The Philippine Islands, 1493-1898 — Volume 23 of 55 / 1629-30 / 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

Chapter XIX

Of other events, and when the other religious entered into the islands

[In these early years a disaster befalls the Augustinians, and somewhat dashes their hopes. This is the death of Diego de Herrera with ten priests who are coming, six from Spain and four from Mexico, to augment the missionary efforts. Of the thirty-six priests obtained by Herrera on his mission to Spain, but six set sail for the Philippines. The four from Mexico who join them are: Francisco Martínez, of the chair of writing in the University of Mexico, an excellent Greek and Latin student, who had been prior of the Augustinian convent in Lima, Lésmes de Santiago, an ascetic, and formerly a successful merchant; Francisco Bello; and Francisco de Arévalo. The shipwreck is quite near Manila and is due “to the carelessness of the pilot—and I think that this is the first ship that has suffered shipwreck on coming from Méjico.” The loss of Herrera is felt keenly, for he was an enthusiastic and zealous worker. “The loss of this ship was felt keenly in the islands, for it bore heavy reënforcements of troops, money, and other things needed in the new land, which lacked everything. But above all they were anxious because they were surrounded on all sides by enemies, and had but few troops, and these were scattered in many districts. But those who grieved most were Ours....” Medina continues:]

The religious discussed the matter, and seeing the great abundance of the harvest, and that they were unable to attend to everything, they thought that it was not right to enjoy this field alone, but that the other orders should come to aid them. For they recognized that there was work for all, and that, if the door of China and Japón was opened, those from España would seem but few to them. Besides, there was enough in the islands wherewith to occupy themselves. Therefore, they wrote to the father-provincial of Nueva España—at that time Maestro Veracruz, a man of the letters and holy life that is known—asking him to take the matter up with the viceroy.[73] He favored this plan, chiefly because in it was evidenced the great liberality of Ours, in not keeping the bread, which the Lord had given them, but dividing it with love with their other companions; and this fraternal spirit of the orders is a good thing. This example was given us by the holy apostles, who, after casting that net in which they caught so many fish that they could not pull it in because of so great weight, immediately annuerunt sociis. They called and signaled to their companions to come to their aid, in order that they might enjoy their good fortune and drag the net to shore and obtain the fish. The viceroy of Nueva España discussed the matter, in the interests of all the orders—for the viceroy was father of them. He wrote to his Majesty, so that the discalced fathers of the order of our father St. Francis, with whom our religious shared the cape, went to the islands in the year 1577. And Ours even gave them of the best, which they themselves had pacified, namely, Camarines, Laguna de Bay, and many convents about Manila. There they began to preach, to establish contents, and to administer, with the greatest fervor. They have increased so much that now they have many convents, that contain excellent linguists, and grand servants of the Lord, and have notable martyrs—of which, God willing, we shall see somewhat later.

Later, in the year 1580, the fathers of the Society of Jesus came to the islands. Therein they have made much gain, as it is well known that they have done wherever they dwell, by teaching human as well as divine letters to the youth, and at the same time giving them the mild food of virtue—which enters very well along with the teaching of letters, of which a long and settled experience has been had. They have the university in Manila, very notable in its members, which has filled the islands with learned men. It is in no respect defective; but is excellent in everything. And although all do not join the church, knowledge does not at all tarnish a captain’s reputation; rather, it is enamel upon gold. For he who has the most alert understanding enters and goes out better on occasions, and gives in public the better reason for what is proposed. Besides, those born in the islands grow up with but little knowledge of the Castilian language, both on account of the habits of the country, and because they are always arm in arm with the blacks, who talk a jargon of tongues—which is neither their own, for they have lost that, nor that of the natives, nor of the Spaniards, but a smattering of each one; those coming from España do not understand them. Therefore, it is needful that the youth should have some means of losing that corrupt speech, and of relearning that of their parents, so that they may afterward be able to shine in public without shame.

The fathers of the Society have many places of ministry, and daily are extending their labors. They have a little about Manila, but more in the Bisayas; for they have charge of the island of Samar, that of Leyte, that of Ibabao, and that of Bohol.[74] Now they have a convent in the very island of Mindanao, where they have performed great deeds among the Subanes. They have missions in many other districts, the Indians of which are very tractable and well instructed, as I shall be able to relate here; for they are excellent in everything. And as the fathers are usually influential in secular affairs, they obtain what they see to be important for their good management, all of which is needed to induce these stiff-necked people to accept salvation.

