The Philippine Islands, 1493-1898 — Volume 24 of 55 / 1630-34 / 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

History of the Augustinian Order in the Filipinas Islands

By Fray Juan de Medina, O.S.A.

(Concluded)

Chapter XXX

Of the first election of our father Fray Lorenzo de León

With the fourth of May, 1596, all the capitular religious of this province of Santísimo Nombre de Jesús of Filipinas assembled, and without much debate cast their votes for father Fray Lorenzo de León,[1] a native of the city of Granada, and son of the house at Méjico, whose learning, ability to preach, and other good qualities made him very well known, and caused him to be elected without opposition. Accordingly he won the contest as provincial, to the general liking of all the religious of the province, both those voting and those who had no vote. All were assured that he would govern rightly because of his prudence, and beyond doubt his government was all that. The province during his term had the honor and repute that was proper. Since his method of procedure was alike for all the religious, it was necessary in the following chapter to retire the provincial to his devotion; and one may infer that in that it acted more for the common welfare than its own.

Thereupon, the voting religious being assembled, cast their votes, without any opposition, for Fray Juan de Montesdoza,[2] son of the house at Méjico, a native of the city of Utrera, near Sevilla in Andalucia. He was a most excellent provincial, for one always recognized in him a remarkable integrity of morals, and he was much given to prayer and divine worship. He endeavored as earnestly as possible to give his whole being to the order, and not to be found lacking in his ministry. He visited his entire province whenever possible; and that which has always been most annoying to the provincials in respect to its visitation—namely, the province of Bisayas—was not troublesome to him, for he visited it. He did not hesitate at the suffering or the dangers of navigation, which at times is wont to be especially perilous, because of the many storms that generally invade the islands, and the not few enemies. He was considered lost, for he was not heard of for more than four months; for they wrote from the Bisayas that he had already embarked for Manila, and he had not arrived. Finally, the Lord was pleased to bring him to our doors when he was least expected. God is a Father of pity, and attends to His children (and more to His servants) when they find themselves most in need of Him. He was received in the convent of Manila by many people, for all revered him as a servant of God, loved him as a father, and respected him as a true prelate.

On the twenty-second of April, 1602, the chapter was convened in the house at Manila. Father Fray Pedro Arce, who is now bishop of the city of Santisimo Nombre de Jesús, and who has twice governed the archbishopric of Manila, was elected in it. Father Fray Mateo de Mendoza presided at that election, while father Fray Juan de Montesdoza was the absolute provincial, as we call it, or the freed one, since now he is no longer provincial. The first definitor was Fray Agustín de Tapía, the second, Fray Bernabé de Villalobos, the third, Fray Diego de Zerrabe, and the fourth, Fray Diego de Salcedo. As visitors were elected Fray Juan Bautista de Montoya and Fray Francisco Serrano.[3] All, having assembled, as our rules ordered, enacted very wholesome regulations, and provided for the province with those mandates, which were seen to be more necessary at that time, in order to check thereby the boldness of certain men, who were giving room for the decay of the province, which in nothing loses more than by permitting it to relax in its rigor. For even there it is said that the bow must sometimes loose the string which holds it bent, in order to give it rest and so that it may not break. I grieve over this, that it is said in the order, so that at times some reasonable recreation may be allowed; but in that which touches the essential aspects of it, it does not seem right that it be lost, for never have I seen that what is once lost in point of religion is regained. It appeared, therefore, easier to our father St. Ignatius to found a new order than to reform an old one, where its members were already used to such and such a manner of life. It is a hard thing, when established, to reduce them to a greater degree of virtue. And since those men must remain in the same order, it is always an impossible thing to reduce them to that which they have never observed....

Father Fray Pedro de Arce, who was chosen at this elevation, was such a person that, were I to praise him, I think, that my tongue would do him an injury, for another pen and another language must tell his virtues. He came to this province as a lay brother. He was ordained here and completed his studies, and always gave signs of what he was to become; for his modesty, his charity, his devotion, even while a brother, appeared so conspicuous, and were increasing in such a manner, that not only were the islands full of his good name and great virtues, but they even came to the ears of Felipe III, who presented him for the bishopric of Santísimo Nombre de Jesús. While in this country, the decree of the year 1610 was sent him, which caused the holy man considerable vexation, so that he did not know what to do; for it seemed a grievous thing for him to abandon the quietness of his cell, and to exchange it for the majesty of a bishop, to which he was not inclined. Accordingly, he resigned the bishopric into the hands of the father master Fray Pedro Solier,[4] who was provincial at that time. The latter considered that if he [i.e., Fray Pedro] were to accept it honor would come to the order, advantage to the city of Santísimo Nombre de Jesus, and service to his Majesty, the king our sovereign, who having heard of the holiness of the person in question, was considering himself as very well served in that the father should accept it. Consequently, when he returned to the holy superior—whom he supplicated on his knees, with the decree in his hand, to allow him not to accept it—the provincial ordered Fray Pedro, by his obedience, to comply with his Majesty’s commands, and to render him thanks for it, and that he would do the same for what pertained to the order; thereupon the former accepted, and gave up his cell, in which there was nothing of importance. Although he was prior, and exercised the highest duties of the province, he was ever the keenest advocate of poverty, and so great a giver of alms that even now, although a bishop, he must be restrained; for he gives everything away, and he has no greater happiness than when some needy person begs from him and enters his gates.

What then would this holy provincial do? One sees with how much care he would watch over his flock, striving to maintain them without quarreling, and observing in everything the entirety of the rules. With the obstinate, he was rigid and severe; with the humble, most humble; with the afflicted, he held himself as a pious father who desires their good, and consoled them. As far as was possible, he followed the advice of Fray Pedro de Agurto, his successor in the bishopric, as he was so holy and learned a man. For since the affairs of the province had somewhat declined, and in visiting he found some religious who were prohibited by the rules—and, in fact, trying to remove them—the holy prelate counseled him that such religious were men of weight, and that he should receive their renunciations secretly; and that when the intermediate chapter should be assembled, then he should show them and provide those convents. Thereby would he be fulfilling his obligation, and would also be considering the honor of those religious, who if they were removed before, would be injured, as it would be understood that it had been because of their demerits; but it was a customary thing to do that in chapter, for it was apparent to all that religious were changed at that time. He did this as the bishop had counseled him, and thus the matter was remedied as far as possible without any scandal.

He visited the entire province, and went to that of the Pintados—which was his own, where he was reared, and where he had been prior of Panay, Octóng, and Santísimo Nombre de Jesús. While he was making the visitation there, it happened that news was brought that the inhabitants of Mindanao were coming with a large fleet to destroy the islands. This tidings was certain; and another fleet was prepared with all possible despatch in Sugbú, in order that the Spaniards might defend themselves, and if possible, drive the enemy from the islands. Although diligent efforts were made in this, when our fleet set sail already had the enemy rounded the island of Panay. Our fleet, which consisted of seven caracoas and four or five barangays, followed the enemy. They reached the islets of Asur, where they heard that the enemy had passed there, with the intention of burning the city of Arévalo and the village of Octóng, with all their provisions. The captain and commander of our fleet was Captain Salgado, then alcalde-mayor of Sugbú. The two fleets met near Pan de Azúcar [i.e., “Sugar Loaf”]. The Spaniards were very resolute. The enemy formed themselves in a crescent with sixty caracoas. So senseless were they that they untied their captives, threw them overboard, and came to attack our boats. I know not the captain’s design or purpose, that made him dally with the enemy, so that the latter were shouting out spiritedly and imagining that they were feared. The father provincial and his companion, Fray Hernando Guerrero,[5] talked encouragingly to the petty leaders, and encouraged and even shamed them so much that, already late, they gave the signal to attack. Thereupon, the enemy sought shelter, and after steering their caracoas to where they thought that they had more safety, they divided. The captain did not pursue them nor do more than to go to Arévalo. On that account he lost a good opportunity and much credit. He should have continued to pursue them; for, when night fell, the caracoas of the frightened enemy remained along those coasts. The commander could easily have overhauled them with our caracoas, and could have given the enemy a blow that would have done much to finish them; but he failed to do so. The efforts that he finally put forth, and the attack, are owing to the resolution and bravery of our father Fray Pedro de Arce, in which one may consider his desire for the common good. For, although he might have sent other religious, he went in person, and put no value on his own life.[6] He returned to Manila, where he finished his term, creating the desire in the fathers to see him provincial forever.

In the chapter that elected our father Montesdoza, procurators were sent to España and to the Roman court. The papers and title of definitor of the chapter were given to our father Fray Lorenzo de León, who has just finished his provincialate. He embarked at the port of Cavite, made the trip to Nueva España safely, and likewise to the court of King Felipe III, of blessed memory. He did not go to Roma, but sent his papers from España. He was very well received at court, for the papers that he carried from the islands were excellent, and in his person he merited everything. They were very desirous to appoint him archbishop of Manila, and it is even said that they begged him to accept rewards, and congratulated him. But that shadow was dissipated instantly, as there was not wanting an evil-minded person to spoil it all by a malicious tale. For father Fray Lorenzo de León had ever the name of a most devout religious; and as such the province of Filipinas, which at that time was most noted for its religious devotion, elected him as its superior and provincial. But who can free himself from an evil tongue, and an ill will? For the loyal man lives no longer than the traitor desires. His hopes were frustrated, a matter that troubled him little, as he was a humble religious. He undertook to return [to Filipinas], and our king gave him commission to bring over a ship-load of religious. He received letters as vicar-general of the islands from Roma, so that he might always preside at the chapters held there. He had letters as master, and his academic degree; and brought a dispensation from our most reverend [general], so that, if elected as provincial the second time, he might serve; for the rules prohibit him who presides from becoming provincial. He reached Méjico, although without that so notable ship-load, which he failed to bring, because of various casualties; with him came, however, one who was sufficient to render that vessel glorious, and even the entire province. This was the holy martyr, Fray Hernando de San José.[7] Together with him came father Fray Hernando de Morales, father Fray Felipe Gallada, father Fray Pedro del Castillo, father Fray Martín de San Nicolás,[8] all from Méjico, and brother Fray Andrés García. The heads of the Inquisition in Méjico appointed him [i.e., Lorenzo de León] commissary for the islands. With these honorable titles and honors he came to Manila, one year before the chapter was held. He gladdened by his coming all the sons [of the order], and all the others, for the order knows no distinction, but embraces us all with the same love and charity. His prudence, his good government, and his great devotion were remembered; and since he bore letters ordering him to be obeyed as vicar-general, therefore the number of prelates was increased. Thus presiding in the following chapter, in 1605, he received votes as provincial, in rivalry with father Fray Estéban Carrillo[9]—one of the most eloquent preachers in the islands; and the best loved by all, both great and small, who has ever been known. Finally the astuteness, or rather, the diligence of certain ones prevailed, and father Fray Lorenzo de León became provincial pro secunda vice [i.e., “for the second time”].

Chapter XXXI

Of the second election as provincial of master Father Lorenzo de León

With the advent, then, of the year 1605, in the latter days of April, our fathers assembled in the islands, as is the custom. On the Friday before the third Sunday after Easter, our father Fray Lorenzo de León went to take over the presidency by virtue of his letters-patent, and they were found to be such as were required. In consequence, he was received as president of that chapter, over which he presided, not only as president, but as vicar-general. The election resulted in [the choice of] his person, as above stated. In it, the first definitor was father Fray Juan Bautista de Montoya; the second, father Fray Estéban Carrillo; the third, father Fray Pedro de Aguirre; and the fourth, father Fray Roque de Barrionuevo. Father Fray Miguel de Sigüenza had the vote for president in this definitorio, and as visitors were elected father Fray Mateo de Peralta[10] and father Fray Francisco Serrano. All assembled, they ordained and enacted the acts that they judged advisable in accordance with that time. All those acts show the sincerity of those who enacted them, and they provided not only for the welfare of the order, but for that of the native fathers under our charge; for surely, under our shadow they increase and are sheltered. And if religious were lacking, what would become of them? Beyond doubt they would be like the wretched boat exposed to the fury of the winds, which has no greater security upon the waters than where the winds choose to carry it. For this one orders them, that one petitions them, and another one seizes and knocks them about; but with the protection of the religious they are free from all these annoyances. Very conformably with this, religious were established in the missions in order to teach them and often to protect them.

