because he had no order from the king, nor any subsidy with which to pay the expenses of any more persons than he had brought from España, although he esteemed the desire that they showed to aid him. He went immediately to Mexico, leaving the fathers of La Puebla very enamored and sad. They were received in that magnificent city with kindness and extraordinary devotion by the most learned father, Fray Diego de Contreras—to whom was given, after a few years, the church of Santo Domingo, the primatial church of the Indias. He was then professor of rhetoric in the noted university, and rector of the college of San Pablo whose venerating community went out to meet them in solemn procession and with pomp, when they entered their gates. The learned master gave proof of his ardent charity in his hospitality and cordial kindness, making them very happy. He prepared a room for them, in which they remained, where they received all comfort and aid, until the father vicar-provincial rented a comfortable house, into which he and his subordinates, and the brethren whom he had with him moved, in order not to give occasion for so much ceremony and so many compliments; hoping for the near opportunity to depart for the port of Acapulco.

That one—although formerly a secular lodging, now a very strict convent—could rival the most famous monastery in the matter of observance; for, giving themselves to continual prayers, rigorous fastings, harsh mortifications, and severe penances, all of them were opposing themselves to the best of their ability in the war against the flesh. They did not leave the house unless summoned for some work of charity, such as to confess or to preach, which they performed very willingly, and to the profit and good of souls. They voted unanimously not to strive to obtain for themselves or for others, under any pretext, in person or through others, any offices within the order, or out of it—in order to give, as was actually seen, a solid foundation to the province which they afterward erected so humbly. Their rigid mode of life there was bruited through the city, and the most noble and the wealthiest, with simple earnestness, asked them to remain. Some of such persons offered to endow their house, and others to contribute very ample alms. They begged our fathers at least to leave them the number sufficient to give a good beginning to the convent that they desired to establish. The master, Fray Diego de Contreras, whom we mentioned above, was aiding and encouraging those arguments, promising that they would become discalced, and that he would carry forward our Institute,[9] with his great authority and power, in that kingdom. Father Joan de San Geronimo was tempted by those pious offers of generosity, but he did not deceive himself; for many souls would have been lost if he had desisted from that opportune and holy voyage, or if he had lessened the number of the helpers whom he took with him—who were but few for the abundant harvest that they set about gathering, as we shall note with the lapse of years, in the manner in which it occurred. Accordingly, having closed his ears to all the proposed advantages, he undertook to go to the port at the end of that year, where we shall leave him continuing with his observance of rules and pious devotions on the roads, although these were horrible, as if he had been in the most comfortable and most quiet convent of all those which he had lately left well established in España.

[The remainder of chapter V is concerned with matter that does not touch the Philippines, namely, the founding of the college of Zaragoza, that of the convent of Pedroso, and the life of Sister Polonia de los Santos.]

Chapter VI

Our religious reach Luzon, after the death of Father Andres de San Nicolas in sight of the islands. They found the convent, which is located outside the walls of Manila, and undertake the conversion of the barbarous Zambàles, in which three of their men die from the hardships, and father Fray Alonso de la Anunciacion at the house of Portillo.

We left father Fray Joan de San Geronimo and his twelve associates, anxious to finish their journey, continuing their road from Mexico to the port commonly called Acapulco, because it was necessary to embark once more in order to reach Philippinas, where God our Lord had prepared many souls who, oppressed by the demon, had no ministers to lighten their darkness. There was already in the said port a ship ready to sail, called “Espiritu Santo,” and they were accordingly detained but a short time. They finally set sail on the twenty-second of February, that year of one thousand six hundred and six, in all safety, and all being overjoyed at seeing themselves nearer the land that they were seeking. Some incidents happened on that voyage which were afterward regarded as miracles, and all attributed them to the good company of so notable religious whom they carried. The first one was that, the ship being all but sent to the bottom by burning, the fire having approached near some barrels of powder, warning was given in so good time that it could be extinguished, when if there had been but little more delay, this would have been impossible. The second seemed more prodigious; for on a certain very clear and serene night, shouts came from the bow from those who were stationed there, crying, “Land! land!” The pilot and sailors were thunderstruck as soon as they saw themselves upon some shoals or sunken rocks, and already lost beyond all remedy. Thereupon bewailing their misfortune, they tried to seek confession, as quickly as possible. They thought that all efforts were useless; therefore they cared for nothing else. However they tried to cast the line, but uselessly, for their lines were cut, and they the more confounded by their slight hopes of life. The ship went ahead into that chasm [rebentaçon]—as it is called—as if it were passing through a strait; and after having sailed a goodly stretch without accident, among so many reefs, they found themselves on the high sea, free from everything.

Father Fray Andres de San Nicolas had preached the previous afternoon with great energy against the great licentiousness and shameless conduct of the passengers and the other people, who had no fear of God. He severely censured their excesses, and the little anxiety that they showed in that time of greatest danger. With burning words, he exhorted them to do better, representing to them their danger and begging them, finally, to confess, since they did not know what was to happen that night. The fruit that proceeded from that sermon was large, for, his audience becoming terrified and contrite, many of them confessed, and others proposed to do the same by having their entangled consciences examined as soon as possible. After a few hours, what is described above was experienced, whereby all thought that the good preacher had had a revelation of that event; and they could not thank our Lord sufficiently for having granted to them the company of so good religious, but more especially the company of him who preached to them of their danger—whom they regarded as a distinguished servant of God, as he was. Some certified afterward that that place through which the boat had passed had been a rocky islet, and that they had seen it on other voyages; and they were astonished at having escaped on that occasion with life, attributing it, beyond doubt, to a manifest miracle, which the Lord wrought at the intercession of those fathers. They desired, therefore, to listen to their teaching daily, and especially to that of the father who announced to them what we have seen. Consequently, not sparing themselves at all, the fathers gave in alternation their inspired discourses, which were the health and medicine of the many who were there—the ship so conforming itself to these that it seemed a reformed convent, where before it had been a house of confusion and bluster, with soldiers, mariners, and seamen.

The same father, Fray Andres, among the continual sermons, preached a very fervent one on a certain day, and gave them to understand that he would live but a short time, and that he was not to reach the land of promise, for his faults and defects. That happened so, for not long after, he fell sick, before sighting the islands called Ladrones. His sickness increasing, when he was told that the islands were in sight, he arose from his bed, and looking at them, through a porthole of his cabin, immediately lay down again, saying, ”Nunc moriar lætus.”[10] His weakness was already very great, and, as he had already received the holy sacraments, and was in great resignation and joy of soul, and all our fathers were present, he begged father Fray Joan de San Geronimo to have the passion of Jesus Christ our Lord read to him very slowly. That was done, in the manner that he desired. He, holding an image of the same crucified Lord in his hands, broke out into very glowing utterances of love, and shed many tears during those moments. After the passion was finished—which lasted until near dawn, on account of so many pauses—he begged pardon of all for his omissions and neglect. He asked them to remember him in their masses and prayers. They recited the penitential psalms and other prayers, at the end of which, the sick man, very happy, conversed with his brethren with great affability. He charged them to keep their vows and the observance of the rules of the order. He persuaded them to persevere steadfastly in their purpose, and to be mindful of the zeal with which they had been ready to leave their fatherland for the welfare and conservation of many souls. He encouraged them to place their confidence in God, for His Sovereign Majesty had especial providence and care over that small flock. Accordingly, they were not to become disconsolate with the thought that they had no house or convent in Philipinas, for already a lodging suitable for their purposes was being prepared for them. He concluded by urging them to commend their souls to Him, and then became very calm. All obeyed him, surprised, and desirous of such a death; and, at the end of the prayer, that chosen spirit went out in peace and quiet from the waves and shipwrecks of this world, and reached the safe and calm harbor of glory.

Upon beholding his death, one cannot imagine the grief of both religious and laymen; for, venerating him as a father, they bewailed him universally, and, in all truth, there was not one who did not show great affliction. The corpse remained in such manner that it caused gladness to all who looked at it. Various opinions were expressed as to whether they should bury it in the sea or not. The laymen promised that they would deposit it in a fitting place, until they should cast anchor in the islands now near. Father Fray Joan de San Geronimo did not consent to this, in order to avoid innovations—and especially when they were going to countries where they had no home, and where they knew no one. Therefore, placing the body in a closely-sealed wooden box, with an inscription written on a certain sheet of lead, which denoted his name, country, and virtues, amid their lamentations and tears the body was cast into the sea, without having added the weight which is used to draw the body to the bottom of the water. On account of that carelessness the box should have remained on the surface of the water, without being able to sink at all; but on that occasion the Lord permitted that the waves should receive such deceased without any violence. As the ship was in a calm, consequently, all were witnesses that it settled to the bottom very gradually, and easily. Certain violent fevers were raging in that vessel, from which about forty had already died, at the time that the noted Aragonese and observant religious finished the navigation of his life. But from that instant all had health, becoming better and recovering very soon. That was attributed to his prayers in heaven in fulfilment of the word that he gave them, during the last moments of his life, namely, that he would commend them to God in glory, provided that he went there, as he had good hopes of doing. After the conclusion of the services for a death so fortunate and so bewailed, they soon arrived—May tenth—at the islands that they were seeking. Having disembarked first, according to the order that they bore, on the island of Zibù, the discalced were lodged in the convent of our calced fathers, the venerable bishop, and that example of prelates, Don Fray Pedro de Agurto, as we saw in his life, having gone out to receive them in procession. That most illustrious man desired that the new missionaries should not go further, and offered them a foundation and whatever they wished, in order to exercise themselves in the conversion and salvation of the infidels. It was impossible to assent to so many kindnesses, for their immediate passage to Manila was unavoidable, in order that the governor might see the despatches and the decrees from España, which it was necessary to present to him. After having given the bishop the thanks due, they had to set out as soon as possible.