They have remarkable Bisayan linguists. And although they printed Belarmino[75] in that tongue, I think it was at more cost than gain; for to imagine that the Indian will buy a book is a ridiculous notion. And even if he had it, he would be too lazy to read it. This is the reason why so little has been printed in all the languages of these regions. Perhaps with the lapse of time they will lose the ancient vices, and become fonder of the truth.

In the next year, 1581, several religious of his order went to the islands with Bishop Fray Domingo de Salazar, of the order of our father St. Dominic, and first bishop of these islands. They established themselves in Manila with so great observance and vigor, that, in the opinion of all, this province is the most holy and austere known, and is considered as such. Those who come from España do not recognize it—not because there is a lack of observance there, but because the habit here is most severe; and since the country is so unsuitable for austerity, necessarily that is a cause for keen regret, and those who wear the habit are wont to wear a hair-shirt perpetually. These most religious fathers have charge of the Sangleys, for whom they have had finished linguists, and they do not lack such now. They have built so fine a wooden church in the Parián of Manila—that is, the alcaicería, where the Sangleys have their shops—that it might be sightly even in España, and in it the Sangleys have generously assisted.[76] For they had a common fund for current expenses, and they amass in it yearly about twenty thousand pesos. Each Sangley, pagan or Christian, pays, if he wear a cue, three reals of four to the peso, in two payments. For this fund there are Spanish collectors with a sufficient salary. What I regret is that, in all these cunning devices to obtain their money, and the exaction of these contributions, the money is taken from the Spaniards, as the Sangleys are their creditors. And the Sangley himself says when they collect it, “I do not pay this, but the Castilian.” For since we get our food, clothing and shoes through them, and it is necessary that everything come from the hand of the Sangleys, therefore they avenge themselves very well, by putting up prices on everything, and shortening measures, so that the loss is greater than is realized. Watchful Spaniards do not fail to take note of this, and they grieve over it; but they endure it, for the communal fund, or the tribute, or the other things are not demanded of them—as if in what they buy, or order to be made, they did not pay double. When I came to the islands in the year 1610, when not so much was exacted from the Sangleys, there was a large bale of paper of eighty large sheets, from each one of which six small sheets were made, so that there were four hundred and eighty sheets. This could be bought for three or four reals. But after the contributions were levied on them, I saw and bought these large bales of paper, of but fifty large sheets, and from each one could be cut no more than four small sheets; and they cost three pesos. They could not have so high a price in España. I bought a small piece of linen of fourteen or fifteen varas for four reals. Now they measure by varas, and it is very cheap at one real per vara. And thus in everything else, this appears now, whether the Sangley, the Spaniard or the Chinese pays the trickery. But it is a singular thing, how poorly the Spaniard governs himself. Wherever he halts, immediately all prices go up; and even when he is able to get food gratis, he clothes himself and obtains his food at excessive rates, because of his lack of consideration or his heedlessness. And when he happens to bethink himself, it is too late.

The Dominican fathers have another station of married Sangleys, near Manila, and adjoining Tondo, so close that their houses and those of Tondo are contiguous. This station belonged to us, but we generously gave it to them, so that they might agree to make a compact in regard to the celebration of the feast of Corpus Christi.[77] We ourselves celebrated it on the Sunday that came after the principal feast, when the cathedral celebrates it, with great solemnity. The fathers of our father St. Dominic came and entered their suit. Journeys were made to and from Roma at great expense. At the end, it was decided that the festival should be celebrated ad invicem [i.e., “in turn”], one year in one place and the next year in the other, in the following manner. When it should be celebrated in Santo Domingo, we were to perform the services at the altar; and when it was celebrated at our house, in the same way they should perform the service. Let them consider that it was important whether to celebrate the feast immediately on the following Monday. Some things on which we lay particular stress have no importance whatever; and, regarding some that we ought to lay stress on, we allow them to stand without any care whatever. This is well known and a trite saying in our holy order. But it is a matter of greater importance to that convent than to ours that the feast should be celebrated today rather than tomorrow. The Dominican fathers have built in the convent a very strong stone church, which would be considered substantial in España. One has only to cross the bridge over the river to go from this church to their church in the Parián. A short distance farther, and also near there, they possess the hospital for sick Sangleys. But I maintain that but few are treated there, for these nations would rather be left to die in their own houses, with their relatives, than to regain their health in the hospital. Besides the Sangleys have very excellent physicians among themselves, even better than those from España—I mean those in Manila, who serve rather to take money and to bury people than for any other purpose, and gain their experience at the very dear cost of the Spaniards.