Our father provincial entered upon the exercise of his office with the same wisdom and prudence as in his first term, attending to it with all his might. However, his second term was not apparently so successful as the first—caused perhaps by various casualties, which have no place here, and do not affect the matter at all. In short, the affair was running badly and the body of the province was becoming laden with humors. I well believe that our father knew it all, and that he could have been less rigid, and that without dividing the forces that were forming. He thought that they were religious, and he the superior; and that all dissent, however violent, would be only murmur—just like certain huge clouds that predict great storms, but finally and at the end, the entire storm is expended in clouds of dust, thunders, and lightnings, so that that storm ends with only noise. But such did not happen here, but the matter went farther; and the father definitors, within one and one-half years, after meeting, deposed our father Fray Lorenzo de León. They sent him to España; but he remained in the province of Méjico, without wishing more than to serve our Lord, and ended his days there, as one may understand of so renowned a religious, leaving his cause in the hands of God. I leave it likewise; for, if we glance at the definitorio which assembled there, there is no doubt that it was one of the most sober-minded councils ever assembled in the province. And even were there none other in it than our father Fray Pedro de Arce, who presided in it, he was sufficient to ensure that; but it was much more creditable, for the others were very erudite. Father Fray Juan Bautista de Montoya was the most notable man in laws and moral causes that has been in the islands, and was no less a very great theologue. Father Fray Estéban Carrillo, as we have said already, was a great orator, and the other fathers were very learned. On the part of our father provincial, it was known that he was very devout, very punctual in attending to his obligations and that his first term was considered as most successful. Hence, without taking from anyone what belongs to him, we leave this matter with God, who has already judged it, and He has been pleased to take all those concerned in it. Bishop Fray Pedro de Agurto was at his bishopric in Sugbú at this time. He was desirous of remedying what was already becoming established, and even left his city for that purpose. But when he reached Manila, he found that there was no remedy. He sorrowed greatly over this blow at the order, for, as the true religious that he was, he felt, as keenly as death, whatever misfortune came upon the order. In the world this proceeding was discussed with the charity that is exercised in other things; but, when everything was over, it was also erased from memory—and more, as the government of our father Fray Pedro de Arce followed immediately, who exercised the office of rector-provincial for that one and one-half years, and his fame and well-known virtue filled everything with fragrance and good-will.

[The order of discalced Augustinians in Spain petition for leave to go to the islands in 1605. The petition granted, a number of them set out; and, after waiting at Sevilla for some time for vessels, reach Mexico, where they are entreated to found a convent. Refusing this request, however, they continue on their journey, reaching the Philippines, in 1606, under the leadership of Juan de San Jerónimo. “They were given a house outside the city in a garden[11] that had belonged to Don Pedro de Acuña, who governed these islands.... But those who treated the said fathers most generously were Ours, for we gave them our best and brightest jewel, namely, San Nicolás, allowing them to found their convent in his name. This meant wholly to enrich them and to leave us poor.” Further, a layman named Don Bernardino, captain and castellan of the port of Manila, builds a convent for the new order “sufficient for forty religious.” At death he and his wife also leave money to continue the work, and the new order begins to multiply.]

Since then those fathers have continued to establish convents here. For as they were the last, and the islands are in the conditions under which Miguel López de Legazpi left them, there was not before any place where they could settle. However, outside Manila, they possess a small house called Sampaloc, because it has many tamarind trees. There they minister to a few Tagáls, and one religious lives there generally.[12] It has a stone church and house. They have a garden with a stone house and its chapel (where one religious lives), near the walls of Manila, in the suburbs. Opposite the island of Mariveles, in the same district of Manila, they have a Tagál mission. It is but small, and, with its visitas, does not amount to four hundred Indians. But farther along the coast, they have two Zambal missions of settled Indians, which are situated nearer here than Ilocos. One is called Masinloc and the other Bolinao.[13] Each one must have more than five hundred Indians. They have also extended from here to other islands. They must have three convents in the islands of Cuyo and Calamianes, more than sixty leguas from Manila. Those islands are full of people, so that, if they would come down from the mountains, many missions might be established; for in that region the islands are innumerable. There is the large island of Paragua, and thence succeed islands and islets even to Burney, the largest island known in all this archipelago. But there is little hope of entering it, for the king and all the coast Indians are Mahometans. But those living in the upland and mountains are even pagans. By the above, the ease with which this damnable poison has extended will be apparent. Had God’s mercy been retarded a trifle longer in hastening the steps of the Spaniards, the latter would have found no place to settle; for as I have remarked, long experience shows that the Mahometan will not receive the Christian law which is so contrary to his hellish customs. The religious suffered many things in those islands as they were exposed to a thousand temporal dangers, and to enemies, with whom the whole region swarms. Those missions had seculars; and although they did their best, yet at present that region has another luster, for it appears that the religious, being more in number, are more suitable for this work.

Bishop Don Fray Pedro de Arce gave the fathers another mission in the island of Negros, opposite the island of Panay. I think it their best mission, as it is located nearer us. It has two religious, who do very good work. The bishop gave them also many missions in Caraga, where they will be able to spread. Later, we shall conclude this subject with what the fathers have built in Cavite, the port of Manila, in honor of San Nicolás—namely, a house and church, which is the best there.

[About the time that the Recollects sail Father Master Solier is preparing also to go to the Philippines. He has been given “equal power with him whom the province sent as procurator, in case of the latter’s death.” The procurator dies at sea, whereupon Father Solier assumes his office. He sails with twenty-six Augustinian religious, eight of whom remain in New Spain—where they suffer many things, for the government of affairs there falls into the hands of the creole fathers.]

Those who remained were well received in Filipinas, where they were desired. They were distributed among the convents, as seemed best to our father Fray Lorenzo de León. But as soon as this contingent arrived, the discussions that had been aroused increased; so that, as we have seen, the intermediary chapter deprived him [of his office] as above stated.

Chapter XXXII

Of the election of our father Fray Pedro de Solier

Our father Fray Pedro de Arce, acting with that uprightness that always characterized him, for the period that remained to govern, assembled his chapter, in pursuance of the orders of our rules, namely, on the twenty-sixth day of the month of April, 1608. In this chapter, there did not fail to be its little animosities, occasioned, in my opinion, by the fact that the province found itself so far out of swaddling-clothes, that it had enough people and workers to give and to found another province. For, as we have seen, men of grand abilities had gone from España and from Nueva España, while habits had been given to many good men in Manila. Consequently, there were many men on whom to set the eyes. Father Fray Estéban Carrillo was a man of the talents which we have already mentioned, and received votes. The father president also received them, and so grand a man was he, and so admired, that opinions were not lacking that he might become provincial. But the father Master Solier, although he was youngest of all in years, was apparently well liked for his character, and his labors in navigations, and the service which he had rendered to this province in bringing it so glorious men. Finally, God was pleased that he should win in the contest, and become provincial. The father president had to confirm this action, giving him a dispensation for the years that he lacked. Then, proceeding to the other elections, the following definitors were elected: first, Fray Francisco Serrano; second, Fray Pedro de Salcedo; third, Fray Jerónimo de Salas; and fourth, Fray Hernando de Trujillo.[14] The visitors who were elected were father Fray Juan de Villalobos and father Fray Miguel Garcia. In council with the president, provincial-elect, and the rector provincial, they arranged [the affairs of] the province, both in order to provide the convents with heads, and to-adjust other things pertaining to the spiritual welfare. And in fact, considering the enactments of other chapters, it seems that they attained so much excellence in this chapter, that if it did not surpass them, at least it shone out strongly—especially a letter which our father Master Solier sent to the provinces, so learned, spiritual, and so suitable to the times that it could not be more so. Its warnings were so necessary, not only for that time, but for any most important thing. I cannot excuse myself from writing here the chief thing, so that one may see the desires for the increase of their order, and the love with which they discussed matters touching the natives, which shone forth in those fathers. In the time of our father Solier, the province had a very good reputation, for it made itself feared and respected. Consequently, there was no difficulty in receiving his mandates and enforcing them, so that the province was greatly reformed. The great devotion of our father Fray Miguel García, who was then chosen as prior of the convent of Manila, aided him. He was later provincial, and after that he went to España, where his Majesty presented him as bishop of Cagayán. He returned to these islands with a fine company [of religious], and in the islands was appointed archbishop of Manila....

Thus, then, as I have said, the convent of Manila did not differ at all in divine worship from the most devout house in España; for the exercise in the choir was continuous, both day and night, and there was no cessation, unless necessity demanded it, when some of it could be dispensed with; for so did our rules decree for that. The infirmary was so full of all comforts, and so well cared for, that truly there was nothing lacking of anything which the sick asked, or that the physician demanded. I being attacked by a sudden illness when I arrived at these islands, because of the change in climate, so great was the attention with which I was cared for that it could not have been more in the house of my parents, although they were very wealthy. Consequently, I became better very soon, and was well enough to go to the province of Bisayas; and, although I was unworthy, it must have been the will of the Lord that I should come. The fathers made strenuous efforts to have me remain there, and even our father prior himself, Fray Miguel García, would have liked me to remain as master of novitiates. That which grieves me is that I have served the Lord so very little, although I have been offered enough opportunities in which to serve Him.

Two years after the provincialate of our father Solier began, a visitor-general arrived, to visit this province in behalf of his Holiness and our most reverend father-general, and to reform it. For that purpose he was given permission to bring twenty-four religious. He who came as visitor was father Master Fray Diego de Guevara, who died afterward as bishop of Camarines. He was most religious, and devout beyond belief. While living in the convent at Madrid, he was there an example and model to all those excellent men who are never lacking in the convents of the capital; and, as that place is the non plus ultra of the world, one would think that all were keeping the best men for that place.

[A professed religious of Salamanca, Guevara, after his arrival at Manila, serves in several capacities—as reader in the Manila convent, prior of Santísimo Nombre de Jesús, and prior of Manila. He lives an austere life. While prior of Manila occurs “the rising of the Sangleys, which was ended with so great glory to the Spanish nation. For the Spaniards were so few, while the Chinese were so many that those who assert the smallest number say that they exceeded four thousand. Finally they were killed and destroyed throughout those districts, and their possessions and houses were ruined and burned, a thing regarded as marvelous. For they might have killed the Spaniards with great ease, as the latter were quite unprepared, not expecting any such thing. The city desired to advise his Majesty of the fortunate outcome of the matter; and that in regard to those who have entered Manila through the gates, it has always been extremely fortunate, and has always triumphed over its enemies, but never been conquered. Our father Fray Diego Guevara was chosen, and he accepted very willingly what the city requested, in all having the approbation of our father provincial. It was learned that a galleon was to be despatched from Malaca to India, while it was not the season here for despatches. He took as companion a choir-brother named Fray Diego de Urive,[15] a native of the town of Consuegra in Mancha.” Arrived at Malaca, they find the galleon gone. They go to Goa, thence to Ormuz, and accomplish the journey to Rome overland. “Clemente VIII rejoiced greatly at receiving him, and much more at the good news from the islands of the West.” The general of the order gives Guevara a warm reception, and allows him to depart for Spain. “At that time some differences arose between Ours and the Recollect fathers of our order, who were now commencing to settle. Thereupon an ordinance from Roma ordered an inspection. On petition of the royal Council, the visitation was entrusted to father Fray Martín de Perea, an illustrious member of the province of Castilla, who had been assistant of España. Our father Fray Diego de Guevara was chosen as his associate. The father-visitor entrusted to him, because he himself was busy, the visitation of several convents of the discalced fathers, in which he acquitted himself with great discretion. While engaged in the said occupation, Filipinas affairs must have made some stir—and so great, that news thereof came to the royal Council of the Indias. I think that the great devotion of the fathers then in chief authority, did not appear so well to those to whom time had given more license than was fitting. Therefore they wrote imputing to their prelates what it was very fitting should be punished.” The president of the Council, Count de Lemos, after consultation with Father Juan de Castro, of the Augustinian order, secures the necessary papers from Rome and sends Father Guevara to the Philippines with authority to make a general inspection of the order. He sails from Sanlúcar, June 22, 1609, taking with him a company of religious, among them Medina. The voyage to New Spain is made without incident.]