Before proceeding with our relation, it will not be out of place to tell our readers, although in few words, something about the island of Luzòn and the city of Manila, as it is the metropolis of the kingdoms that the crown of Castilla has there. It was given that name, then, since the Spaniards have owned it, from a chief village so named, distant two leguas from Manavilis, which is corruptly called Marivelez. It was also called Nueva Castilla. It is the largest island in the Philippinas, and extends farthest north of all those islands. It is the most populous in nations and tribes, who exceed the others, both in bravery and in the light of reason, with well-known advantages. Its least altitude is scant thirteen degrees, and its greatest ten or nine and one-half. Its circuit, without taking into account certain bays, comprehends four hundred and twelve leguas. Those who make it three hundred are in error, for they do not consider its position. It is all very fertile, and has many large rivers, that of Cagayan or Nueva Segovia being more swollen than the others. They are all navigable, more or less. Ships enter that of Manila at full tide with one-half their cargo, but the galleys enter it generally without any trouble. It furnishes a location for the aforesaid city, on a certain very pleasant and beautiful site on the shores of the sea. It is a point made by the Pasig River in sight of the bay. That bay is affirmed to be one of the largest and best that men can see in all the world, for it is thirty leguas in circumference, and has an island of six miles at its mouth, where a sentinel is always stationed. It sustains more than one hundred thousand persons daily with fish, counting the Sangleys and Japanese, and the villages that are settled on its shores. When Adelantado Miguel Lopez de Legaspi took it by force of arms, May nineteen, one thousand five hundred and seventy, ten thousand houses beautified it, and it was the court of the king, Ladya [sic] Solìmàn, a follower in part of the religion of Mahomet. The same general rebuilt the city, and left it its former name of Manila—also the proper name of the island—in the following year of seventy-one. He made it the capital of the rest of the archipelago, as it was very suitable for the concourse and commerce of China. Its streets are pleasant and spacious, and without crossways or turns; for they are all straight, and have beautiful buildings of stone, which vie with those of España that are considered well made. It is strong by art and by nature, because of the many creeks and swamps that surround it, together with the great wall of stone built according to the style of the moderns, with not a few ramparts. It is well defended with artillery, and has an excellent and important fortress, supplied with all that is necessary, even as the most noted forts that are renowned in Europa. Finally, it is now the finest and richest city of all those of its class that are known in the world. It enjoys a cathedral with its archbishop, a royal Chancillerìa, a presidio with numerous soldiers, and in short, all the products that the regions of the Orient yield for the pleasure, health, and comfort of this life, without having to envy anyone for anything. That city alone makes the name of España very glorious and formidable there; and what is more, it is that city which maintains the Catholic religion in those very remote and out-of-the-way hemispheres.

Writing this brief relation in order to give a beginning to the entrance of Ours, we shall go after them immediately, and shall find them safe at the gates of Manila, after a journey of four thousand eight hundred leguas by the course that they pursued from España. That country was then very joyful over the good news of the success that their governor, Don Pedro de Acuña, had had in the capture of Terrenàte, one of the enviable islands of Malùco. They were sheltered in a small house, until they found better accommodations; and although the whole city, upon hearing of their arrival, came in throngs to visit them and offer them more suitable lodging, as also did the holy orders already settled there, with singular affection, they refused to accept it—except the infirmary, which they consented to take for some [sick men], in the convent of the most exemplary Dominican fathers, who immediately gave it with the greatest charity. At this juncture the victorious governor arrived, and amid all his victories and triumphs, as soon as he heard of Ours, he went to visit them and to regale them, as he was so Catholic and devout a gentleman. Time was wanting to present the royal despatches to him, for while he was in the height of his glories, sudden death assaulted him, brought him to his feet, and cast him into the gloom of a sepulcher. For that reason the recognition of the decrees and orders was suspended for some time. But at last, having been examined and ordered by the royal Audiencia and other officials to be observed, permission was freely given to father Fray Joan de San Geronimo to erect the establishments that he wished.

Foundation of the first convent of Manila

The announcement made by father Fray Andres de San Nicolas while on his deathbed to his brethren was fulfilled without any failure—namely, that they should not despair, for divine Providence was already arranging a house for them, which would give great pleasure to all. The fact was that, in verification of his words, on the same day on which the despatches for their voyage were made in España, the deceased governor began to build a very fine summer-house, which had its garden and its ponds, in a site called Bagunbaìàn, only three hundred paces from the walls. It was just being finished when he returned from his conquest, and when he ended the pleasures and joys of this life. The retreat and pleasantness of this place were very welcome to Ours; consequently they tried to buy it, and did so—having collected the alms in two afternoons. During that time two religious went through the city, accompanied by certain influential persons, [and collected] more than three thousand pesos, with which they paid the sum asked, a great portion of what they should have given having been forgiven to them. Accordingly, they immediately took possession of their convent on the day of St. Nicolàs de Tolentino, to whom they dedicated it by a special vow, which all took at the beginning of their navigation from the shores and coasts of España. Under such good horoscope was born the happy province of the Philipinas Islands. And thus we should not wonder at the great luster that it has cast, shedding its rays by its zeal through the darkest and most forgotten districts, where a notable number of pagans, who were living like wild beasts in a blind barbarism, received the truth of the faith which we profess.

The apostolic men first settled the firm foundation of their house—not in the material of it but in the direction of their solid virtues. They lived in the greatest poverty and contempt of [earthly] things, without other end than the seeking of God in prayer, and in making Him known and loved in their talks and examples. There was some opposition on the part of our calced fathers in regard to the title that they gave to the new church, that of the miraculous Father San Nicolàs de Tolentino; for his devotion was practiced in a chapel of the principal convent and was very popular, and they thought that it would be lessened or be done away with altogether. Ours, being so good men, disapproved greatly of litigation; and, although with great grief, they talked of consenting to change the title, commending the matter to our Lord very earnestly, with the intervention of peculiar penances and exercises. The matter was left to be decided by lot, in which many saints took part, not excluding their own dear one. He, then, was chosen, the first, second, and third time; and the will of God was thus made plain. Not only did they confirm what was already done, but they also placed under his protection the province which was now in its beginning, and gave it his name. In accordance with this a very solemn feast was made, that venerable prelate and bishop of bishops Don Fray Pedro de Agurto saying the first mass. He had come to Manila from Zibù to be the rainbow [Iris] that announced peace and true brotherhood to calced and discalced, whom we ought to hold as sons of a good father. Father Fray Pedro Solier—a chosen shoot of the convent of Salamanca, and afterward provincial of those islands, bishop of Puerto Rico, and lastly archbishop of Santo Domingo and primate of the Indias—preached in glowing terms in praise of the Reform, in the presence of the royal Audiencia, the ecclesiastical and secular cabildos, the orders, the nobility, and all the people of Manila—who from that time made greater progress in the veneration and worship of that saint. The good-will that the city began to have for the new evangelical ministers was vast. Consequently, the city desired to shelter them within the girdle of its walls, on noting the discomfort that they were suffering; and that was done by moving the convent of San Nicolas, as we shall see.

It seemed hard for the religious to leave their first foundation, not so much for the material of the house as for the service that they were performing for our Lord in that suburb, in administering the holy sacraments to the not few persons who were living there. Those people, especially at night, were deprived of spiritual aid, for it was necessary that the gates of the city be tightly shut and the necessary guards posted. It was a true inspiration from heaven not to abandon that convent (now that of San Joan Baptista), since—as was within a very short time made evident, through the care and presence of Ours—so great a number of Christians came so frequently from all parts to confession and to holy communion that four ministers daily have not been sufficient. They numbered some Spaniards and many negroes, both free and slave, and more Indians of different nations, who came to seek in that refuge relief from their sins and failings. They found that convent always open day and night and the religious ever ready to give them the health and life of their souls. After several years the province determined that that house should be made a college, and accordingly that was carried out. The arts and theology were studied there, for, although instruction and piety join hands, it was not advisable that the college and the house be in one place. In that place rest three incorruptible bodies of the first founders, and no one knows who they are. All are surprised that they can remain so well preserved in a country so damp and hot, and it is regarded by all as a miracle. That college, besides the aforesaid, possessed a great treasure in the image of our Lady of Health. On bringing it from Mexico, that image gave proofs of her favors not a few times on the sea, and perfecting and increasing them in the islands through her mercy. Her installation was celebrated with great pomp and ostentation in the presence of the royal Audiencia and the city, which made very Catholic and pious demonstrations in the feast. The church was filled in a short time with vows and memorials which the faithful offered. A brotherhood was founded under the title of Transito de Nuestra Señora [i.e., “Transit of our Lady”], whose chief procession may be seen and is solemnized on the third Friday of Lent, with the greatest ostentation and display that one could express in writing or in speech. The members of the confraternity march clad in very neat white tunics with blue escapulars, bearing the attributes of the queen of the skies on pendants of the same color and embroidered at a great cost—with a numerous accompaniment of children dressed as angels, who at intervals march along singing praises to the Virgin. It is not an easy task to count the large tapers and lighted candles; for, as is said, it is one of the best functions that are seen in the Philippinas. Then follows the bed of the always glorious and most pure Virgin, which the most devout and most noble women adorn with the wealth of the city. The bed is surrounded with a group of children, also dressed as angels, which is a cause for surprise every year. Lastly, go about one thousand bleeding penitents; and there many votive images, which move innumerable persons to compunction, who come from the neighboring provinces to enjoy that day without fear of any trouble. Thus has the fitting reverence of that image increased until it is one of the greatest in the Philippinas; as has been experienced on various occasions, especially when they put it within the city (for fear of the Sangleys who revolted) in order to make a novena, in which took part the royal Chancillería, the archbishop, and the cabildos, for the health of the Catholic army which was very sick. From that prayer resulted not only the attaining of the convalescence of the soldiers, but also the peace and quiet that was sought. That college suffered a great blow in the time of a certain governor, whose name, in order not to cast infamy on him purposely, we suppress. He, under pretext that its building was a great obstacle to the wall, rigidly made them demolish it, driving our religious thence, contrary to justice and the permission of the city and cabildo; they opposed him until they could do no more, as they saw that he did that, being desirous of not conducting himself well, for it is said that such was his custom. But when the end of his office came, the church and cabildo brought suit for the injury received from that illegal act; and they sentenced him to twenty-five thousand pesos, notwithstanding that it is said that the damage exceeded fifty. Thereupon the college was rebuilt, and the image again placed there.