Furthermore, the Dominican fathers have the province of Pangasinán, which belonged to us. But recently we gave them the town of Lingayén, the best one of that province. Likewise they have the province of Cagayán, the most distant part of the island, which contains the city of Nueva Segovia (which consists of the name merely). There is an alcalde-mayor and a commander, who is also captain of the troops in the presidio established there. These inhabitants of Cagayán are warlike. Daily they rise and burn convents and churches and kill some of the religious. The Dominicans have many convents for here is their stronghold. And indeed up the river (as they say), which is the best and largest of the island—and where those who understand it thoroughly say that the city of Manila ought to be—are remarkable lands and nations as yet unconquered. The fathers have worked here, and are working, with great zest, and suffer innumerable inconveniences for the good of those souls. Hope of greater fruits is very bright. In order to reach this province, those going by land cross our province of llocos, which lies between Cagayán and Pangasinán, of which we must make mention later. This illustrious order has had in Manila men prominent in letters and religion. They are a mirror in life and morals, and revered in life as heavenly men. And in Japon, although they were the last in the Lord’s vineyard, they have not been last in gains and labors, for they have had very saintly martyrs. They have a college in Manila also, where they teach Latin, the arts, and theology, and that college is likewise a university. Thus behold Manila, founded but yesterday, with two universities; and I am not surprised that, notwithstanding that it is the colony of the Spaniards, and the desire of so many nations, the more it has of that the more it needs. For from here must emanate the light that will lighten all this archipelago. When these peoples are converted, they will lack ministers, so great is the latitude discovered in this hemisphere. May our Lord be pleased to aid them and to aid us, so that our labors may bear light, his Majesty be reverenced worthily, and the devil be banished from the hearts of these people.

In the above colleges, a number of students receive instruction, and are sustained free of charge. The portion of the others who enter, amounting, I believe, to one hundred pesos, is paid. Their results are excellent. The liberality of those who haver come to Manila is discernible in everything; for in works of charity they have given and are giving very much, although those with wealth are very few. And really the magnificence of all the churches and temples astonishes me. All are finished and wonderfully adorned with jewels and silver ornaments, without there being any building for which there is not more than enough; and silver ornaments for the front of the altar are seen in many churches of Manila. Indeed when those who have done this are considered attentively they have made the expense once for all; for by means of the silver, hangings which soon are destroyed and damaged by the dampness in these islands, are done away with, But the silver, when somewhat tarnished, regains its former luster, and even more, by cleaning it. The work of the Society may be extolled in all España. All this appears good, so that when the foreigners return to their countries, after having finished their trading, and sold their merchandise, they should take with them the news of our temples; and that through the grandeur and majesty of the temples, they may recognize the grandeur and majesty of Him who is thus worshiped in this country. And this is one thing at which the nations are most astonished, and especially the Japanese. They look at the temples with great curiosity. This nation has also been tested in Christianity. For up to today they have given to the church an innumerable number of martyrs, both men and women, all notable. This I have heard declared by the archdean Alonso Garcia, in the reports made in Manila by order of his Holiness in the year 1631. In them were described more than nine hundred martyrs, all notable, besides the rest, of whom no knowledge could be had. Nearly all the orders have Japanese priests, and they are excellent subjects; our order has three. Two, Fray Miguel and Fray León, are holy men. The third has not resulted so, although he is rather an interpreter and one well grounded in everything. But until life is ended we may not praise or condemn one. Ante mortem non laudes hominem quemquam; lauda post mortem, honorifica post consumationem.[78]