Chapter XXXIII

Continuation of the preceding chapter

[The missionaries are well received by their brethren in Mexico. But they despair of getting vessels for the islands, “for already they were long overdue”—that is, the vessels from the Philippines, which are to return thither again. However, within a short time the “San Andrés,” bearing two Augustinians, Fathers Carrillo and Plaza, arrives in port. They bring a tale of storms and almost shipwrecks. “The almiranta suffered eleven hurricanes, and all had already lost hope of life. The vessel miraculously made the voyage through the courage of the pilot Toral, and that of father Fray Estéban Carrillo—who, lashed to the mizzen-mast, with a crucifix in his hands, consoled the crew, and animated and encouraged them. He always shared his food with the sick.” Of the other two vessels of the fleet, the flagship runs aground in Japan, but the crew are saved. “It was one of the greatest losses sustained by these islands. Don Rodrigo de Vivero was returning in the vessel. He had governed the islands for one year, in behalf of his uncle Don Luis de Velasco. The latter sent him for that purpose until the governor should be nominated in España.” The vessel “Santa Ana” is repaired and makes the voyage the succeeding year. “The arrival of the almiranta gave great comfort to Nueva España; for, as these vessels are of great profit, their loss is felt more than that of those coming from España. All together the latter do not in any way compete with those coming from Filipinas.” The almiranta and another vessel, the “San Francisco” of Peru, return that year to the islands. The viceroy refuses to allow all the religious who have come for that purpose to embark. The following religious embark in the “San Francisco.”]

1. Father Master Fray Diego de Guevara, visitor-general.

2. Fray Diego de Uribe, his associate, who afterward studied and preached in the Ilocan language. He died as prior of one of the Ilocan convents.

3. Fray Agustín de los Ríos, native of Extremadura, a zealous servant of God and an eloquent preacher. He returned to Nueva España, in search of health, and afterward lived for some years there without it, in the hope of returning; but he died in that country, from epilepsy. But it is always thought that he, who was so spiritual, must have died to enjoy God.

4. Father Fray Hernando Becerra, one of the most learned and substantial men who have gone to the islands. In but little time he had filled all the principal offices of the order, such as reader of theology, chief preacher at Manila, associate of the provincial and of the visitor-general, prior of many convents, visitor, definitor, provincial with visitor (which he had been before), and prior of Manila. But he exercised the office of provincial scarcely two months. He was very judicious, and therefore acquired the above offices. God took him to Himself; for he left all envious of his death.

5. Fray Pedro de Herrera, of excellent mind. Although he could have been great if he had wished, like his pupil, our Father Becerra (both of them from Valladolid), yet all do not have equal fortune. This father was unfortunate. Our father general, before whom he presented himself, deprived him of his habit, but after seeing that he did so unjustly, returned it to him; but Father Herrera was much broken because of so many troubles. He was the best Tagál linguist known.

6. Fray Andrés de Ocampo, of Córdoba, an excellent religious. He ministered in the Pampanga speech, and enjoyed good priorates. He died while returning to España.

7. Fray Silvestre de Torres, of the same company, came the next year. He was a native of Granada. He went to Japón and learned from the sanctity of the holy martyr Fray Hernando de San José. Later, when the religious were expelled from Japón, he came to Manila. He was chief preacher of Sugbú, and later of Manila; and had a mission among the Tagáls. He died by falling from a window. And since the Lord took him in such fashion, from his piety one will understand that that was the most appropriate hour for his salvation, as he had labored so assiduously.

8. Fray Andrés Jiménez, of Murcia. He came the same year as the above. He returned to Nueva España, but, not finding any refuge there, he came back to the shelter of Filipinas—where, partly in the province of Ilocos, and partly in that of Pampanga, he has done his utmost, according to the talent that God gave him.

9. Father Fray Juan Boan came four years ago. He has been very fortunate; for one would believe that they went to meet him with honorable duties, in which he has ever carried himself to the honor of the habit and the esteem of the natives, who have always loved him. He has made material advances for the province, acting with great mildness, and it is hoped that he will continue to do so more and more.

10. Father Fray Pedro de la Peña, a native of Burgos, and an excellent religious. He read theology in Manila, with great credit. He held excellent priorates in Pampanga, and before these held some in Ilocos, where he was vicar-general. He was elected definitor of Roma and procurator of the province at the Spanish court. He died at sea in 1631.

11. Fray Pedro de Zuñiga, one of those whom we can honor most, since he obtained glorious martyrdom in Japon. I refer to his life.

12. Fray Juan de Medina, of Sevilla, missionary to the Bisayans. This is he who writes this history. I confess that the province has honored me beyond my deserts with offices and honors.

13. Fray José de Vides, a creole of Nueva España. Unfortunately he was deprived of the habit with father Fray Pedro de Herrera. He went to Roma by way of India, and it is not known where he stopped.

14. Fray Pedro de Mendoza, of Mechoacán, missionary to the Ilocos. He always refused a priorate (although he could have obtained many, had he wished), and also the office of provincial. But he is humility itself, and I think that he will give us an opportunity.

15. Father Fray Juan de Sahagun, of Salamanca. He has held priorates, and has lived up to the measure of his strength.

16. Fray Francisco Figueroa, of Córdoba, a Pampanga missionary. He has carried himself well, and is esteemed and loved by all.

17. Father Fray Juan Ruiz, Bisayan missionary in the Bisayas for several years; and then our God took him to Himself.

18. This was father Fray Juan de Ocadiz, who was hanged for the murder of our father Fray Vicente. It would appear that that murder was needful to him for his salvation, for his penance during the entire time of his imprisonment was incredible. And his preparation for death was remarkable. It has been the Lord’s will to have given him His glory, since, to pardon one, He wishes repentance alone. Si autem impius egeret pænitentiam ab omnibus peccatis suis, quæ operatus est ... omnium iniquitatum ejus, quæ operatus est, non recordabor.[16]

When the violent murder of the provincial was divulged, an auditor went to [the fathers of] St. Augustine, by order of the royal Audiencia, to inquire into it. All the religious were assembled, and when all were in the hall of his Paternity, the auditor ordered all of them to kiss the hand of the dead provincial. On kissing it, father Fray Juan de Ocadiz began to tremble, etc., and confessed his guilt.

19. This was brother Fray Juan Bautista, a native of Genova, but a devoted servant of God, as he has proved in the time while he has lived in the Filipinas Islands, in the confidential offices that the order has entrusted to him.[17]

Our father visitor-general, seeing that many religious were necessary, and that very few were going to Manila, resolved to bestow some habits in the port of Acapulco. It served no other purpose than to bring to the table those who had to leave it next day, and to give a better passage to those who would have come exposed to the wretched lot endured by the soldiers; and, when they wish to give habits, there is no lack [of men] here in Manila. Therefore, scarcely were they come to Manila when they left. That year the first archbishop who has belonged to the islands sailed, namely, Don Pedro Vazquez de Mercado, a secular. He had been bishop in Nueva España, and, although any office there is better, accepted this office, as he had been reared in Filipinas (where he had enjoyed prebends and health), and because his Majesty ordered it.

No other order came then. The voyage was fortunate, for, without furling our sails, day or night, we reached Manila, June 6, 1610; and no voyage like ours has been made here since, as we sailed on March 25. Both vessels were very swift, the winds strong, and the rain-showers must have been a help.

We were welcomed cordially in Manila, as they were not expecting a company, for the procurator sent by the province—namely, the father reader Fray Juan de Pineda[18]—was detained in Nueva España. When we arrived, already the favor bestowed upon the province by his Majesty (in a time when, as ran the news, little was expected) was already being extended; for the news that circulated through the court was not very reliable. But his Majesty, better informed, attended to everything as a pious king. He sent religious to the province, and gave the bishopric to Don Fray Pedro de Arce, as above stated. He gave also an alms of two thousand pesos to the Manila house, and joined to it a visitor-general, with orders to attend to whatever needed remedy. His Majesty should be considered as a most kind benefactor of the orders, and very thankful for the services that our order has performed in these regions for him.

The first thing given attention was the examination of the papers of our father master Fray Diego de Guevara. When they had been examined in the definitorio, there were no objections possible. Therefore, with humble mien, the venerable father definitors were very obedient, and complied with the letters of our most reverend father. They were much beholden for the favors received from our pious king, and served him likewise in this thing that he ordered. Thus was our father visitor-general received by the definitorio. He was visitor-general for the entire province, since necessarily the body must obey the movements of its head.

Our father visitor was especially charged by the court to inquire into our Father Solier’s acts; and, if necessary, he was to deprive him of his office and declare it forfeited. But he found matters quite different from those reported there, for he found Father Solier’s province under his government very much reformed, and his devotion admirable. For our Father Solier was in all things a remarkable man; and by his letter to the province and his systematic conduct of it, and the manner in which he conserved it, one can see how well he played his part. Thus if he had lost any of his luster in his dispute with the chapter of the past intermedium, he more than made it up. And this being so understood by our father visitor-general, he congratulated Father Solier highly, and honored him to the utmost.

It appears that our Father Solier was obliged to give account of himself. Therefore leaving the province so well conducted with a so honored superior, who came to it to honor and to investigate it, he determined to go to the kingdoms of España. Accordingly, having obtained leave for this from the father visitor, he set sail that year, with authorization from the province to take care of its causes and plead them in the court. Then, accompanied by father Fray Lúcas de Atienza,[19] an aged religious, and at that time prior of the convent of Ibabay in the Pintados, he set sail in the vessels which left that year, in the first part of August. The galleon “San Juan” was to sail; it had been built to fight the Dutch enemy. Gaining the victory on St. Mark’s day, April 24 of the same year, it had been repaired again and was to make the voyage. One of the Dutch vessels captured was to go as almiranta; but it did not make the voyage, as it was unseaworthy. The trip was prosperous and the father reached España, attended by the same fortune. There he gave so satisfactory an account of himself that not only did they not find him deserving of reprimand, but honored him, by making him bishop of Puerto Rico. Later he was promoted to the archbishopric of Santo Domingo. He gave the proofs that all the order promised itself from his great goodness and fervor. His zeal in conducting the affairs of this province of Filipinas was very great. He always recognized this province as his mother, and as that from which his higher station had originated. Therefore, although now a bishop, he looked after the interests most important to him, namely, the sending of ministers and missionaries. And indeed he did this by securing a fine company, whom he sent in charge of father Fray Juan de Montemayor, a most illustrious preacher, who was living in Andalucía, and wished to come to these regions. He considered the offer made to him, to be prior of that company, as not bad; and conducted it to the Filipinas, as we shall see later.

The father master Solier appointed our father Fray Miguel García (then prior of Manila) his vicar in the province of Filipinas; and left for him letters-patent, and all the authority that he could. As we have said, he could not have left anyone more suitable, nor one who more completely filled the vacancy made by Father Solier’s departure. Father Garcia governed during the one remaining year [of Father Solier’s provincialate], with great prudence, and proved what an excellent provincial he would have made. Yet he was not, on that account, neglectful of his house of Manila, but governed it with strictness, which even became greater. He enriched the choir with beautiful stalls of inlaid work and wood, which, after many years, are still in excellent condition. He built the largest room in Manila, namely, the porter’s room. Afterward, while provincial, he aided in the further progress of the work. That house owes more to him than to any other. Our father visitor chose as his associate father Fray Estacio Ortíz,[20] who had also been his associate when he went to begin the [work of the] order in Japón. As he knew his talents and prudence through that long association, the father visitor thought that he could make no better choice of one to whom to entrust an office of so great secrecy than this man whom he considered so good. Therefore as soon as he reached Manila, he appointed Father Ortíz as such, and therein he did exceeding well. For, as has been proved, he is the most prudent man who has come to the Filipinas, very silent, very long-suffering, and above all, a most devout religious. The province, aware of this, has never allowed him any rest, but has always entrusted to him the offices of greatest weight and honor; and he has given most strict account of them, to the very signal interest of the order. He has twice been prior of Manila, which place is the rock of experience, and where each one shows his talents. Both times he labored hard, performed much, and ruled that convent in all strictness. He was prior of Sugbú, as well as visitor and definitor of the province at the same time, and prior of many convents. He ever bore the name of provincial, to which office he was not elected—not for lack of merit, but of fortune, which is not always equal; and the lots go by pairs.