Preaching of Ours in the province of Zambales and of Tugui

Eagerly had the apostolic men left España in search of misguided and lost souls whom they might lead to the knowledge of God and into the flock of His Church. When once they had set foot on the destined land they could not be kept from turning their eyes and their desire to all parts. The first task was to learn some one of the many languages which are spoken among so many and so barbarous nations, in order to have the means to convert the people that should happen to fall to their lot. Accordingly, after well considering the matter, they determined to study Tagál, as it was the most general tongue, and the one that was talked as native in Manila and its environs. All immediately applied themselves to one language with no little desire and diligence. He who learned it first was father Fray Miguel de Santa Maria, who was called Bombàu. Discussing with him in what part it would be better to begin their missions, they thought that it was not advisable to go far from Manila, since they were so few. At that juncture a very good opportunity came to their hands in the shape of a village quite near by, now called Marivelez.[11] Its inhabitants had no ministers, no one of them wishing, although many were at its very doors, to abide in it—both because of the insalubrious climate of its location, and because of the bad disposition of the Indians, who were like brutes in their intercourse and in their customs. The vicar-provincial stumbled over none of these obstacles, because of his firm zeal. Accordingly, he sent the said father, Fray Miguel de Santa Maria, accompanied by father Fray Pedro de San Joseph—who, although of the Observance, had discalced himself—together with a lay-brother, named Fray Francisco de Santa Monica, who also went with both of the former, all of them being skilled in the aforesaid language. They invoked in common the grace of the Holy Spirit, and, after a fervent prayer, they took their farewells—these anxious to accomplish their desires, and the others sick at heart at seeing themselves left behind them. They were not long in arriving at the lairs of the wild beasts, who lived eight leguas from Manila, and were desirous to subdue and soften them, together with the rest of the coast of Zambàles and of Tugui, which extends for a little more than thirty leguas to Bolinào.

The customs and ceremonies of those people must be touched upon briefly, not so much for the diversion that they may afford as that we may certify to the labor of Ours in changing them according to law and reason, and putting them into a suitable condition. The worship with which they then reverenced their false deities they were wont to perform not in the villages, but outside them in the mountains, or the part nearest to their fields. They had certain little houses there like chapels, in which they all assembled. But that did not prevent them from having gods—penates, or idols, which they called anìtos. The priesthood was exercised by certain old men, ceremonious in the extreme, and not less by old women called catalònas—witches, superstitious creatures, diviners, and casters of lots—who were esteemed and so thoroughly believed that whatever they said, although lies, was taken as an infallible oracle. The manner of their sacrifices (which they called by the name maganìtos), on meeting to make them in the place that we have spoken of above, was none other than that, having prepared an unclean animal, very well grown—or for lack of it, a large cock—they offered it to the devil by means of one of those witches, with peculiar and curious ceremonies. For, dancing to the sound of a bell, she took in her hands a small idol, made to imitate the form in which the father of deceit was wont to appear to them at times; it was of human form, with very ugly features, and a long beard. She spoke certain words to it, invoking its presence, whereupon the iniquitous spirit came, and entered into her miserable body in order to dictate to her the deceits that are its custom in such acts. After having declared their false notions to those present, they ate the animal or bird, and they drank to intoxication, whereupon the wicked sacrifice was brought to an end. Besides that adoration which they gave to the devil, they revered several false gods—one, in especial, called bathala mey capal, whose false genealogies and fabulous deeds they celebrated in certain tunes and verses like hymns. Their whole religion was based on those songs, and they were passed on from generation to generation, and were sung in their feasts and most solemn assemblies. Those who were ignorant of the teachings of Mahomet adored not less the sun, the moon, the rainbow, birds, and animals—but especially the cayman or crocodile; a blue bird closely resembling the thrush; the crow; rocks placed on the shores of the sea, and those that they see in the sea, such as sunken rocks and shoals.[12]

Their ancestors also enjoyed that worship, and more especially those who had been famous in arms, and in the virtues native to their mode of belief; and they believed that reward was the lot of the good, and punishment that of the wicked. From this arose among them the knowledge of the immortality of the soul. Accordingly, when anyone died, they bathed the body and buried it with benzoin, storax, and other aromatic substances, and clothed it then in the best of its possessions. Before burying the body, they bewailed it for the space of three days. They anointed the bodies of those of high rank with certain confections, which kept it from corruption better than do our unguents of Europa. They did not bury them except in the lower part of their houses, having placed and deposited them in a coffin of incorruptible wood. They placed some bits of gold in the mouth, and on the body the best jewels that they had. To that preparation they added a box of clothing, which they placed near them, and every day they carried them food and drink. They did not take especial pains that, if the dead had possessed more property, everything should be left to him; but slaves, both men and women, were presented to them to serve them in the other life (which they no doubt imagined to be similar to the present life). The custom that they observed with those slaves was, to behead them immediately after having fed them sumptuously, so that they might not fail the service and company of such influential men, since the latter needed them, as they said. In confirmation of that, it happened that, on the death of a chief of that race, they killed all the sailors necessary for a boat’s crew, in order that servants, and rowers befitting his station might not be lacking to him in the life that they ignorantly imagined for such a person. After the conclusion of those honors, they gave themselves up to extensive revelry and feasting, which they interspersed with their mourning, observing a notable silence in the nearest houses and in the streets. No one worked, just as during a festal occasion; nor did he have to navigate under any consideration. He who opposed the aforesaid usage did not escape death, which was inflicted on him with rigor and without recourse.

Among all the above and many other follies, they believed that the world had a beginning, and they had some notion of the flood; but it was confused with the greatest nonsense and lies. They did not doubt the fact of there having been in its time a creation of man, but they believed that the first one had emerged from a bamboo joint and his wife out of another, under very ridiculous and stupid circumstances. They did not consider homicide as wrong, and the taking of as many lives as possible was a great honor. Consequently, the valiant and those who were feared set the heads of those who perished at their hands on the doors of their houses, as a proof of their deeds; for he who hung up the greatest number, in the sight of his other countrymen was most esteemed and applauded. It was an abuse of obligation that, a father or mother having died, the son who inherited should retire from the village into the mountains and forests until he had despoiled at least two persons of the common light—even though it should be, as one can well judge, at the risk of losing the light that he himself was enjoying. When they had more children than they desired, or than they could support as they wished, they generally buried them alive. In what pertains to political government, they had no greater superiority than that which the most powerful usurped in the matter of life and death over those who were not powerful, disposing of them as they wished. Accordingly they made them slaves for very slight reasons and occasions. When any suits and quarrels arose in regard to criminal or civil matters, their old men assembled, and composed these difficulties or passed sentence in them, and no one could appeal or petition from their decisions. They proved causes orally, examining witnesses and investigating doubts verbally. Their laws were only traditions and very old customs, but they observed these carefully—not so much for fear of punishment, as because they believed that he who violated them would be instantly killed, or at least become afflicted with the disease of leprosy, and that another part also of his body would become corrupt.

Our three religious opposed themselves to so profound darkness as this, with the light of the gospel, and without taking other arms than the cross and the scourge of penance, by which all the wretchedness and misfortunes there were changed into delights and comforts. The suffering of great hardships was inevitable; for since those brutes were intractable and ferocious, they did not show the fathers any hospitality, that had any mark of reason and sense. The fathers sought them through the thickets and fields where they were living, and, alluring them with loving words, gave them to understand their error and the blindness of their souls. They preached to them with the ardor that came from their hearts of the Triune and One Lord, who governs the universe, and told them their obligation to love Him and to bow to the mild yoke of His law; but those people preferred to condemn themselves forever to the pains of hell. The fathers retired at night to some very small huts that they had made, in order to take the necessary refreshment, which consisted only of beans [frijoles], and at most a little rice, which they obtained but seldom. Then they gave some rest and repose to their weakened and fatigued bodies. That rest was, however, broken by three cruel disciplines, which all took every two hours, in order to soften and mollify the diamond hearts of those barbarians with their blood. With that efficacious medicine and their tireless care, they continued gradually to soften those rocks—although from the wretched life that they were living, and their immense toil in going by day through those rough mountains, seeking the sheep whom they desired to corral with the flock, within the sheepfold of the Church, and from the worse sufferings in their nights, they sickened and died.

