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 XV

Continuation of the preceding chapter

Inasmuch as all one’s affairs are subject to change, those things which apparently have greatest stability show, when one least thinks it, their defects [muestran la hilaza] and reveal their mutability. So it happened here. The adelantado was very happy indeed at the extremely good outcome of events, and at the peace so fortunately obtained in a matter, which, in his constant opinion, to buy cheaply had to be at the cost of much bloodshed. For everything he, as so thorough a servant of God, rendered thanks to the Lord, whose will governs all things; and man on his part does but little. But his happiness was of short duration, for that inconstant race, with the ease already mentioned, turned about, and tried to employ war in order to relieve themselves from the yoke that had been placed on their necks—in their opinion with little wisdom [on their part]; for without testing the ranks of the foreign enemy they had surrendered their land, where each one is a lion. In short, they perjured themselves, after having given their word, by breaking it. But as the Moro keeps no promise, except when to his own advantage, they made their forts and mounted therein a few small pieces obtained by exchange from Borney—whence they obtained these things, as being related by religion. All was already war and the din thereof, so that, necessarily, the voices of the preachers were not listened to—although, as they were so fervent, they did not discontinue performing their duties and efforts with all, and busying themselves in learning the [native] language. For, although nearly all the languages resemble one another in construction, yet they have so many different words that each one must be learned with special care, so that the native can better understand the father. The Tagál language is the principal one spoken in the island of Luzón. Father Fray Diego de Ordóñez learned this language very quickly, and with it obtained what result those warlike confusions and rumors permitted him. The aged and holy Fray Juan de Alba, who had previously been stationed in the river Alaguer, in the island of Panay, had come with father Fray Diego de Herrera. Although one would think that his advanced years would excuse him from learning like a child, yet, to the end that he might serve our Lord, whose work it was, he endeavored to become young, even making it his duty. And what is more, while the struggle was in progress, and a general stampede was looked for daily, he descended to the hostile natives, contrary to the advice of many, preached to them, taught them, and exhorted them to peace, without on that account being in any evident danger, for the Lord protected him as another prophet Elias.

[The religious hold an important position in the colony. In 1571 two vessels bring an increase of six fathers: Alonso de Alvarado,[36] one of the Villalobos expedition; Gerónimo Marín,[37] who afterward goes to China, and transacts affairs in Mexico and Spain; Francisco de Ortega,[38] who dies as bishop of Camarines; Agustín de Alburquerque,[39] who becomes provincial; Francisco Merino;[40] and Juan de Orta.[41] All of these die in the islands. The first fruit of these religious is the old Raja, who is baptized while sick. At his death he is interred with Christian rites. Father Alvarado, filled with zeal, fearlessly ascends the Pasig River and preaches in Laguna de Taguig and Taytay, where he is peaceably received. The Tagáls are soon convinced of the good intentions and mildness of the Spaniards, and begin readily to receive the faith. Medina continues:]

Two buildings were being erected in Manila, for the temporal and the spiritual. The temporal was in the shape of a fort, which was being built. With such a possession friends feel secure, enemies fear, and one’s strength is increased. How much the spiritual edifice was growing is seen, since the number of workers was increasing, the people were becoming more and more capable of understanding what we were teaching them, and were estimating the inequality between the two beliefs. Hence it was needful that they should embrace what was good, and throw away the other as wicked and evil. The fathers kept school in the convent. They taught the boys to read and reckon. They were training some of them in the sacristy, teaching them to aid in the mass; so that, by having nearer at hand what we were teaching them, they should learn it more easily. All this was necessary in order to conquer natives, who were so hardened and so much accustomed to evil, that they regarded everything evil as good. For to such a pass can evil come, as says the prophet Isaiah: Væ qui dicitis bonum malum.[42] And as the lads returned home every day with something new, which they told to their fathers and mothers, the result was that they gave the latter food for reflection, which caused the spark to course through their hearts; and as the spark was fire, and still more from God, it must strike deep and work its effect. Thus the number of Christians continued to increase. And, not less, certain hopes arose that they would be multiplied daily, and extended through all those nations who were viewing events in Luzon, as being the greatest island of all, and with the most warlike inhabitants.

A site had been chosen for the convent, which is today the best in the city, and the largest and finest; for it comprises an entire square, equal on each side. It has a vaulted church with its transept. The body of the church is adorned on each side with chapels. Truly, if the chapels had been built higher, according to the plan, so that there might have been a series of windows above, where the light would enter, it would rank with the fine buildings of España. But the lack of light is unfortunate for it. It has a very fine stone cloister, accompanied by its cells. There is a vault underneath also. All of this work has proved excellent, for although it is in a place where frequent earthquakes occur, it has suffered no damage of consequence.[43] Rather, I think that the fathers of the Society, upon seeing this, have planned to build their church with a vault, and are correcting in it the faults of ours. Thus it will result in a very fine building indeed, and just as the affairs of that so distinguished and holy order are wont to result. The rest is yet to be built, for now everything is very dear. Since the money is derived from outside sources, they must be guided by the alms received; but the faithful assist according to their means—if they have little, with little; and, as [now] they have not anything, it is a matter of necessity that they cannot give us even that little. I can only acknowledge that as we were the first [to enter here], our houses ought to be, at the end of sixty-six years very strong in this regard. But the fact is that there is no community in Manila that does [not] excel us in this; and we remain only with the name [of being well-to-do], which does us no little harm. For, with the title of powerful ones, no one remembers us, except to beg from us and take away our lands; and, as they say in España: “What matters it to me if my father is called hogaza [i.e., “large loaf of bread”], if I die of hunger?” But, finally, the little that covetousness influences us will be evident to all, even if I am not pleased at the abandoning of what belongs to us lawfully; as says our great father: Et ideo quanta amplius rem communem, quam propriam curaveritis, tanto vos amplius proficere noveritis.[44] Yet am I glad that in such manner are we so greedy of the rich patrimony of poverty, and such masters in it, that we cannot keep anything. For, after all, we are all sons of one father, of whom it is written that, although he was a bishop, he made no will at his death, for he had nothing. Testamentum nullum fecit; quia unde faceret pauper Christi non habuit.[45] I made the above remarks, for later an occasion so apropos may not arise.