Our father visitor-general began, then, his visit through the Tagál province Pampanga, and Ilocos, and kept for the following triennium what remained in the Pintados. He was not limited in time, and therefore, went slowly. Everywhere he exhibited great prudence and wisdom, as the religious recognized, and he knew how to carry himself with them. He provided what he saw was most essential to the perfection of the province, which he thought to establish with the earnestness demanded by his care and devotion, and by disposing their minds to observe what he was teaching them by word and precept.

When he was in Manila he was an excellent chorister, and in the other convents he assisted in the same manner. When he saw what was advisable, he approached Manila to arrange what was needful in the chapter affairs, for the true reformation is, that the superior be such. If the superior be perfect, then he must try to see that all whom he rules be perfect also. Qualis rector est civitatis, tales et inhabitantes in ea.[21]

Chapter XXXIV

Of the election of our father Fray Miguel García

Since the province, as we have seen, was so extensive, and all the houses had a vote, except that there were some few convents which were vicariates, the men who collected for the chapter were numerous; and if I do not deceive myself, they were difficult to count—that is, they were more than sixty. And among so many men (although it is true that it was always thought that the province was to be for our father Fray Miguel García), there are different tempers, and factions, and they say those things which afterward it were well that they had not said. They found the president inclined not to make our father Fray Miguel García provincial—not because there were demerits in his person, but because he had already governed, and he considered that enough. Such discussions, although they were in good point, did not have any effect; for the waters flowed in their usual channels, and this talk served only to disquiet some. In short, our father Fray Miguel García was declared elected on the twenty-third of April, of the year 1611, all votes concurring in his election with great good-will; for they saw that he was the one of whom the province had need for those times. Thereupon, our father Fray Miguel García performed an action most worthy of his devout heart, namely, to kneel down before our president, and with tears to resign his office, confessing himself as unworthy and insufficient for it, while he did not have the grace or rather the age for it. This he did with so many tears that his devotion made many others weep. The bishop-elect of Sugbú, who was present, caused our father visitor to dispense him in whatever obstruction he had by reason of his age, and to confirm him in the election. The bishop coöperated, and considered it good that the province had elected him; and the province itself insisted on it by universal acclaim. Consequently, our father visitor confirmed our father provincial Fray Miguel García, first dispensing him for the impediment of the lack of age, which was but little. That lack was more than supplied by his excess of prudence.

The definitors elected at this chapter were the reverend fathers: first, Fray Francisco Bonifacio; second, Fray Juan de Tapia; third, Fray Vicente de Sepúlveda; and fourth, Fray Estacio Ortíz. The absolute provincial, father Fray Diego Gutiérrez, received a vote. The visitors who were elected in this definitorio were father Fray Bernabé de Villalobos and father Fray Antonio de Porras[22], the latter being adito.[23] All the above in assembly made excellent regulations, and established for that time very good acts and laws; and they charged our father provincial with the execution of them, since on that depended the universal good of all the province.

It was proposed in this chapter, and, in fact, it was so ordered, for reasons that were very apparent there, that the chapters in the future should be held every four years, and the intermediary chapters every two years. The main consideration that influenced them was the great deficiency that the fathers create in their convents during the time when they come to the election, and they deemed it advisable to obviate this injury as much as possible, since it could not be entirely remedied—concluding that the expenses, if they could not be avoided, at least would be delayed as late as possible. This was agreed upon at that time, but later it was considered unadvisable, and consequently the enactment in this matter was repealed.

After the election, and the departure of the vessels to Castilla, our father visitor undertook to go to visit the province of Bisayas, which he did very slowly. He took as his associate our father Fray Hernando Becerra,[24] then a recent arrival. He visited the island of Panay very leisurely. When about to go to the convent of Sugbú, he took as associate our father Fray Alonso de Méntrida,[25] then without office, as he had refused any. He established an excellent system in that convent, of which he had great care. He caused its annuities to be raised, for it was very poor and overburdened. Father Fray Hernando Becerra went to Manila to read theology. Although he did this only for a short time, yet he became very renowned throughout the islands, and in consequence was cordially received by the other orders. Thence the father visitor came to Manila to assist in the superior government of the province, although the government of our father, Fray Miguel García, was such that, when he was there, no one else was needed.

In the year 1613, the ships with the reënforcements arrived in good shape from Nueva España. In them came that company of religious above mentioned as being sent by Bishop Solier. Father Fray Juan de Montemayor, their leader, who brought them from Nueva España, did it as well as he could; but there most of the religious, finding themselves tired out by the severe voyage, and the breadth of the land and its mildness and beauty inviting them, and that first courage having been lost with which they had left their native land and country, separated in a thousand directions, so that very few of that flock were left. These embarked and set sail in the port of Acapulco, March 25, 1613, without enough provisions; and even in what provision they had so little judgment was shown that they arrived as if by a miracle. Such was their need that when they arrived at the Embocadero, which is about eighty leguas from Manila, they had to disembark, and go from island to island, selling what few clothes they had left. There the fathers of the Society, who have charge of those missions, performed toward them a thousand acts of charity, by means of which they sustained life until, thus broken and with innumerable necessities, they reached Sugbú. Of a truth, they were ill advised; for, since they were already in the islands, they would have been delayed much less in the ships, which were retarded because of the route that they took, which was full of dangers and not a little troublesome. But the government does not learn. It is a gift given by God to those who please Him. Two fathers who remained in the ships arrived promptly and many months before their associates.

The religious in that company were as follows:

1. The father master, Fray Pedro García, own brother of our father Fray Miguel García. He did not come as master, but his brother negotiated that for him upon going to España.

2. Father Fray Juan de Montemayor, one of the greatest preachers who have been in the islands.

3. Fray Jerónimo Medrano.

4. Fray Nicolás de Herrera, a preacher, and a prominent religious.

5. Fray Cristóbal de Miranda. He was the one who, together with the master, Fray Pedro García, refused to disembark. That religious has been very useful.

6. Father Fray Hernando de Aguilar, a very honored religious.

7. Father Fray Bartolomé de Salcedo.

8. Father Fray Jerónimo de Oro.

9. Father Fray Antonio de los Santos.

10. Father Fray Juan Cabello.

11. Father Fray Juan de Pareja Mejía, very skilled in the Ilocan tongue. I mean that the following year, when the father master went, he again sent his associate, Fray Lúcas de Atienza, with some religious whom he found from the other companies whom I have already named, some of them being in my company.

Others were Fray Juan de Mena and Fray Lúcas de Rivera.[26]

With this the government of our father Fray Miguel García was, we might say, fortunate; for he found himself with two companies, all of whom, with the half company, numbered more than forty religious. With that number he was able to supply the missions which now were suffering for the need of workers. He was able to add new strength to the house at Manila, so that the choir could be assured—which is, as one might say, the fort of the province, where prayer is offered to God day and night for the needs of the province. There they gather those who find that they have but little strength in the ministry, where with some more rest they can attend to the profit of their own souls. Our father Fray Miguel García, considering that our father Fray Diego de Guevara had visited the provinces so slowly, did not choose to cause more trouble to the convents, or to spend more on his visits. Consequently, he was not excessive in this matter, but very mild.

In the intermediary chapter held in Manila within two years, as had been determined in the full chapter, it appeared that the province complained about the [term of the] chapter being lengthened one year. They advanced not a few reasons in support of this complaint, and so many that it was ordered that that measure be revoked, and the chapter meeting be assigned for the next year of 1614. It was to be held in the house of Guadalupe, a place very suitable, in their opinion, for the chapter meetings, as it was not very far from Manila, so that they could supply their needs; and it allowed them to escape annoyances and importunities of the laymen.

This [intermediary] chapter considered that many religious were dying, and that, since the father priors always came to vote, some house must necessarily remain empty, and be entrusted to the fiscals of the villages. This appeared full of inconveniences, both temporally and spiritually, which it is not right to express, since they are so apparent. And even were there nothing else than the great danger of many persons dying without holy baptism, and others without confession, that was sufficient. But there were many other reasons, which, although not so serious, aided not a little. The expenses that would be saved were many; and this reason, that the priorates would have such persons, for the best ones would always be chosen for them. This was opposed very strongly, and the opposition alleged what, in their opinion, were not a few reasons. They asserted that this was a kind of tyranny, and that their opponents were trying to reduce the province to fewer votes in order to perpetuate themselves in the government; and that it was less easy to make sixty votes agree than twenty. The province had commenced thus and should continue thus, and it was a manifest grievance to deprive those elected by the intermediary (or rather, the full) chapter of their votes. They said that that matter was very serious, and should be carried over to the ipso pleno [i.e., the full chapter], in which, after being considered by so many, it could be determined. The whole question was put to vote by our father provincial, Fray Miguel García, who held the affirmative side. With his Paternity were our father Fray Diego de Guevara (who presided as visitor-general), the father definitor, Fray Vicente de Sepúlveda, and the father definitor Fray Francisco Bonifacio. On the other or negative side were father Fray Estacio Ortíz, the father definitor Fray Juan de Tapia, the father visitor Fray Juan Enríquez,[27] and the father visitor Fray Juan Villalobos.[28]

They were equally opposed. One adito, father Fray Antonio de Porras, was not there. Each side put forth its efforts, working for our Lord’s service, at which all aimed, doubtless, but by different paths. The father commissary took sides with the party of our father master, Fray Diego de Guevara, as he thought that the better and more justifiable. And thus this chapter disposed of all that it had proposed. Five houses in Bisayas were left with votes, namely, Santísimo Nombre do Jesús, Panay, Barbarán, Passi, and Octóng. Another five votes were left in Ilocos, namely, Bantay, Ilagua, Batac, Nalbacán, and Bauang. Thus twelve votes were taken away from the province of Bisayas, which has sixteen large convents, leaving the vicars, immediate to the chapter, with the authority and power in temporal and spiritual matters, as if they were priors. Only their vote in the chapter was taken away. Of the thirteen convents in the province of Ilocos, eight were deprived of vote. In the province of Tagalos, votes were assigned to the house of Manila, that of Guadalupe, the father sub-prior, the father preacher-general, the convent of Taal, that of San Pablo de los Montes, the convent of Bay, that of Pasíg, those of Parañaque, Tondo, Bulacán, Malolos, Agonoy, and Calumpit—in all, fourteen votes. Many houses—about ten—were deprived of votes; and of these sometimes they make priorates (or rather, vicariates) and sometimes visitas. Six votes were given to Pampanga, namely, Bacolor, México, Guagua, Macabebe, Lubao, and Candaba. Six other convents were left as vicariates. Thus the houses having vote numbered twenty-eight. The subprior and procurator-general, four definitors, two visitors, the discreto of Manila, the provincia and his associate bring the number up by ten [sic], and make thirty-nine; and the absolute provincial bring it up to forty.

It was declared that when, through the privations of the time, any convent should decrease notably, the definitorio could transfer its vote in that chapter to another convent, as might then seem advisable, as was seen in the convent of Aclán. When this convent passed from the order its vote was transferred to the convent of Barbarán.

Some acts were passed afterward, which, translated into Latin and printed, are observed in the province. I do not place them here, as I think that they do not further our purpose in any way. Their annulment was asked for, for experience has shown that they have been productive of little good, and that the province had not need of so great rigor as they contain.

Chapter XXXV

Of the election of our father Fray Vicente de Sepúlveda

Our father visitor-general thought that he had complied with his obligation, and that the affairs of the province were in good condition. He set about returning to España with the results of his labor, although for the completion of the visit there was no time allotted; for he had ample license to remain in the province as long as he judged it advisable for its advantage and greater good. He did not have good fortune on that voyage, for, either the poor equipment or the late departure caused both the almiranta and the flagship to put back in distress. Our father visitor also came back and resumed his office, as it was one of which he had made no resignation. Now came the time for the chapter which was to be held in Guadalupe, according to the decision made. In this chapter the number of votes was very much less, in obedience to the acts of the intermediary chapter, and the father visitor was to be the president as was necessary in that chapter also, for thus was it ordered in his letters-patent. Some must have been sorry for it. Finally, the matter arranged itself in such a way that our father master Fray Diego de Guevara resigned any right that he might have to that presidency and to the visitation of those islands, and for greater assurance broke the seal of it when he entered the chapter. As the only received master in that province, it was understood that he would be provincial; but I think that the fathers were very far from thinking of it, for they inclined to our father Fray Miguel García, who was most keen and very accurate in matters of government. Being, moreover, a prince of the Church, the latter was more conspicuous, as all thought; and I have even heard very influential persons and even governors say of the archbishop, “He is very wise! He is very wise!”