[Accounts of the pious deaths of Fathers Miguel de Santa Maria, and Pedro de San Joseph, and Brother Francisco de Santa Monica, the three laborers in this first mission, follow in this same section. The first named had long been renowned for his asceticism, both in Spain and in the islands, having been one of the first to join the new order. The second had been a calced Augustinian, but had transferred his allegiance to the Recollects after their arrival in the islands, and was very useful on this mission because of his thorough knowledge of Tagal. The narrative continues:]

By the death of those three religious, the others might well fear to go to complete the reduction of Marivelez, and to prosecute what was already begun with the perfidious Zambales. But being full of the love of God, and of zeal for souls, each of them offered himself, just as if it were to obtain the greatest comfort and abundance that men generally seek; and all demanded it anxiously, each as best he could, as their most ambitious desire to go up there and be honored. The city opposed it, for they thought that it meant to send those fathers to their death—and all the more as they saw that, since Ours were so few and so pious, they could serve more usefully in more secure and healthful places. The holy obstinacy of those who would not consent to abandon the post conquered. Accordingly, the first lot fell to father Fray Rodrigo de San Miguel. He disposed the minds of those heathen in such manner that, completing their reduction and leading them to the yoke of the Lord, and to a civilized and Christian life, he built a convent in a village called Bacag, adding to it that of Luzòn, which gave name to the island of Manila—through the error or misunderstanding of the first Spaniards, who discovered it, when examining and questioning the Indians whom they met in a boat. They removed afterward to a better site, in the said Marivelez, and that place has seven other villages, in a distance of twelve leguas, which it administers as annexes. The persons who were converted to the faith by the energy and labor of Ours reached one thousand five hundred.

That fort having been assured against the power and empire of the devil, the door was opened wider for passage inside, and the tyrannized souls of the Indians of Zambàles were gained. The latter, confident in their fierceness, were divided along the sea-coast, and exercised themselves in the chase, by which they sustained themselves—together with some fish—only zealous in killing men, which was the greatest glory among them. Consequently, no boats dared to go to their lands, unless with great risk of the occupants losing their lives. With such brutality, the mountains of difficulties which father Fray Rodrigo had to conquer in softening the harshness of those beasts; and the sweat and labor that it would cost him to make them comprehend the dictates of reason (from which they were very far), while he was suffering extreme penury in all things necessary to life, can be imagined. His food was only wild herbs and some fruit, which was not on all occasions accompanied by a mouthful of biscuit, sent as a great treat, if possible, from Manila. His rest, day and night, was so little, and was so liable to surprises that scarcely could he rest a moment without the expectation of death before him all the time, which the heathen, instigated by the devil, promised to give him. He went through their thickets and along their shores, crying out and endeavoring to conquer the coldness of those men. By virtue of the cross, he was finally able, little by little, to soften the insolence of their fierce breasts, and to render them more tractable, although they seemed like rocks in the hardness of their obstinate hearts.

God our Lord decreed that, in order to conquer their obstinate resistance, it should happen one day that this same father, Fray Rodrigo, on passing through a thicket consecrated to their devils (where, as their rites said, it was sacrilege to cut or touch any branch—besides the great fear that they had conceived that if anyone should have the audacity to do so, or to take the least thing, he would surely die immediately), saw a tree covered with a certain fruit which they call pahos,[13] that resemble the excellent plums that we know in Europa. As it was so ripe and mellow, he ordered them to climb the tree and get some of the fruit. Those accompanying him refused roundly, but he insisted on his desire. They finally explained, and said that they would do it under no consideration; for, beyond all doubt, those who dared to offend the respect for that place would die very suddenly. Upon hearing that, the father was inflamed with zeal for the honor and worship of the true God whom he was preaching. Asking them whether all trees around about had that quality of inflicting death on him who touched them, accidentally or designedly, they answered “Yes.” Then elevating his voice, he gave them a fervent discourse against the delusion under which they were laboring; and concluded by intimating to them that he himself would get and eat the fruit, as well as cut down the trees, so that they might see that one would not die, and so that they might thereby be freed from the error and blindness of their ancestors. The Indians were very sorrowful because father Fray Rodrigo had decided to eat of the fruit, and they accordingly begged him earnestly and humbly not to do it. But the good religious, arming himself with prayer and with the sign of the cross, and repeating that antiphony, Ecce crucem Domini: fugite partes adversæ. Vicit leo de tribu Juda,[14] began to break the branches and to climb the tree, where he gathered a great quantity of the fruit. He ate not a little of it before them all, in detestation of their wicked superstitions and ill-founded fears. The Indians looked at his face, expecting every moment to see him a dead man. But they immediately recognized the truth of what he told them. He charged them not to tell anyone what they had seen him do there. On arriving at the village, he divided the rest of the fruit that he brought, and kept for that purpose, among the other chiefs and influential persons, who ate it with gusto, esteeming it as a present from that father. The next day, after assembling them (much to their pleasure), he execrated their ignorance in a long sermon, and told them the secret of the fruit. Thereupon, all of them, convinced and surprised, not one of them being wanting, followed him axes in hand, and felled that thicket, casting contempt on the devil; and many infidels ended by submitting to the knowledge of the truth.

Encouraged by so good an outcome, Ours proceeded with the conversion of those peoples. They were not stopped by the manifest danger to their lives, nor by the famines or other bodily privations that it was necessary for them to suffer, in lands new, rough, and productive of no relief for their so many hardships and miseries. However, the divine providence made all these, and as many more as might be very mild, by giving the fathers inward consolation, as well as outward aid on not a few occasions. One of those occasions, experienced by the same father, Fray Rodrigo, during a trip on the sea, was notable. At that time, a sudden squall overtaking him, his boat was driven on certain rocks and knocked to pieces, so that those aboard it were drowned, although they knew how to swim well. Only the said father, by the will of God and the beneficent miracle of a wave, which bore him safe and sound to a rocky islet or reef, escaped. He remained there until next day, in the fright that one can imagine, but hoping in God our Lord that He would continue his rescue by conveying him to a place of safety. That happened after twenty-four hours, for an Indian who had seen him from a distance swam out to him and took him upon his shoulders; and he gave thanks to heaven for so great mercy.

More marvelous was the case of father Fray Joan de la Ascension, who, while sailing along the coast of Zambàles, was struck by a very violent storm, and the boat in which he was embarked, and all the Chinese who were accompanying him, were lost, without one of them being saved. The boat keeled over—as they say—and was turned completely bottom up. The father remained in the hull of the boat, but so that he could hold only his arms and head clear of the water, while the rest of his body was under water. He supported himself in that darkness with his hands tightly clasping a beam. For the space of three days did he remain thus, while the hull tossed hither and thither. At the end of that time, as some Indians were passing through that region and saw the wreck, they drew nigh to see whether they could find anything. They thought that they would surely find some pillage, and therefore began to break open the boat in the part open to view. Consequently, when they had made a small hole, the pitiful voice of the religious who was crying for aid was heard. The greedy Indians were frightened, and were about to flee from the terror caused them by so unexpected a petition. But proceeding, after the encouragement given them by one of their number who was bolder, they discovered the said father, who was already half dead. Getting him out as quickly as possible, they took care of him and gave him some food, whereupon he recovered, and told them of his accident. It was told and wondered at, with reason, in Manila and in other places; and all who heard of it attributed it to nothing less than a prodigy never seen.

[Lives of Fathers Alonso de la Anunciacion and Francisco de los Santos, and Brother Bernardo de San Augustin, follow in the succeeding three sections of this chapter, which concludes with a section on the]

Foundation of the convent of Masinglo

With just reason can this house be [regarded as] the most precious and esteemed jewel that the Augustinian Reform venerates, as it was the fort that was raised against the devil in the lands of the infidels, which the devil had usurped from the cross and the gospel, when our religious, after so many labors and sufferings, tamed the untamable Zambàles. That village, before called Masinloc, was suitable for the foundation, as it was in a location from which they could attend quickly to the service of God our Lord and of souls. Accordingly, they chose it, although its inhabitants were more ferocious than the rest of their neighbors because they had no one to drive away their errors and illumine their darkness. Father Fray Andres del Espiritu Santo, then, accompanied by two other religious, planted that holy bulwark to oppose all hell. With great care and helpfulness they tried first to adorn it with the example of their virtues, so that the neophytes should become fonder of the law which we profess. At that time the recently baptized amounted to eight hundred, with whom great efforts were exerted in separating them from their former evil habits, more especially that of idolatry, to which was joined that of intoxication; they were given to these in excess, by the habit that they had acquired in both things from childhood. With the lapse of time the converted have surpassed two thousand, because of the reduction of certain more terrible Indians who lived in the mountains, without houses and away from the coast. The latter were continually at war with others who are called Negrillos [i.e., “little blacks”], for they seem to be such, and they are very black. One may now consider the vigilance it must have cost to attract those brutes, in order to make them live a social life in accordance with reason, in peace and quiet—things that were never seen among them until our religious undertook to tame them and to bring them into rational intercourse. The jurisdiction of that convent has extended fourteen leguas, and it has ten visitas which are villages. The missionaries generally go to those villages to care for their souls, and do not allow them to continue their former wickedness.

It happened in that village of Masinglo that, an Indian woman finding herself at the end of her days, they summoned father Fray Bernardo de San Lorenço so that he might baptize her, for she was then asking for it. He went to her house, and as he thought that she was but slightly sick, he judged that it would be well to delay the sacrament until she knew her prayers well and the other mysteries that any Christian must know in order to be confessed. He began to instruct her, and to persuade her with efficacious reasons to hate her idolatries and to have sorrow for her sins. He tried to leave her in this way until next day, but she, crying out and moaning, said to him: “Baptize me, Father, baptize me, immediately; do not leave me or permit me to die and lose the blessings which thou hast told me that I will obtain by becoming a Christian.” The religious consoled her and answered that he would baptize her in due time. She continued to urge him to wash away her sins without delay. Consequently, seeing so much faith, he baptized her, and left her and her children very happy. And, although she did not appear sick, she died shortly afterward without anyone having any warning of it. Upon another occasion another woman also came to the convent, and urgently requested the same father for baptism. He asked her why she desired it so urgently. She answered that one of her eyes pained her, and that she was very much afraid of dying suddenly without having the health to save herself. The father performed his duty in catechising her as well as he was able, and immediately administered the sacrament; she was very glad of this, and returned to her house, where they shortly afterward found her dead, without knowing that she had other illness or cause for death than the above mentioned pain in that eye.

Thus when a beginning was given to that convent, the religious discussed, as was unavoidable, the regulation of a new method by which it, as well as the other convents that should be founded in the lands and villages of the reduced Indians, should be governed. It could not be perfected at one time, for experience, that mistress of seasons, was, little by little, showing what was most advisable for them. Accordingly, they have established efficient laws in various assemblies and provincial and private chapters, so that those houses have shed a luster in the example of their virtues—even though they do not have an excessive number of religious, because of the lack that they generally suffer of those who are necessary. It was, therefore, ordered, in the first place, that all the laws and statutes of our congregation be observed, without violating the most minute points of the rules and regulations in force in España—especially in regard to the two hours of mental prayer and the matins at midnight—even should there be but one religious; since he could say them with the Indian singers who reside and always live in the enclosure or within the walls of the convent. Each of the religious was prohibited strictly, and under well-imposed penalties, from engaging in any trade or commerce, directly or indirectly, however slight it might be. In addition, it was ordered that no one should use any piece of silver or gold, even though it should be a medal, because of the suspicion that it might arouse in the Indians who should see them, when they were preaching gospel poverty. They were forbidden to beg the loan of money, or to ask their stipends in advance from the encomenderos, contenting themselves with the little that they had; and living with the greatest possible frugality, in order that their lives might conform to their discalcedness and their abstraction from earthly things. The priors were not to leave their districts under any pretext; and they were not to send their associates and subordinates unless there were urgent necessity, and after a consultation, to be registered in the books of the convent. The religious were not to enter the houses of the Indians, except to administer the sacraments in the necessary cases; and no one could employ himself in this office until he should be well acquainted with the language of the land. They were not to acquire possessions, or more income than the one hundred pesos of their stipend; and necessity was to be the standard and rule that they were to seek, as those who were truly poor. They were not to entertain secular persons, and much less governors, alcaldes-mayor, or encomenderos; for, if they did so, it would be very prejudicial to the fitting retirement and strict observance advisable for the Reform. The Christian doctrine was to be preached and explained to the young people every morning in the churches, but to everyone on feast days, with especial care and personal attendance. In order to conduct the divine worship, they were to endeavor to have music in all the convents, by teaching the youth not only to sing but also to play the sweetest and best instruments that we use in Europa, so that the new Christians might become very fond of frequenting the sacred offices. They were to be admonished straitly to attend to the devotion of the most holy Virgin, our Lady, having her rosary recited every afternoon in the church; and on Saturday mornings they were to be present at the mass, and before nightfall at the “Hail Mary,” holding their lighted candles in their hands. The religious also made other resolutions pertaining to the protection and defense of the Indians, in case that anyone should transgress by trying to do violence to them, so that, as true fathers, they might oppose themselves courageously to any annoyance that the malice of the soulless men of this age, always iniquitous, might attempt. In short, they applied the needed and fitting preservatives, with the desire of maintaining the good name and reputation of religious who were seeking the safety of those souls, and hating that which might have the appearance of love for temporal things—in consideration of which no earthly interest had transported them from España to Philippinas.

Chapter VIII

The third provincial chapter is held; and after the election a not slight danger assails the Reform. The first convent of Manila is moved inside the walls.

[The first section of this chapter deals with affairs of the Recollect order in Spain. The third election of provincial results in the choice of father Fray Gregorio de Santa Catalina. Dissensions immediately break out in the ranks of the religious, which are engineered by the retiring provincial, father Fray Joan Baptista. The schism results in the suppression of the order by a bull of Paul V, and its absorption into the calced Augustinian ranks. Various influences are set afoot, however, by those devoted to the Reform, and the new provincial prepares to go to Rome to entreat the pope to reconsider the suppression. The second section deals with the]

Removal of the convent of Manila

In order to divert the grief of Ours in España for a moment, the need of referring to the removal of the convent of San Nicolas of Manila from its location outside the walls (which is now the college of San Joan Baptista, as above stated) to the other site, within the enclosure, where now is the glorious capital of the most religious province of the Philippinas Islands—is interpolated. The credit acquired by the good founders in a short time was vast, by means of their exemplary life, and the zeal that they had manifested in the reduction and conversion of the infidels. They had shed abroad in all directions the light and splendor of their virtues, and very especially of their voluntary poverty and abstraction from temporal things, contenting themselves with but very little, and coveting, at the most, the attainment of permanent blessings and riches. They won many persons for God in that city by means of their holy instructions, and taught them the true way, which very few court. By that course they made themselves so much masters of the good-will of all that the people begged them unanimously that they should enter a more comfortable place—but without abandoning that place, because its preservation was so useful for the welfare of as many souls as lived in those suburbs and environs, so that nobles and plebeians might enjoy the spiritual food that the fathers so promptly distributed to them. Besides, it seemed unavoidable to do that, so that they might be more secure and better guarded, whatever happened, because of the continual and sudden attacks of the Japanese, Chinese, and Sangley enemies, who are wont to attack those suburbs with courage. Father Fray Joan de San Geronimo assented to the prayers of the faithful, and the not little convenience of his own associates; and accordingly, aided by the alms that were given him, he bought certain small houses, near to a site where many years ago the artillery was founded. That site was also given him at the end of the year by Governor Don Joan de Silva. The opposition of some was not wanting, although that convent was so desired and applauded. However, that opposition soon ended; and our religious endured it with signal austerity for many days, until the very noble gentleman and master-of-camp, Don Bernardino del Castillo Ribera y Maldonado—a native of Mexico, castellan of the fort, and regidor of the city—together with his very virtuous wife, Doña Maria Enriquez de Cespedes, through the devotion that they bore to our institute and to the holy neo-thaumaturgus Nicolàs de Tolentino (at whose intercession a son was born to him, who died shortly afterward, the same lady having petitioned our glorious father to negotiate with God so that that son might not live if he were to grow up bad and a sinner), assumed the patronage of the church and convent. He immediately erected a fine building of cut stone, the cost of which exceeded one hundred thousand pesos. In addition to that, he assigned it a suitable income—not for the support of the religious, for at that time it was not the custom for Ours to accept such; but for the necessary repairs that had to be made later.

At the conclusion of the work, it was our Lord’s pleasure to grant him a very pious death, prepared, among his many alms, by actions and customs more resembling those of a perfect religious man of an arrogant and merry soldier. The religious buried him as if in his own house, displaying on his honorable tomb the memory of his deeds; and erecting monuments afterward to him and to his consort in a very fitting niche, as well as suitable proclamations of thankfulness that Ours published. He left the devotion of the great titular saint, whom he greatly loved, well established; consequently, by means of his authority, the city chose the saint as patron, and decreed that his day should be celebrated, and that the city should attend in the form of its cabildo, which has always been done. Governor Don Alonso Faxardo, governor of the islands, our illustrious benefactor—who gave us permission, as far as the royal patronage is concerned, to preach the gospel in the provinces of Butuàn and Caràgha, together with the islands of Cuyo and Calamiànes—was also buried there. From that permission have resulted so great increase in numbers to the Church, and great honors to our Recollect order. Likewise the governor’s wife, Doña Catalina Zambrano, and others—auditors and officials of the Chancillería, and many noble gentlemen—keep him company there. A notable confraternity has been founded in that church, called the Nazarenos [i.e., the Nazarines”], so that on the night of Holy Thursday they march through the streets in a most devout procession, just as they are accustomed to do in the kingdoms of Castilla.