Upon the arrival, then, of the nineteenth of the month of May, 1614, the date upon which our chapter fell, our father Fray Vicente de Sepúlveda, a person who, one would think, had entered these islands for eminence in everything, was elected. For coming in the company of the bishop Solier (I mean the company which he himself brought to this land), in the year 1606, as soon as the said Solier was elected provincial, he made him [i.e., Sepúlveda] prior of the convent of Macabebe in Pampanga, one of the best of all the convents. Later, while our father Fray Miguel García was provincial, he was elected definitor, and now we see him provincial; and in the succeeding triennium we shall see him return to the office because of the death of the holder of it, which is in accordance with the rules. Within a little more than a month after he had taken the office, we shall see him choked to death. Thus he served as an official in the province for scarcely one and one-half years before he was at the head of it. But so great fortune in temporal affairs announced such a misfortune.

At that chapter presided the definitor, namely, our father, Fray Francisco Bonifacio; for, by the resignation of our father visitor-general, the rules summoned him for it. As definitors were elected in the chapter: our father Fray Juan Enríquez, father Fray Pedro García;[29] second, our father Fray Alonso de Méntrida; third, father Fray Alonso Ruiz;[30] and fourth, Fray Juan Cabero.[31] The visitors were Fray Jerónimo de Salas and Fray Nicolás de Alreybar. All of them assembled, they enacted carefully what they deemed most suitable for the province.

As prior of the province and definitor of Roma was elected our father Fray Miguel García; and, as discreto of the general chapter, father Fray Hernando Guerrero, with sufficient authority so that in case our father [i.e., García] should die he should enter upon his duties.

Leave was also given to our father visitor-general to go to España. They made him prior of Manila. His voyages were fortunate, although in the following year, when they went to España, the fleet was overtaken by great danger and obliged to put in at Lisboa. But affairs went so well in the court of España, that after only a short wait his Majesty appointed them as bishops—our father Fray Miguel García, of Cagayán; and our father visitor, of Camarines. They arrived at their bishoprics, and died in the islands, where they furnished an excellent example.

Our father Fray Vicente, as one who found himself with the province in charge, and who took especial care of its increase, managed its affairs with great assiduity. He visited all the provinces personally. He went to that of the Bisayas, which even yet bewails the cost to them of that visit. And if we must confess that the prelate’s zeal was proper, we have not to confess that the province which has ever enjoyed an austere reputation had grown so careless as to need so bitter medicine. And since those who were removed from their priorates were given others, this rigor could well have been avoided, in my opinion, although perhaps it ought to be considered proper, as the government of the prelates is paramount. The provincial returned to Manila, leaving Fray Alonso de Baraona as his vicar-provincial.

During this period the islands were passing through very great dangers; for the Dutch from Maluco were vaunting themselves more than was proper, and every day brought news that the Mindanaos were assembling to destroy the islands—fears that made the people timorous and too anxious. Finally their fears came to a head with the arrival in great force of the Dutch off the coast of the town of Arévalo, whose purpose was to prevent the aid which was to be sent from that port to the forts of Térnate. The enemy had ten galleons, of varying capacity; and it was even told as truth that they were bringing lime and the other supplies for settling in Ilong-ilong. But later, when the matter was better considered, it must have been seen that their residence there would not be productive of any profit, but rather of a very great expense. Besides, it would be very difficult to send them aid; while our troops could easily oust them, as the island is ours. The commandant of the town of Arévalo, also its alcalde-mayor and overseer-general, without mincing words, was no more a man than is a hen. Even in bravery, a hen is more than he; since the hen, upon seeing the approach of the kite, is aroused, and becomes a lioness in order to guard her chicks. But this person, by name Antonio de Jaréz de Montero, did no more than to run away, although he had troops to meet the enemy face to face. He had assembled more than two thousand Indians from those encomiendas; he had more than two hundred Spaniards. And so when the Indians saw, the night before, the signal which had been made from the island of Imalus,[32] they fled, and not one was to be seen next day; and all of the Spaniards who could, went also. In the morning, Monday, on such and such a day of October, the enemy appeared, and came straight to the port of Ilong-ilong, as if they had frequented it for many years. Thereupon, the alcalde-mayor fled inland, without taking thought for anything. Thus the field—where had four Spaniards remained, they would have performed great deeds—was left to the enemy. I was living at that time in Otóng, where father Fray Juan de Lecea[33] was prior, a most exemplary religious. Father Fray Silvestre de Torres,[34] who had come from Japón, was likewise a conventual of that place. We did the same as the others. We stored aboard a caracoa the most valuable things of the convent, and buried the rest. We ordered the Indians to remain with the caracoa among those creeks, of which there are many. They did so, and hence all the things aboard the caracoa and those buried were found afterward. The enemy, not meeting any opposition, landed, came to the town of Arévalo, and set fire to it all. They burned our convent, which was quite fine and built of wood They burned that of Salog also, an excellent convent, which even yet has not been rebuilt. The enemy suffered greatly on the road, for that season in the islands is the rainy season. We went to the convent of Baong, one day’s journey inland from the town, although we spent more than two in reaching it. I, although sick, was first to arrive. The prior of that convent was Father Diego Oseguera.[35] Although the convent was poor, yet they acted as if they were wealthy. They shared all the rice and beef of the convent with all [the fugitives] who kept coming every moment, without taking account of anything. The convent of Otong, besides its building, lost a ranch of cattle which it owned then of more than five hundred head and others of mares of more than one hundred head. For as the cattle were tame and came to their usual resorts, the enemy caught some and shot others. The fathers of the Society lost much also. The rector of their college there was, at that time, Father Encinas,[36] a man of uncommon holiness. He also came to Baong, by short relays, and lived in our convents until his order summoned him.

The commandant and lieutenant-governor of the Pintados, Don Juan de la Vega, was in Sugbú with two companies of infantry. The news of the enemy’s coming was told to him; accordingly he embarked his men and brought them thither, but, when he had arrived, the enemy had burned everything, and were away up the point. Thus the troops, went to the convent of Passi—one-half day’s journey by land—by the river of Alacaygan. That same day I arrived at Passi, for I went from Baong to Laglag, and from Laglag to Passi. The Indians were already vaunting themselves very insolently, and refused to render any aid; but it appears that with the arrival of those two companies, whom they had in the heart of the country, they began to become calm. Who can tell what these convents did, and what they gave and supplied? It is incredible, for almost from their shoulders hung all those troops, yet without curtailing anything [of the convent’s usual bounty]. The convents were hostelries for those soldiers and captains, until their substance was gone. But when that commandant could have collected more than three hundred Indians (or rather, soldiers), and gone to meet the enemy and could have inflicted great damage upon him, he spent the time in scandalous feasting. Afterward he went to Dumangas where all the people of the town of Otóng and the other soldiers were gathered; and there, by surfeiting themselves with cocoa-nuts and sugar-cane, and committing other acts of hoggish greed, more of them died than if they had fought with the enemy. That commandant was the son of an auditor, and must have been a brave man, although he caused grief to everyone; and his blunders must have been fine bits of prudence. He also lost for the king a galleon named “San Márcos,” one of the best and stoutest vessels built in the islands. Another auditor’s son, Don Pedro de Almazán, when general of the galleys, had the Mindanaos blockaded in the river Baco, and when already the enemy were thinking of surrendering, he left the port, whereupon the enemy regained courage and went away. The sons of auditors have done many things like these, but I do not write them, as I am not the historian of their acts of prowess. I have merely remarked this in passing, as it was necessary to speak of it. Finally, Don Juan de la Vega died suddenly. There he will have given account to God. Perhaps his intention in something may save him.

It will be apparent from what I have written, that there has been scarcely any event in these islands, either of war or peace, where those of my order have not distinguished themselves. In the above they did so no less than in others, for they were fathers to so many poor, and hosts and support to so many soldiers. They relieved, if not wholly, at least partially, the needs of so many, which one can easily believe would be many, since they were abandoning their houses, burned with what little they contained, and fleeing from the enemy who were burning their possessions.

The enemy left the islands after that, whereupon father Fray Juan de Lecea, as a true father to the end—and what he grieved over, was, in truth, the leading astray of his flock—went down from the mountains, as soon as he learned that the enemy were not in Otóng, and reached (although not without many tears), those sites where had been the convent, and where the true God had been worshiped. He began to gather together those dear wretched beings, and gave them alms of the little that he had. Finally, with God’s help, those natives gradually came down from the mountains and assembled in their village, where they began to build their houses anew. Father Fray Juan de Lecea showed so excellent management that he soon had a habitation. I left the upland then and went to the visita of Guimbal, where the enemy had not been. From that place I sent Father Lecea men, and what [supplies] I could, so that the work might progress. There by the Lord’s pleasure, the Tinguianes of that visita, who had never consented to build a church, nor have the father visit them, at length, through the Lord’s mercy, ceased their obduracy. They built me a church, and I baptized many of them, both children at the breast and those somewhat older, and adults. If I have done any service to the Lord in that place, I pray His Majesty to receive it as a partial payment for my many acts of disservice.

On my departure from all those mountains, and my return to Otóng, I found already a church and small dwelling-house built, and another under way, larger and more commodious, which was soon finished, until it finally became a very handsome edifice.

The convent of Salóg was being rebuilt in better style; and the Indians were again settling in the village, although not as in the beginning.

From that place I was exchanged to the convent of Dumalag, by order of the vicar-provincial of the island, the father commissary, Fray Antonio de Torres. While I was there the father provincial came to visit, and there happened the above. The result of his visit was to send me as prior to Dumangas, which I opposed to my utmost, as I had left two other priorates because of my ill-health. But obedience had to force my will. When I arrived there, even yet the Spaniards were in that river. At last, seeing that they could go, they retired, and my parishioners were more free to attend to their souls, to their houses, to their villages, and to their church, which had been destroyed. Finally, it was the Lord’s will that I built there a church and house of wood, and larger in size [than the former one].

The government remained in the hands of the Audiencia, because of the death of Don Juan de Silva, knight of the Order of Santiago, governor and captain-general of these islands. He sailed for Malaca with ten galleons, accompanied by two of our religious, father Fray Juan de Montemayor,[37] and father Fray Lúcas de Atienza. The Audiencia governed most carefully and successfully, for it had very good results in whatever it attempted. It was rumored that the Dutch enemy were returning to the islands with a greater force, as they had heard of the death of that man—who must be immortal, and for fear of whom they were lost; for daily they were indicating this in their conduct. For as he routed them at Playa Honda, in 1610, they had no wish to fall into his power a second time. But now, without any fear, they were about to return to retrieve their loss and past reputation. The Audiencia appointed as commander-in-chief of the Pintados Don Diego de Quiñones, one of the most valiant and courageous gentlemen ever in this land. His first act was to strengthen the fort of Sugbú, in case the enemy should attack at that point. While he was busy in that occupation, news came from Otóng of the approach of the Dutch with ten galleons, and of their intention to colonize the point of Ilong-ylong. Instantly, he ordered a boat, loaded it with bread and cheese, and went to Otóng. In the nine days’ interval until the Dutch arrived, he built a redoubt of wood and fascines, where he awaited the enemy, who arrived September 29. Don Diego had but few men, although a company from Ternate was there, who happened to come there in a wrecked fragata. They were of no little service. His artillery consisted of small pieces which shot a ball no larger than a very small orange. He had about one hundred men. Lázaro de Torres was their captain, a man of great courage, and than whom no one, in such opportunities, has been more fortunate. His alférez was Don Pedro Zara, a very courageous soldier. In short, they fought so that it appeared rather rashness than bravery. Two of our religious were there, father Fray Jerónimo de Alvarado and Fray Juan de Morales, besides the parish priest of the town, Bartolomé Martes. They confessed the troops, and encouraged them. The balls rained down, and thus they penetrated throughout the fort, as if it had been paper. No place was safe, for the enemy commanded the entire fort from their topmasts; and no sooner did any one mount the parapet than he was shot. The commander was wounded, as was Don Pedro Zara. Within that redoubt all were heaped sweltering in their own blood, awaiting death. For, as often as the enemy invested that small fort or redoubt, the Spaniards resisted bravely and killed many of them. But finally, at the end, the victory had to remain with the conqueror, who could be none other than the Dutch as they had so strong forces. But our Lord in such a conflict aided His own, who were fighting there for His honor under so great odds; and willed that the enemy should abandon the undertaking, and depart—to the wonder of all, after they had been firing at that rampart for nearly two days. In that time they must have used more than five hundred large balls, the reverberations of which sounded on the heights of that island like thunder. On the departure of the enemy, our men must have found themselves in great need of everything, for whatever houses and stores were there were all burned; for the Dutch have done this three times on that point. Help came then from Baong, and father Fray Hernando de Morales came overland with two hundred Indians. He was an angel to the people, and, with the Indians, aided them in their greatest necessity. By this means they had one who served and accommodated them, which was no small achievement. He brought them as much food as he could, and remained with them until the natives began to aid; for all had been frightened greatly at the uproar that they had seen. This was a great matter for the natives, for they all said, “The Dutch have been beaten.”