Among the most revered images of those islands is reckoned that of the holy Christ, which is called “the Christ of humility and patience,” which was lately placed in the right side chapel. Licentiate Joan de Araùz, cura and beneficiary of the parish church in the city of Mexico, gave it, and with it a treasure of favors and concessions to Manila. That image is very natural, and of the best manufacture that has been known in those remote hemispheres. He manifests himself to the sight, seated on a rock, with his cheek resting on his hand; and the sight of him moves the hard heart of the most abandoned to trembling and devotion. The religious took it aboard at Acapulco in solemn procession, all of them hoping to arrive safe with so good company, as happened. Accordingly, as soon as they cast anchor, they carried that image to the college of San Joan Baptista, so that it might be lodged until the necessary arrangements were made for the festival of its entrance. The festival was at last effected after the lapse of many days, and it was one of the celebrated festivals that have been seen and admired, both in its pomp and in the concourse that collected from all parts because of the fame of the image. It was placed first in the cathedral church, and next day, a very momentous procession having been ordained, they carried it thence to the convent, where the beginning was made and the conclusion given to a magnificent novena. The divine mercy showed its favors very frequently to those who petitioned it for aid in their troubles with a true and living faith.

There is another image of our Lady, called “Consolation,” because of the great consolation that those who are afflicted find in it, when they are most exhausted. Her devotion commenced from the time of the entrance of our Reform into the islands; and it has been continued by means of the favors that she scatters in protection of those who commend themselves to her by invoking her aid. Our patrons had a most singular affection for her, and therefore they left a clause by which a mass was to be sung for their souls in all the festivities of the most blessed Mary. They offered her many gold jewels and articles of richest clothing, that testified the love with which they humbly surrendered to the vassalage due to her. Father Fray Antonio de San Augustin[15] encouraged greatly the worship and veneration of that sacred and miraculous image, and received instant pay and wages for his labor. For when he was about to die (the candle being already in his hand), without anyone perceiving it or having hope of it he recovered his senses, and talked to those present who were watching him and assisting him, to the astonishment of all the physicians, who regarded him as a dead man. He declared what had happened, and said that having offered in his heart his vows at the feet of the said Virgin, when he was almost dead, as was thought, he heard her near him talking to him, together with St. Nicolás de Tolentino; and she graciously revivified him, saying that he was not to die from that illness. That was a fact, for within a few days he arose, just as if he had not been at the gates of death.

The third image that illumines and ennobles that convent is that of the famous titular saint, Nicolàs de Tolentino. He has chosen to make himself known in those remote regions as much as in the other regions of Christendom, by means of the continual prodigies and marvels that he works there. A great volume might be written of those that have been seen in Manila alone, and a greater volume of those outside. Suffice it to say that, because of his having appeared to the sailors in their greatest straits and troubles, they have all unanimously taken him as their patron. The glorious saint rewards their pious devotion by lofty marvels, and does not discontinue for all that to work them very frequently on land—for which both the Spaniards and the Indians of the Philippinas Islands venerate him as a refuge, in whom they consider their relief very sure.

Strong religious have gone out from that very strict house to combat the power of the devil, in order to remove his yoke from many souls, as we shall see in the time of reporting their deeds of valor.

[The chapter concludes with the pious deaths of Fathers Andrès de San Joseph, Diego de Santa Ana, and Gaspar de la Madre de Dios, and of Brother Simon de San Augustin, all of whose bodies were buried in the Manila convent.[16]]

Chapter IX

Father Fray Gregorio de Santa Catalina goes to Roma, and presents his [claim for] justice in the tribunal of the supreme pontiff. The end of the chapter is concerned with a mission that Ours tried to make to the Philippinas Islands, the founding of two convents, and the deaths of two great religious.

[The provincial’s mission to Roma results disastrously at first, for he is doomed to many months of dreary waiting is denied audience with the pope, and even ordered to quit the city. But finally the tide turns; the pope, having learned of his mission, grants the long-desired audience, and after hearing the humble representations of the pleader, looks favorably upon the Reform branch. Although the Augustinians in Spain attempt to suppress entirely the Reform, public opinion is too powerful, and the Recollects have too many influential friends; and consequently, the general of all the Augustinian order, then Juan Baptista de Asti, orders opposition to cease. Meanwhile, Father Pedro de San Fulgencio comes as procurator from the Philippines to request more missionaries. He finds the Reform in almost its last throes, but, nothing daunted, departs for Rome to urge his mission before the pope. Being favorably received and his pretensions granted, after a considerable stay in the Roman court, where he also assists the provincial Gregorio de Santa Catalina, he sets out on his return to Spain, but dies at Milan; and, for lack of anyone to carry on his work everything is lost for the time being. Now Augustinian agents from Spain take the opportunity to arouse animus against the Reform and to thwart their designs by saying “that the discalced were unnecessary in the Philippinas Islands; and that those who had gone were few and hitherto of no use in the preaching, as they were persons who could in no way prove advantageous to the Indians. The contrary was seen then; and by the mercy of God, we have since seen it here, and shall see it, very clearly, in due course of time. We note here only, for the confusion of those who boldly devised such a proposition, the testimonies that have come on different occasions in regard to the credit and praise of Ours, who have shed luster amid those rude and very barbarous provinces, with so much glory to themselves, by illuminating them with the light of the gospel.” These testimonials, some of them later than the period which the present volume covers, follow:]

Let the first be that of an inquiry made in Manila, at the time that the above-mentioned calumny was learned, before Captain Martin de Herrera, alcalde-in-ordinary of the same city. The report of this was approved afterward by the city’s cabildo, its justices, and magistrates, the witnesses being fully qualified to act as such: namely, the master-of-camp, Don Bernardino del Castillo Maldonado, castellan of the fort; Master-of-camp Don Pedro de Chaves; General Don Joan Esquerra; Captain Christoval Guiràl; General Don Joan Manuel de la Vega; Don Joan Sarmiento, chancellor of the royal Audiencia; Don Francisco Gomez de Arellano, dean of the cathedral there, and commissary-general of the crusade; Don Joan de Aguilar, archdean of the same church; Captain Hernando de Avalos y Vargas; Licentiate Rodrigo Guiràl, secular priest; Admiral Don Joan de Valmaseda; Don Luis Enrriquez de Guzman; Don Diego de Leòn, school-master of the said church; Captain and sargento-mayor Don Francisco de Ayala; Don Luis de Herrera Sandoval, treasurer also of the same church; Luis de Barrasa, regidor of the city; Captain Melchor de Ayllòn; and Don Antonio de Arze, also regidor of Manila. All those so illustrious persons deposed that the discalced Augustinian religious who were living and who had lived there, were serious, learned, spiritual, beloved men, and that they were gladly seen and heard by those who lived and dwelt in the Philippinas Islands; and that, by their good life and example, they had gathered and were gathering much fruit in the community, and among the natives of the province of Zambàles. Those people had been most fierce enemies of the Spaniards and other nations before Ours had taken charge of their reduction. By the excellent instruction of our religious, they had become so tamed and gentle that now one could pass through their coast; while before one could not even approach them without evident risk of those people killing him, with great gusto, as they were so barbarous. Consequently, it would be well to keep and increase those religious in that archipelago, for the salvation and profit of souls.

The second testimony is that of the royal Chancillería of Manila, in a letter to the Catholic king of the Españas, and affirms the following:

“The discalced religious of the Order of St. Augustine, who are employed in these islands in preaching the holy gospel, are held in great esteem in this city of Manila because of their virtue and good example. They have three or four provinces of Indians in their charge, and, moved by holy and pious zeal for the welfare of souls, they continue daily to establish new convents among the most unconquerable people of the islands. Thus have they been seen to gather most considerable fruit for the service of God and of your Majesty.”

In another letter are also noted these words, which affirm the above:

“The discalced religious of St. Augustine are very observant in their ministries, and attend to the service of your Majesty, on occasions of enemies by sea and land, where some have been killed and captured.”

Before proceeding further, it will not be an impertinent digression to mention and explain briefly the services above mentioned, stating first that our religious serve as chaplains in the forts of Tandag, Calamiànes, Bagangàn, and Linào, with notable sacrifice both of their liberty (for they are often captured and illtreated) and of their lives, because of the bad voyages on, and hardships of, the seas. When Don Fernando de Silva was governing the islands, a fleet was sent against the Bornean and Camucònes enemy, who were devastating the coasts, seizing numbers of captives, and committing other depredations. As chaplains went fathers Fray Diego de San Joan Evangelista, native of Zaragoça, and Fray Joan de la Cruz. They bore themselves so devotedly amid the military excitements, and gave so good examples, that the chief commander, one Captain Bartolome Diaz, finding it necessary to absent himself, in order to leave his men with security and in quiet appointed, with well recognized prudence, the first above named. For that religious, not as a substitute for the commander, but as a father, cared for all, and they were satisfied. And they were surprised, because it happened that, the supply of water falling short, they sought it, but were unable to find any in various parts of the islands, and were suffering the anguish and affliction that can be imagined in such an extremity, when one day the said father said mass, begging our Lord for help in such need. It happened, then, that after performing his ministry he returned to the men and told them to be very joyful, and to look in the direction that he pointed out to them for a spring that was there. They found it immediately, not very far away, and praised God for so great a mercy. In the insurrection of Caràgha a numerous fleet was also prepared; Captain Joan Mendez Porras was accompanied, for the common consolation of the soldiers, by fathers Fray Lorenço de San Facundo and Fray Diego de Santa Ana. By their efforts the villages of Bislìn, Careèl, and Bagangan were conquered and that land again reduced. In another fleet that set out from the same province of Caràgha, Captain Joan Nicolas chose father Fray Jacinto de San Fulgencio, whereupon many villages surrendered to the service of the king; and the Indians of the island of Dinagàt, Baybayòn, and Sandegan requested ministers, and five hundred were baptized. Besides such occasions, which are generally quite common, Ours have served in divers fleets that have been prepared to oppose the Dutch who were infesting the shores. Lastly, in two expeditions made by Don Sebastian Hurtado de Corcuèra—one to the kingdom of Jolo, and the other to that of Mindanao—he took, in the first, fathers Fray Joan de San Nicolàs, and Fray Miguel de la Concepcion; and in the second, father Fray Lorenço de San Facundo and father Fray Joan de San Joseph. The last-named religious was very useful, for he served as ambassador to the Moro king, to whom he was a friend, as he had been his captive in former times.

Returning to our narration, and the relation of the security of Ours, now comes Don Fray Hernando Guerrero, archbishop of Manila, in a letter to the Congregation of the Propaganda of the Faith,[17] and he confirms the work of the same, while he says:

“The discalced Augustinian religious who live in these Philippinas Islands are gathering a very large harvest here in the conversion of souls. Not less known are the advances that Christianity is making in the kingdoms of Japan by their preaching and teaching, where in the years one thousand six hundred and twenty-nine and thirty, six religious of the same institute suffered martyrdom, together with many others, members of the third order,[18] or Mantellatos, and confriars of the girdle [correa] of our father St. Augustine, all converted to the faith and instructed by the same discalced religious who are in those regions. Now, to relate the news that we have just received, two of the same religious are suffering the most exquisite torments that can be imagined, after two years of the hardest kind of imprisonment. They are suffering also, in the ministries and convents which they maintain in these islands, great discomfort and hardship; for the Indians in their charge are the most unbridled and fierce of all those known in this archipelago, as experience of last year proved, when the Indians killed four religious. Their death and the evident danger of their lives did not frighten the others, and therefore other missionaries did not hesitate to go.”

While that prelate was bishop of Nueva Segovia, he also wrote two letters, one to the Catholic king of España, and the other to the above congregation, of the following tenor:

“The Order of the discalced religious of the Order of our father St. Augustine are of considerable importance in these islands, and they are gathering much fruit with their teaching and their good example. They have many missions in districts remote from this city, as they were the last who came to the islands, etc.”

“The discalced Augustinian religious,” he says in the other, “who reside in these Philippinas Islands are gathering large harvests in all parts in the conversion of the souls of these pagans, as they have done in the kingdom of Iapon. Two years ago six professed religious of the same order were slain there, by fire and sword, for the preaching of the gospel, and the conversion of souls, in addition to seventy other persons who suffered the same death, in the same kingdom, for the preservation of the faith, which they had received then through the ministry of two Spanish religious of the same institute, who were preaching it there. The two latter are also now in prison for the same reason, and it is thought will already have perished by fire or in some other way.”

Don Fray Pedro de Arze, bishop of Zugbù, was more minute in describing the labors and efforts of our religious, in a letter informing the sacred Congregation of the Propaganda of the Faith, in which he says the following:

“For some years past the discalced Augustinian fathers of the congregation of España have been, and are, gathering very large harvests in the conversion of the infidels of these islands; for, besides the many others that they have in other bishoprics, they have more than ten convents in my diocese alone. They are laboring therein in the cultivation of the vineyard of the Lord, with the best of example, strict observance, and care. This is in the newest and most dangerous posts of these islands, where their lives are exposed to great risk, as the islands are hostile. But notwithstanding all these dangers and hardships, they have converted a very great number of infidels, both adults and children, to our holy Catholic faith. I trust, God helping, that the conversion of the infidels—and especially those of one island where those holy religious have their missions, as it is one of the largest islands of these regions—will, in the future, by means of their care and industry, advance and increase to much greater, etc.”

Besides the above, there are three other letters to the same congregation, of the following tenor:

“The discalced religious of the Order of our father St. Augustine have worked hard as long as they have been in these islands (which is many years), and with good example, in the preaching of the holy gospel; and they have gathered a great harvest of souls. They have established many convents in the islands, for which they should receive honor from your Excellencies, and receive protection, so that his Holiness, as master and father, may concede them rewards and favors, so that they may be encouraged to complete what they have begun.”

The second letter contains the following points:

“The Recollect fathers of the Order of our father St. Augustine in these Philippinas Islands are laboring faithfully in the vineyard of the Lord, with good example and prodigious danger, as the people whom they instruct are harsh and fierce. In some districts, they are making much gain in the conversion of souls; in Japon they have made a very great gain, and have converted many, both men and women, who have given their lives for the confession of our holy faith, as will be seen there by the authentic report that is being sent to his Holiness. Consequently, they deserve that your most illustrious Lordships show them every grace and protection, and that you encourage them to proceed in a work so holy by writing to the king of España to protect and aid them, for that their example and good life deserve it.”

The third letter is of the tenor that is set down here:

“The Recollect fathers of the Order of our father St. Augustine in these Philippinas Islands are faithfully cultivating, in most exemplary manner, the vineyard of the Lord, and are preaching His holy gospel with great hardship and danger to their lives; for those people whom they have in charge are so harsh and fierce that they killed four religious the past year. But the others did not fear on that account to send new ministers to preserve the fruit that they were gathering among those souls, through their hope that, by their teaching, they will convert all of those people to the true knowledge. They have also made much gain in Japon, as has been seen; since a great number of pagans, abandoning their errors, have embraced our holy faith through the preaching of the religious of this order who are in those kingdoms. For their confession, six religious of that institute, accompanied by many, suffered martyrdom, after they had taken the habits of Mantellatos, or tertiaries of the same order, with other confriars, and others who wear the girdle.”

This prelate confirmed the same in two other letters to the Catholic monarch, in the following manner:

“The Recollect fathers of the Order of our father St. Augustine, from their first arrival in these islands, have gathered a plentiful harvest in souls by their good example. They have many convents and many missions in their charge. In their care are the islands of Calamiànes, and they have charge of a great part of the island of Mindanao, where they have convents and labor with great zeal for the salvation of souls.”

In the second letter he wrote these words:

“The Recollect fathers of the Order of our father St. Augustine have many convents in these islands, where they administer, with great care, Christian instruction to the natives of the islands, to whom they furnish a good example and whom they treat with great gentleness. Their missions are very dangerous and the people of some of them are harsh and fierce. They have had very good success in Japon, and have given many martyrs to the Church, who fortified their lives by the confession of our holy faith, as will appear there [i.e., in Europe] by the report made here in regard to this. They merit the aid and protection of your Majesty, so that they may be encouraged to serve our Lord.”

The ecclesiastical cabildo of Manila, occupying the vacant see, testified to the same king of España in another letter:

“The discalced Augustinian religious are very austere in their institute, and in their ministrations to the natives in the missions under their charge—who, as they are among the most untamable and fierce people in these regions, have killed and captured several of the religious. Consequently, they are very short of men, but have not failed in the service of your Majesty on the occasions that have offered by land and sea.”

It would be an evident ingratitude not to record here three letters, which the unconquerable city of Manila wrote to their king and sovereign, giving him a definite relation of the condition of Ours.

First letter

“The order of the discalced Augustinians, which has extended into these islands, has been and is of great fruit in the spiritual by their general virtue, their exemplary lives, and their excellent teaching—both in the settlements of the Spaniards, where they have convents, and in those of the natives where the ministration and preaching of the holy gospel results in a very great harvest of souls. Because they were the last order to settle in these regions, they had to build some of their convents among the most rude and warlike natives of these provinces. They have had so good success with those natives that, through their efforts and the loving treatment which they have shown them, they have so converted them to the faith and so subjected them to the obedience of his Majesty, that the fervent spirit which those religious have infused into both those tasks is very evident. The order has a great lack of ministers to occupy their many missions; and they need the favor and protection of your Majesty, in order to attain their desire of carrying very far the conversion of souls, and of preserving those who have been converted to the faith. Therefore, this city is under obligations to represent it to your Majesty, and to petition your Majesty, as we do, with all humility, to be pleased to have a goodly number of religious sent to them, so that they may continue and carry on their good intentions in the service of God and that of your Majesty. For, besides that the number of religious here is very few, as they have scarcely enough for their missions, they fall sick and die, as many of the sites and posts to which they go are not very healthful; for which reason, the lack of ministers in their order is greater each day. This is felt so much the more keenly as the importance of it is known.”

Second letter

“This city of Manila has informed your Majesty on other occasions of the great results produced in these islands by the discalced Recollect religious of the Order of St. Augustine. Their exemplary devotion is daily increasing this Christianity, as they strive for it with so great energy. In regions so remote, and so full of enemies and of heathen people, they, losing the fear of the violent deaths that they suffer daily, with the holy zeal which accompanies them, have founded many convents. From that has resulted a very great conversion of those rude people, they being the most turbulent that are known in these regions. May our Lord, for whom is this work, decree that they continue to increase, since so many blessings result from it for the glory of our Lord and the service of your Majesty. To you we represent the aforesaid, and their great need of religious so that they may continue. For two alone who went to Japon have been the cause of sending seventy Japanese to heaven—some already religious, and others brothers of the girdle—while the said two fathers were arrested and destined for martyrdom, and it is expected will by today have achieved the happy end of it.”