Captain Don Diego, seeing that the enemy would go there constantly, began, with the consent of the Audiencia, to build a fort, and constructed a rampart, furnished with some excellent pieces, which arrived the same day when the enemy left, and were almost captured by them. Afterward the fort was completed. It consists of four ramparts, and is the best in the Filipinas. I have related the above, because it shows how our religious attend to the service of our Lord.

Chapter XXXVI

Of the election of our father, Fray Jerónimo de Salas; and of other events in this province at that time.

The [time for the] chapter arrived in which our father Fray Vicente left his office, at which he would rejoice; for this matter of command, although it appears to be all honey, certainly contains much more of gall and confusion than rest. The father visitor, Fray Juan de Enríquez, received votes, and he was well liked in Pampanga. The father-provincial thought that father Fray Agustín de Mejía[38] was needed for the government of the province, for he was of Manila, and had maintained that convent with great devotion and punctuality, and no one had been lacking in anything—and that in times so calamitous as his own. During that time the ships from España failed us for two years, and during all that period he had so great courage that he did splendid things in the convent of Manila, both for the church and for the house. The monument placed in our house is the best of all those belonging to the orders; it and many others are his work. Notwithstanding this, the religious did not consider him favorably. Consequently, our father provincial, seeing the difficulty, did not wish, as a prudent man, to venture upon a thing which would make face against him. For the religious alone are of this condition, that they play openly; as they look rather at the common good than that of their own particular interest. Consequently, he cast his eyes on father Fray Jerónimo de Salas, a man so well received that the other fathers agreed on him immediately, and he was elected without much difficulty on the twenty-ninth of April, 1617. That election was very pleasing to the province, for all were very sure that they would receive very great consolations at his hands. They were quite right too, for I could treat of that point, as a very large share of it fell to me, when I was in Bisayas acting as prior of Dumangas; for he sent me leave to come to Manila, as he wished me to become subprior.

Father Fray Jerónimo de Cabero presided at that chapter, as we had no letters-patent from our father general. As definitors, father Fray Juan Enríquez, father Fray Pedro de Lesarte,[39] father Fray Alonso de Baraona, and father Fray Felipe de Tallada were elected. The visitors were father Fray Estacio Ortíz and father Fray Agustín de Mejía. All together assembled, they annulled preceding orders and enacted others for the good management of the province.

But little life was left for our father provincial, for a very slight accident occasioned his death, so that, without any medicine sufficing, he went away and left us on the seventeenth of May, leaving us disconsolate and very desirous of him.

Our rules, in such an event, summon the preceding provincial, who immediately took the seal. Persons were not lacking to advise him to leave the government of the province, saying that the province was not well affected toward him. And even persons outside of the order who were viewing things with some interest, said the same to him. But we are not to understand that any ambition guided him, but that since he had had experience in the government, which is not the least thing, he thought that he could govern better than another. He commenced to burden the province with mandates, for in his term there was too much of that. Thereupon, the fathers began to regard him less favorably than before, and to represent to themselves the evil of his having the command. There were meetings and discussions in which the coming evil was clearly presaged and announced. One old religious, who was such in all things, in order to avoid cavilings and inquisitions went to confess to him; and told him that he knew most positively that they wished to kill him, and that he should relinquish his office. He assented to nothing, carried away, doubtless, by his good zeal. A brother served him in his cell, a creole whom he wished well and whom he treated with affection. The latter, in return for the benefits which he received, gave him pounded glass in his chocolate, for he had been told that that was the most virulent poison which could be administered. But the provincial’s natural force resisted everything, for he was robust, though small of body.

During this time, which was June of the same year, 1617, as the ships which had been despatched the year before had put back in distress, the viceroy of Nueva España, in order not to leave the islands without succor, bought a small Peruvian ship called “San Jerónimo,” little but very staunch. Although they had but little comfort, the bishop, Don Fray Miguel García, embarked with his fine company of religious; and he brought them in safety to the port of Cavite, although they were almost wrecked among the islands, because the vendavals had set in early and with violent force. At last freed from this and other dangers by the mercy of God, and as they were laborers chosen by God for this His vineyard, He did not wish them to lack work in it; and so He placed them at the doors of the convent of Manila, poor from the lack of comfort in the voyage, but rich with their hopes and virtues. Their names were:

Father Fray Hernando Guerrero, who came as prior of them all.

Father Fray Antonio de Ocampo, a very eloquent preacher, and a Castilian.

Father Fray Juan de Trejo, a very eloquent preacher, and from Estremadura.

Father Fray Juan Ramírez, a preacher, from Burgos.

Father Fray Pedro Ramírez, a preacher, from Burgos.

Father Fray Diego de Robles, a Castilian.

Father Fray Diego de Avalos, from Toledo.

Father Fray Agustín Carreño, from Asturia, a Tagál.

Father Fray Francisco de Madrid, a preacher, and a Castilian.

Father Fray Lúcas de Aguilar, a Castilian.

Father Fray Juan de las Cuevas, from Madrid.

Father Fray Andrés de Prada, from Burgos.

Father Fray Antonio de Ulloa, a preacher, and a Castilian.

Father Fray Alonso Delgado, from Estremadura.

Father Fray Alonso Rodríguez, a fine organist, and a Castilian.

Father Fray Juan de Orasco, a Castilian.

Father Fray Martín de Arastí, a Biscayan.

Father Fray Félix de Villafuerte.

Father Fray Antonio Quintano, a preacher, from Burgos.

Father Fray Juan Gallegos, a preacher, from Mancha.

Father Fray Jacinto de Herrera; this was the second time that he has sailed for this land. He is a preacher and a Castilian.

Father Fray Pedro Mejía, a preacher, from Mancha.

Father Fray Jerónimo de Paredes, a preacher, and a Castilian.

Father Fray Martín Vázquez, a Castilian.

Father Fray Tomás de Villanueva, from Mancha.

Father Fray Alonso de Carabasal, reader, and who came the following year. He remained behind because of his poor health.

Father Fray Antonio de Mójica, a Castilian.

Father Fray Cristóbal Enríquez, a preacher, from Estremadura.

Father Fray Juan de Espinosa, a Castilian.

Father Fray Gaspar de Lorenzana, a Castilian.[40]

All those fathers who came here were from the province of Castilla. Their arrival was of great consequence, and with them the death of the father provincial, Fray Jerónimo de Salas, was, in some measure, corrected; for, in return for a person whom the Lord took from the province by that action, He gave it many workers in whom there were very great hopes.

Our father rector-provincial, as the matter devolved on him, divided the fathers among the four provinces of Tagalos, Pampanga, Ilocos, and Bisayas. He had ordered that father Fray Alonso Baraona, at that time definitor of the province, should take the religious who fell to its share to the Pintados; and that he should come to the province to govern it, since he was his vicar-provincial and visitor. The religious embarked, therefore, and with them, the father prior of Sugbú, Fray Luis de Brito,[41] and the prior of Panay, Fray Miguel de Suaren.[42] As the winds were adverse, because the vendavals were raging obstinately, they were unable to get away from the island of Manila for a long time.

Two ships were sent to Nueva España. One put back and the other, which was a Portuguese caravel, went to India and was wrecked. The ships for Castilla were being prepared, and were to sail by the first of August. Our father provincial tried to have father Fray Juan de Ocadiz sail in them, as he considered his return to España necessary for his own quiet; and since he was able to do so, he ordered that Fray Juan should go immediately to Cavite, for he suspected that, if anything evil was to occur, it would be perpetrated by that man. Finally, the religious left, after putting off his departure as long as possible. He said “goodby,” in order to go to embark in the morning, and permission was given him. That night, the first of August, 1617, one of the most tragic events that has ever happened in these islands occurred in our province—namely, that that same night our father rector-provincial, Fray Vicente de Sepúlveda, was choked to death, and was found dead in his bed at two o’clock in the morning, with clear signs of a violent death. In that most horrible crime were implicated three religious—one a priest, one a chorister, and one a lay-brother, namely, the creole who gave the poison to the father, and whom his relatives hid; and, as he had money, they helped him to escape out of these islands. The lay-brother was a European, and the father priest, Fray Juan de Ocadiz, an American. They [i.e., the last two] were hanged near the atrium of our church, in front of the well, after we had first unfrocked, expelled, and disgraced them. The two said men were buried beneath the cloister of our convent, near the porter’s lodge, before the altar of St. Nicolás de Tolentino.[43]

In the interval from the death of our father provincial, Fray Jerónimo de Salas, which occurred on May 17, until our father rector-provincial Sepúlveda was killed, a singular case happened in our convent, which was apparently a presage of the said fatality. It happened that in the fine infirmary of the said convent, which looks toward the sea, a white cat was found which was rearing three rats at its breasts, feeding them as if they were its own kind of offspring, and giving a complete truce to the natural antipathy of such animals. But after it had reared and fattened them well, it ate them, ceasing the unwonted truces in its natural opposition. Almost all the people of the community of Manila and its environs came to see such a thing, for scarcely would they credit the truth of it, and all affirmed that it must be the presage of some great fatality.

By the death of the said our father Sepúlveda (which was very keenly felt by our province, and which grieved the hearts of all the members individually), although the father definitors ought to have taken up the government, yet they made a renunciation of the right which pertained to every one of them. Accordingly, announcements were sent through the provinces to the effect that the provincial chapter should be held on the last day of October, the thirty-first, of the year 17.

About this time the very illustrious Don Diego Vázquez de Marcado, archbishop of Manila, a most worthy prelate, died. He was the embodiment of learning, virtue, and prudence, and all grieved sorely at his death. Our bishop of Cebú, Don Fray Pedro de Arce, entered upon the government of the archbishopric, by a special bull of Paul V, and he was assigned one talega[44] more salary than he received in his bishopric.

During this period occurred the persecution of Christians in Japón by the emperor Dayfusama, and the martyrdom of our blessed martyrs in that kingdom.[45]

Our enemy the Dutch also came with seventy [sic] vessels to Playa Honda in Zambales, seeing that they were unable to attain their designs—namely, to capture the port of Cavite, and change the minds of the natives, turn them from the service and homage of our Catholic monarch, and render them allies to themselves. But on Saturday, April 7, 1617, our fleet left Cavite under command of Master-of-camp Don Juan Ronquillo, who had the happiness and good luck to sink several of their vessels, burn another, and put the rest to flight amid the islands. Our fleet remained intact, except for two vessels which were roughly handled. May 8, 1618, the fleet returning to the port of Cavite, was received with great pomp and joy because of their happy victory, which they had obtained by the Divine favor. Salutes were fired in honor of Nuestra Señora de Guía [i.e., “our Lady of Guidance”], and Don Juan Ronquillo was acclaimed as the father of this land and its savior from the Dutch enemy, who were trying to conquer this archipelago.