Third letter

“This city of Manila has informed your Majesty on various occasions of the great importance to these islands of the order of the discalced Recollects of the Order of St. Augustine; of the apostolic men in it; of the great harvest that they are gathering by the preaching of the holy gospel; of the excellent example which they have always given, and are giving, with their strict and religious life, and their so close observance of their rules; and of the so considerable results that have been achieved by them in the service of our Lord and in that of your Majesty, with the aid of your royal arms, in the great number of infidels who have been converted to our holy Catholic faith, and have been subdued so that they render your Majesty due homage and tribute. Those people have generally paid that tribute and pay it every year. [We have written you] that those religious have exercised and exercise with especial care in all things the spiritual earnestness that concerns their profession, both in the maintenance or their work and in their continual desire, notwithstanding the innumerable annoyances which they endure, to carry this work onward. They are ever converting new souls to the service of our Lord and the obedience of your Majesty, while they preserve great harmony and concord among themselves. Consequently, that order has always been and is one of the most acceptable orders and one of the most welcome in these islands. They are the poorest of all, as all their ministries are in remote regions very distant from this city, and among the most warlike people in all the provinces of these islands, as they have been but lately reduced. [We have told you] of the risk of their lives on account of this, because it has happened at times that those who seemed to be pacified have rebelled; while at other times the religious have fallen into the hands of those who were not pacified, when preaching to them the holy gospel. There have been many others also who have suffered martyrdom in the kingdom of Japon, thus enriching the church of God with such noble actions, as well as the crown of your Majesty. Above all, they have no income except the alms given them by the faithful. There is no fleet in which they do not sail for the consolation of the infantry, etc. This city petitions your Majesty to be pleased to concede permission to the said order, so that religious may pass from those kingdoms to these islands to the number that your Majesty may decree, in consideration of the fact that the need for them, in ministries so distant as theirs, is very great. In those ministries, through the little nourishment of the food which they use for the sustenance of human life, for they live as those who are truly poor, and with great abstinence, which they observe, without reserving any time because of discomforts, whether of sun or shower, going through dense forests and inaccessible mountains in order to reduce the many millions of souls of those districts to our holy Catholic faith, not one of whom has any light, etc.”

Don Joan Niño de Tavora, governor and captain-general of the above-named islands, and president of the royal Chancillería of Manila, says in another letter to the same king:

“The Recollect Augustinian fathers who reside in these islands, inasmuch as they arrived last, have taken the districts most distant from this city. They are extending their labors into the district of Caràgha, and Calamiànes, with success among those Indians, etc. During the last four years, more than four thousand persons have been baptized by that order alone. I petition your Majesty to be pleased to order that their procurators be despatched with the greatest number of religious possible, etc.”

Lastly, Sabiniano Manrique de Lara, who exercised the aforesaid office, concludes in another letter, in which he affirms the proposition:

“The order of discalced Recollects of St. Augustine who reside in these islands and the districts of them, preserves in its members, with all virtue and exemplary life, its obligations for the service of God, in the protection and instruction of their parishioners, the Indian natives; and in what regards the service of your Majesty, they show the efficacious zeal of good vassals. For during the time of my government they have not at all embarrassed me in any way. On the contrary, as I recognize their good conduct, I am obliged to represent it to your Majesty; and will your Majesty be pleased to show them every favor and grace, in whatever opportunity may occur to your Majesty.”

A letter came with those that are here given as addressed to the sacred Congregation of the Propaganda of the Faith, who ordered the two following letters to be written, which we place at the end, in order to qualify better the labor of Ours, and to conquer the calumny of those who attempted to obscure and stifle the fervor with which the Reform commenced the reduction of the barbarous infidels.

To the vicar-general of the discalced Augustinians

“Very reverend father:

“Your Paternity will have learned that a letter was presented and read in the assembly of the sacred Congregation of the Propaganda of the Faith, received from the bishop of Zibù, etc. The most illustrious lord cardinals have received most special pleasure in learning from it the great number of convents that the religious of your order have built in the Philippinas, and also the great harvest that they are gathering in the conversion of those heathen by their example and their good and holy customs. Inasmuch as the said bishop lives with steadfast hopes of greater progress and advancement if he were again aided and reënforced with other laborers of their order, such as they, and resembling them, the sacred Congregation, attentive to this, petitions your Paternity, with the affection and earnestness that the salvation of so many souls merits, to effect and strive anew, with all the earnestness and care possible, to provide new religious and workers for those so remote and needy regions. We assure your Paternity that it will be a great service to God and to the holy apostolic see. And also that act will be one of great pleasure to their Excellencies the cardinals. The latter advise you that, in the missions conducted by your Paternity, the contents of the decree enclosed herewith should be observed and obeyed. Besides this, the sacred Congregation, in consideration of the services that your Paternity’s order has rendered to the holy apostolic see, has thought best to protect that order with great pleasure and good-will, etc.

Cardinal Ludovisi
Francisco Ingoli, secretary.”

To the very reverend fathers the father provincial and the definitors of the discalced Augustinians in the Philippinas Islands

“Very reverend fathers:

“The relation of the progress that your Reverences have made in those districts in the conversion of the heathen, and of the efforts put forth and the hardships suffered for the said object, having been referred to this sacred Congregation of the Propaganda of the Faith, his Holiness and these my most illustrious Lordships, after having received most special consolation from so good news, have praised not a little the zeal and piety of your Reverences. They also exhort you to continue in the future with the same fervor, especially in the care of the mission destined for Japòn. In the same manner they have ordered that an urgent message be sent to the papal legate [nuncio] of España to try to procure prompt despatches for the multiplication of the ecclesiastical workers in those regions. His Holiness, in particular, has willingly offered them his consolation with eight thousand benedictions, etc.

Cardinal Borxa
Francisco Ingoli, secretary.”

In order to conclude all this with the destruction of the calumny that their opponents invented, in regard to the presence of Ours in Philippinas being without fruit, we might quote certain authors who have spoken in no uncertain voice in their praise. But we forbear, except in the case of master Fray Thomas de Herrera, whom, as he is worth a thousand men, it will be well to cite. In regard to the aforesaid, he speaks in the following manner in his Alphabeto:

“These fathers, who were not slothful laborers, kindled with zeal for the Catholic faith, and desirous for the salvation of souls, crossed the seas in the year 1605, to remote regions of this world, although at the eleventh hour.” (Folio 181, volume i.)

“The discalced fathers of Hispania crossed the seas in the year 1605, kindled by their zeal for the salvation of souls (and at times by the shedding of their blood in the kingdoms of Japonia) to those remote islands, as planters of the Church or as spreaders of its tents.” (Folio 127, volume ii.)

“The congregation of the discalced of Hispania, which extends its vineyards even to the seas and to the Philippinas Islands, sent laborers about the year 1588 to remote colonies, who preached the gospel to the Japanese; and with their own blood, shed most profusely, they either planted or watered the Church in various kingdoms, and illumined the Augustinian order with a great number of glorious martyrs.” (Folio 485, ibidem.)

[A section devoted to the founding of the convent of Calatayud in Aragon follows, and the narration of the work in the Philippines is taken up again in the succeeding section, entitled:]

Foundation of the convent of Bolinao

The missionary religious in the Philippinas Islands had complete and quiet peace, although those who were living in España, opposed by miseries and misfortunes, were trying with all earnestness to recover their lost quiet. A great field was offered to them, in which to give vent to the ardor of their desires; but being few in number, they could not accept as much as was given them. They determined finally to take the island of Bolinào, near the province of Zambàles and of Tugui, whose warlike and fierce inhabitants, although less so than the others, gave father Fray Geronimo de Christo, vicar-provincial at that time, and his associate, father Fray Andres del Santo Espiritu, sufficient occasion to exercise their patience; for, not wishing to hear them, they tried daily to kill them. The two fathers persisted in softening those diamond hearts with their perseverance, after having lived for some months on only herbs of the field, when the natives deprived them of food so that, thus needy, the fathers should be compelled to leave them and go away, or so that they might die of hunger. That might have happened if God our Lord had not aided them with His grace, as is His wont in times of greatest stress. The patient endurance of Ours conquered the barbarians; and, recognizing that those who were so long-suffering and so kind could not fail to be right in what they said, they submitted to the yoke of the gospel, very gladly and joyfully receiving the Christian instruction and baptism. For that reason it became necessary to found a convent there, and that was accomplished through the conversion of one thousand six hundred souls, who are directed, together with those of other villages near by. In that place occurred a circumstance resembling that of father Fray Rodrigo de San Miguel, which we have recounted above; for while all the Indians of the village were not yet converted, our religious learned that those of the village had gone to a bamboo plantation not very distant, in order to worship it and to venerate their bamboos, as if they were gods. They followed the Indians, and found them occupied with their blind observances. The more the religious persuaded them, they could not induce them to cut a single bamboo, because of the error which they had accepted from the mouth of the devil, namely, that they would surely die if they touched the canes. Thereupon the fathers, although at the evident risk of their lives, amid the great shouting and lamentations of the Indians, ordered a good Christian servant, who acted as their guide, to begin to fell the thicket. Proceeding at first with the fear of those foolish people, the servant felled the entire thicket to the earth, and then the barbarians were assured of their error, and without delay they more joyfully accepted Christianity.

[Two sections follow, treating of the lives of Fathers Geronimo de Christo and Diego de Jesus, the first of whom was a missionary in the Philippines and the second in Mexico—who, being captured by the English, passed through many stirring adventures.]

[Chapter x contains nothing touching the Philippines except a brief survey of the life and death of the founder of the Philippine missions, Father Joan de San Geronimo. He died near Ormuz, while returning to Spain in order to secure more workers for his mission.]