Our religious who were assigned to the Bisayan provinces went to their respective destinations, and arrived safely, thanks to the Lord, notwithstanding the dangerous seas among the islands in the season of báguios and hurricanes. But they were courageous, and confided in the obedience that conquers all things.

In the beginning of the month of September, father Fray Juan de Rivera, prior of Octóng, and father Fray Francisco Bonifacio, prior of Passi, set forth in an excellent caracoa, and a good crew of sailor folk. As they were crossing from the island of Tablas to Dumalor, or the island of Mindoro, they encountered a large boat of Camucones and a little vessel. The Vizcayan prior of Octóng did not lose his head, but encouraged their men, and made them attack the enemy’s bark. They did it with great resolution, so that the pirate, imagining that they were a caracoa belonging to a fleet, began to flee. To do this more quickly, they abandoned the small boat, after taking off all its crew. Thus they rowed so quickly that our men could not overtake them. Ours took the little boat, which proved of no little use; for as they came near the island of Mindoro, they saw that the weather was growing very bad, that the clouds were moving more quickly, and that the wild waves of the swollen sea were running high. They took good counsel—namely, that of father Fray Juan de Lecea—to place themselves in a little house, and put ashore all their belongings, and beach the boat, which they could have done. But the Indians refused to work, a vice quite peculiar to them, and everything was lost. The elements began to rouse themselves, and the winds to blow with so great fury that no greater tempest has been witnessed in the islands. Our caracoa went to pieces and all its cargo was lost, except what was later cast ashore. During that same storm six galleons were wrecked in the islands; they were the best that the king has launched. Among them was that so famous galleon “La Salvadora.” When the fleet returned from Malaca, Don Jerónimo de Silva, who was in charge of the department of war, ordered those vessels to be taken out for repairs; and they were taken out, to their loss. Some sank, others were driven aground. Many men perished, both Spaniards and Indians, as well as Japanese, Sangleys, and workmen. It is a loss that Manila will ever bemoan. Therefore they say there: “In truth thou art welcome, Misfortune, when thou comest alone.”[46] Manila had had a loss as great as that of the governor, Don Juan de Silva; and now that was followed by the loss of the galleons, with so many souls. I know, not how a babe at the breast was saved on the deck of a galleon, or rather in its hatchway. She was found by Admiral Heredia (who was going to the Pintados), on a beach, and he reared her as his own daughter. It was the mercy of God, and when it pleases Him to employ that mercy toward any of His creatures, there is no power to contradict it, nor any danger from which it does not issue safe and sound.

The little boat which the father vicar-provincial, Fray Juan de Lecea, captured from the Camucon enemy was useful to him. He embarked in it alone, and coasted along that island as far as Baco, a distance of more than twenty leguas. Thence he crossed to Manila, after having bargained with a champan of Baco to go for father Fray Francisco Bonifacio. But this diligence was not sufficient for him to arrive in time for the election, because of the weather. The Indians suffered more, for they returned to their villages singly, and some of them even were lost, as they did not know the way. The father prior of Aclán sought shelter in a port of the island of Hambil during the storm; and although he did his utmost to arrive in time, he was unable. But he arrived just after the chapter was concluded, and served for nothing else than to give it obedience and to return with the others. However, father Fray Francisco Bonifacio remained as prior of Tondo; although he had wished to go to Bisayas, the sea so frightened him that he was very fortunate to remain.

Chapter XXXVII

Of the election of our father, Fray Alonso Baraona

Upon the arrival of the time set by the province, namely, the last day of October of the said year 1617, all the fathers who had a vote assembled, and discussed, as if in conflict, the question of electing such a head to the province; that he could settle, as far as he was able, the past quarrel, which had so upset the reputation of the order, by his authority, example of life, and morals. For in no time had it been more important for us to cut loose from our self-love and to fix our eyes on our mother, the order, which was suffering for her sons; and so that it might be understood that where there had been religious who had caused so evil an example, there were also those who could, by their example, edify a great community. According to this, father Fray Estacio Ortíz seemed very suitable to those who were present. He was the founder of the missions in Japon, and had always been known to be of a very religious life and had been highly esteemed by the civil government. Others declared that father Fray Alonso Ruiz, who was known to be a person of singular virtue, was the man who ought to fill that vacancy. Others, who had reasons therefor, sought another, as they had present father Fray Francisco Bonifacio. In order to know who he was, it sufficed to say that he had been prior of the convent of San Nicolás de Sugbú, which is for the natives, without anything ever being said in depreciation of his person. That, as was proper, was regarded as a singular case, and not less that he went free as did the children of Babilonia from the fire. He was a person who was always the model for all the Pintados.

The one who was discussed least was our father Baraona, for he was always humble by nature, and very free from pretensions, as he always thought of himself with great humility. But, as our Lord regarded him as provincial, He so managed affairs that votes were cast in his favor without special effort, and he was elected as provincial. On the last of October, then, endeavor was made, since there was nothing to do, to have the voting fathers return to their provinces and that the good of the province should be attempted, after deciding on a far-reaching reformation; for our father Baraona had excellent intentions, and to judge from these, it is to be believed that he would direct all things in the sight of God. In his own person he visited the province of Bisayas, which, as it was his own, he regarded with especial love. That visit was not a small exploit, when one considers the voyage. He always traveled at small expense, going in a champan, like any other and very ordinary religious. He was the one who sent most religious to España. Among them were the father visitor, Fray Agustín Mejía, who, arriving afterward at Perú, was there adopted and esteemed as his zeal and devotion deserved; the father definitor, father Fray Felipe Tallada; father Fray Andrés de Ocampo, prior of Macabebe; father Fray Baltasar Andrés; and father Fray Francisco de Cuéllar. All died except father Fray Felipe Tallada, who afterward returned to the province of Pampanga, where he was a fine linguist.

In the following year of 1618, with these religious he sent father Fray Alonso del Rincón (then prior of the convent of Manila) to España as procurator, in order to give account of the affair in España; and to bring back religious, for death was rapidly thinning the ranks of those who remained. He had good success, as we shall see.

After the good result with the Dutch at Octóng, which we have described above, it happened that the Mindanaos conspired with their neighbors, and came to plunder the islands, with a goodly number of caracoas and vessels of all burden. They robbed much, captured, seized, and burned, more than what can well be told; and, as fast as they filled their boats, they sent them home. The commander of the Pintados, Don Diego de Quiñones, was notified. He happened to be in Octóng, where he immediately had seven very well equipped caracoas prepared, with Indians to row and Spaniards to fight. He appointed creditable men as commanders of them, and, as commander-in-chief of them all, Captain Lázaro de Torres, the man who was with him in the affair with the Dutch. The fleet set sail in stormy weather, and coasted the island of Panay in search of the point of Potol, because the enemy had to pass by there in order to return home. This occasioned much toil because of the fury of the wind. Finally they reached the river, four leguas from Potol. There they anchored, for the brisas, which there are side winds, were breaking the counterbalances of the caracoas. At that place the Indians told him that the enemy had arrived at Hambil, an islet which, stretching between Potol and the island of Tablas, forms channels between them. Thereupon he left, notwithstanding the severe weather. Father Fray Martín de San Nicolás, associate in that priorate, accompanied him from here, in a suitable boat. At length, by dint of rowing, they reached the island, and when in shelter of it, they learned that the enemy had anchored near by, behind a point that served them as a harbor. Then order was given to the caracoas to follow and do their duty, and at daybreak sail was set, in order to take the enemy before they could perceive him. I have no wish to cast blame upon the commanders of the caracoas, for they were men of great courage and punctilious honor. Hence, they did not remain behind purposely, but because they could sail no faster, for all boats are not equal. To conclude, when the enemy were sighted, Captain Lázaro de Torres found himself alone with three caracoas—his own, that of Alférez Patiño, and that of Alférez Francisco de Mendoza, a creole from Sugbú. Our flagship went straight toward the enemy. The others stationed themselves in between, where they played havoc with the smaller craft. The small boats of the enemy perceiving themselves attacked so suddenly, without further counsel than that of fear, took to the open, which is there of great extent, and scattered. It is reported that their loss was heavy, and that only such and such a number arrived at Mindanao; and that their captain-general was drowned. He was the son of Silongan, king of Mindanao. Those who stayed behind to fight fought so bravely that the outcome was doubtful; for the captain told me that they fought like lions. Thus had the company [of the three caracoas] been destroyed, and our men would have been in danger, for even yet the other four caracoas had not arrived. Finally, the enemy’s flagship was sunk, and others foundered, while other boats took to flight through fear of the firing, or allowed themselves to fall aside. Our men killed many, and those who escaped, defended themselves cutlass in hand, while swimming. Then approaching the island, our boats ceased firing, in order to capture the enemy alive, so that they might have rowers for their galleys. On this account about eighty landed. The Indians seized a small height in order to defend themselves, whereat our men were about to open fire on them. As soon as our men were ashore, father Fray Martín de San Nicolás—who, more courageous than those who did not come, was in the midst of the whole action, encouraging our men—went to the Indians, and talked to and assured them so that they gave up their arms and surrendered. I think that the captain gave two of those slaves to the order to serve in whatever convent the superior should think best. The remainder were taken to Octóng, some of whom were sold, and others placed in the galleys, and those were the most secure. Since that fleet, although innumerable fleets have gone to attack the enemy who infest the islands, they have never had good success, or closed with them while the enemy have gone in and out from the islands every year, to the great loss of the country—doubtless a chastisement on us.

[Several miraculous occurrences in various places are recounted, all of which caused wonder. Medina continues:]

Our father Baraona, as he loved the province of Bisayas so dearly, went through it, abandoning some houses and occupying others, and exchanging and returning still others. And, in fact, although he did it for the best, experience has proved that it has been bad for us. He exchanged Aclán for Barbarán; and although the latter is on the river Panay, it is a convent needy of all things, and has the most perverse people, whom even yet we have been unable to subdue. The former was very fine in all ways, and convenient for us; and within its gates it is well supplied with all necessaries, both for itself and for other convents. And although it is true that it could have been returned to the order, because at the death of its first secular priest, the bishop gave it. But the order made so little effort that it was lost; for for what any other order would give a thousand flights, we let slip for the sake of two steps of work.

Our order owes the district of Dumalag to the care of our father Baraona, for he obtained it by entreaty from Don Juan de Silva—and that while he was merely prior, and not provincial. It cost him considerable labor, and was like to have cost his life, for he made many trips to Manila and to Sugbú, and, in his labors in 1612, he encountered death many times, embarking on the sea in only a cockle-shell of a boat, and ploughing it for more than thirty hours, when not a champán or caracoa was to be seen on the sea that was not knocked to pieces by this storm, and those well equipped were driven aground on some islands. The storms past, the father found himself on the island of Mindanao, without food. He had some dogs, for he was very fond of hunting. He ordered his men to go up the mountain, and perhaps they would find some game which they could take, for all were perishing from hunger. All went but himself, and he remained or the shore. But by and by a deer of unusually large size came bounding down toward him, to seek the protection of the water in order to escape from the dogs. Our father, who saw it pass, eager for the chase, went behind the deer, and seized it, so that had not his men arrived so promptly after the dogs, he had drowned there. For the deer had already taken to the deep water; and the father, weighed down by his thoroughly soaked garments, was almost drowned. But his men saved him from this danger, and killed the deer.

After they had embarked and had reached the harbor-bar of Aclán, the little boat was overturned, so that the father lost everything, and was able to save only the clothes on his back. Thus that boat, which withstood so many buffetings of the sea without any harm, happened to overturn four brazas from shore, through the carelessness of its steersman.

After he became provincial, he left the islands with the priorate of Ibabay for that of Tigbauan. This was not a bad thing, for the latter was very far from intercourse and people, and in great danger. There was necessity for religious, and permission was sent to India so that some could come. They began to come, but experience has proved that this measure is not effective; for when it is desired to bestow habits they can be given to youth in Manila, who have come from España, many clever ones of whom are in the colleges.

As soon as he could, he made father Fray Alonso de Méntrida—who was without an appointment in this province of Bisayas, and was a pattern for the order, as we shall see later—prior of Manila.

In all other things, he did his utmost in the service of the province, as the great religious that he ever was. As he busied himself in going at times to the country, he happened to discover some remarkable things. Among others, he discovered in Dumalag a vast cave, which must have extended more than one or two leguas. The father walked a great distance in it, but never found its end, for his lights went out. Another time he found a cedar-tree in the mountains of this district, which some wind had laid low. He had a boat made of it, the largest one ever seen in these islands that was made from one log. I embarked in it; it must have been more than one braza long. It was laden with more than one hundred baskets of winnowed rice, and it carried many planks of remarkable size before the log was destroyed. A man on one side of it was unable to see the person on the other side. To conclude, the tree had the largest diameter that I have ever seen. I have traveled widely and seen many trees, but none of equal size.

While Father Baraona was prior of Salog, he had come from Dumangas, and was returning to his convent. He did not cross in the open, but went slowly along the coast. When they reached a beach, his crew stopped to eat, but he meanwhile walked inland. He had a dog which went before, and, following it, the father found that it had laid hold of a boar, which had tusks one palmo long, and which was as large as a yearling heifer. It was so furious that it had beaten down the reeds as a number of mares thresh out the corn. No sooner did it see the father than it attacked him. The father gave it a slight lance-thrust in the skin, but the point, turning, entered no farther than the very outside. The dog remained true, and held the boar by one leg; but the boar did not discontinue to strike at the father with great fury. But the blows that it thus gave him were received in his habit, which he endured until the arrival of the Indians, with whose aid they killed that savage animal. Brother Fray Andrés Garcia assured me that he had never seen anything so terrible looking in España, Italia, or any place. Many other things happened to the father, which might make a long history, but do not apply to the matter in hand.

He was much loved by the Indians, for he rendered free and open aid to them, so far as he was able.

Chapter XXXVIII

Of the election of our father Fray Juan Enríquez

Our father Fray Alonso de Baraona, in the course of his government, as a person who so well understood the province and its members, thought that no one was better fitted to govern it than our father Fray Juan Enríquez, then the senior definitor. Concerning him, I have not said much of what was seen, and the troubles which he suffered, on the occasion of the unhappy death of our father Fray Vicente. We were made to see how unjust that was, for our Lord freed him from those annoyances with so much honor, by making him provincial, to the applause and pleasure of all; and he was elected May 7, 1620. The father master, Fray Pedro García, presided over this chapter, as he had letters-patent for that from our most reverend father-general, which the archbishop brought, together with his title as master, when he came from España to these islands. He was received in the province although it has not been the custom to have masters in it. May God arrange matters in the future, for in this [capacity the archbishop] shows his devotion not a little. As definitors were elected, in this chapter: father Fray Hernando Guerrero; the second, father Fray Antonio de Ocampo;[47] the third, father Fray Juan de Henao;[48] and the fourth, father Fray Hernando Becerra. The visitors were our father Fray Alonso de Méntrida and father Fray Juan de Tapia.

The chief proceeding in this chapter after the regular business—that is, what is here regarded as most important—the provision for offices, was the appointment of father Fray Juan de Tapia as definitor for Roma, and also to the procuratorship for the court of España. He is a man of great worth, and has been very useful in the islands and labored not a little, to the approbation of all. For he was with Don Pedro de Acuña in the taking of Maluco, and founded there a house in the name of the order; and there he was not only the father and consolation of all, but a very valiant soldier, who strove for the service of his king as well as the best. While definitor, he was also prior of Manila, increasing that convent with many works—as he did afterward in the convents among the natives where he was prelate, which he left notably increased. During that triennium, while going out as visitor, he went also as prior of Manila, and on making the voyage to España, was very well received there. Beyond doubt he would have secured the bishopric had he been a trifle more active, but he was always slow when his own affairs were concerned, and did not consider them as the affairs of the order, which he always managed with the greatest diligence and care. Consequently, he brought back a fine company [of religious] as we shall see in due time.

Our father Juan Enríquez was unwilling that there should he any failure in the growth of the province during his term. Accordingly, although it was said that it was of little advantage to have a convent in Maluco, yet the provincial kept it, sending a father there. He also maintained the other convents, notwithstanding that he suppressed that of Cavite—as if it were not the most important, for that place is growing daily; and although it be not for the gain, at least it may serve as a hospitium for those journeying to and fro between here and España. All the orders are doing the same thing, although they can not support themselves there.

He visited all his province, although he did not come to that of Bisayas, for the sea was very much infested with enemies, and his predecessor had gone through it more than any of the other prelates had done. At that time the province enjoyed great peace and quiet, which was due to the prudence of our father, who ever carried himself as the admirable religious that he was.

During that triennium I acted as prior of Panay for the second time; for during the intermediary chapter of our father Baraona I went as prior to Aclán, which was a house with a vote. Soon after the arrival of the said visitor, that priorate falling vacant, he appointed me to it, and for the sake of the vote. And on returning, that triennium, together with the office of vicar-provincial, while in that convent, and having in my company father Fray Martín de San Nicolás (who I have already said was with Captain Lázaro de Torres at the rout of Mindanao), we were eating one fast day [dia de pescado], when a large fishbone, which must have been as long as a sewing-needle and was thick and bent, and had a very sharp point, lodged in the father’s throat. Although he said nothing to me for a moment, he stopped, ceased eating and commenced to groan, as one who feels a very great pain. Afterward he kept changing color, but without saying a word. I was about to ask him what was the accident that caused his pain. I saw him rise, for already his breath was failing, and with a loud voice he cried, “Ah! blessed St. Nicholas! help me, for I am choking!” And, upon saying that, he threw from his throat a fishbone of the size above mentioned. It had been so securely fastened there that it seemed as if that fishbone could not have been dislodged without divine aid, as was proved by the mark of the blood on it. It was considered as a wonderful thing, and the said father, in token and proof of gratitude, is keeping the fishbone, and tells the circumstance to everyone, while he always celebrates as best he can the feast of that saint. Of a surety, he shows himself very devout.

I cannot refrain from telling here, although out of place, that in the year in which our father Baraona was elected, when the latter came to visit the Bisayas in the year 1617, Admiral Pedro de Heredia had come, with the governor’s permission, to the district of Aclán, his encomienda, to build a ship. And although he claimed to do it with only his encomienda, the affair went so well with him that he finished a vessel of greater burden than was reported or believed. No Indian ran away from him. On the contrary, the Indians were rich, for he paid them liberally; and Indians even came from other districts to work there, because of his fair treatment of them. Father Fray Lúcas de la Peña,[49] a very devout and zealous religious, as we have written before, was prior of that convent then. He had encounters with the admiral, for rarely do these fail between the encomenderos and missionaries. These happened because the Indians were carrying and bringing, and sowing discord, as they can. The admiral was very indignant, blustered against the missionary, and said that he would oust him from that place, if it cost him his estate. When the provincial came, the admiral found a good opportunity; he went to the provincial, and told him resolutely that the father must leave there. The father provincial understood thoroughly that there was no cause for such a proceeding; but he knew that influential man’s obstinacy, and that, if carried away by his wrath or anger, he might commit some extravagant act. Accordingly, in order to remove the religious from a dangerous situation,[50] the father provincial made him resign his mission. This the religious did very willingly, as it was by the order of the superior. The good religious has no other desire than to do the will of his superior, as our father Fulgencio tells us: Illos veros monarchos esse dicebat qui, mortificatis voluntatibus suis, nihil velle, nihil nolle, sed tantum-modo abbatis precepta, servare.[51] Our father provincial thereupon changed the said father, thus giving a very admirable example of humility, patience, and self-mortification; for, being a prior elected by the chapter, he might well demand, without being disobedient, that charges should be made against him, and that according to the result thereof he should be punished. But he refused to do that, and left his cause to God, who is the most righteous of judges, and who knows naught by hearsay but by sight, for all things are plain to Him. Another religious was sent there, with whom the admiral had a more familiar acquaintance. The ship was finished and launched. It cost sixteen thousand pesos, for it was the reproach of [other] ships. But it cost his Majesty much more, without paying the Indians—many of whom died, for there are no mines so severe as are the shipyards. It was launched and sails bent, for the Audiencia had sent for the vessel to make a trip to España. At that time there are no winds of the sea along that coast; therefore the moorings of the vessel were all ashore. While in this condition, and with a cargo of lumber, unexpectedly so furious a wind sprang up on the sea, that the ship ran aground without being able to make any resistance. As the vessel was laden with lumber, there was no remedy. The wind was for no other purpose than the above-mentioned [destruction], since it ceased its fury with the loss of the ship. The admiral suffered this blow patiently, for he understood that the Lord had no other reason in it than to avenge the wrong done to His religious. Mihi vindicta, et ego retribuam.[52] For the Lord esteems the honor of His ministers as His own, and thus charged them, saying: Nolite tangere Christos Meos, et in Prophetis meis nolite malignari.[53] All the others understood this and were warned. Often since that have I heard him say to an encomendero, that even though the missionary should destroy his encomienda, he would neither enter suit against him, nor do anything to him that he should not do. For the judgment of men is deceptive, and their passion generally leads them astray and casts them headlong.

Our father Fray Alonso de Baraona was very sensitive regarding this occurrence, and set it right by advancing the father and making him prior of Santísimo Nombre de Jesús, and visitor for those convents. Thus he voted in this chapter which elected father Fray Juan Enríquez, and himself obtained therefrom the convent of Octóng, the chief one of the island.

During this triennium of our father Fray Juan Enríquez, our Recollect fathers founded a convent in Sugbú, as Bishop Don Fray Pedro de Arce was pleased to give them a chapel which is in that city, between the native and the Spanish towns, and called Nuestra Señora de la Concepción [i.e., “Our Lady of the Conception”]. The city agreed to it in the vote that was taken—although the city was not sufficiently large for such a convent, for it contained that of the fathers of the Society, ours, and the cathedral church; and the Parián, a short distance from there. However, beyond doubt it suited the fathers; for the bishop seeing that there were no seculars who would go to the island of Mindanao, and that, with the fort built by Don Juan de Silva in Caraga, excellent results might be expected, therefore gave that district to the Recollect fathers, together with the river of Butuán, situated in the same island. The Recollects accepted it, and began to establish priorates. Thus they had already seven priorates, in which more than fourteen religious resided. The convent of Sugbú served them as a hospitium, asylum, infirmary, and place to rest—to which purposes more than to anything else it was devoted. Further, not only are the convents there not supported by the alms of the city, but also one can say that they support the city; for most of the inhabitants are poor soldiers, and many now are married there, and receive the king’s ration, which is very meager. Besides these are others who have ceased to receive the ration; who are so poor that, were it not for the aid of the religious, they would doubtless perish. Those who have the most wealth use it up during the year, being limited to what comes to them from their encomiendas, in order not to run into debt; but they borrow the rice in the convents. Thus laymen and religious form a very friendly village and neighborhood.

At this time the alcalde-mayor of Sugbú was Don Juan Alcarazo, a gentleman so deserving of praises, that the sum of his many good qualities cannot be told in few words. He was endowed with the courage of a good soldier, and had served thus for many years in the galleons of España with his brothers and father, whence his Majesty had derived honors and advantages. He was a Viscayan by birth. During this time, the island of Bohol rebelled. This island lies, as above stated, opposite Sugbú, on the side whence blows the vendaval. It was in charge of the fathers of the Society, who had more than two thousand Indians, the tallest, handsomest, and stoutest in the island. A babaylán or priest called Tamblot had deceived them, by telling them that the time was come when they could throw off the oppression of the Castilians; for they were assured of the aid of their ancestors and divatas, or gods. And in order that they might know this, it was proved by certain signs. The priest went with some of the more trusty among them, cut a bamboo with a small knife, and wine gushed forth. He cut another, and rice came out. These articles he had hidden there cunningly and adroitly. Consequently those men were convinced, and became preachers of those lies, which the Indians love and believe so readily; while we have no power to enable us to persuade them of the certainty of our faith so readily as this sort of trickery can influence their natural disposition. In such manner spread the spark that there was no island where it did not catch little or much; although they did not dare to show their faces, but awaited the result in Bohol. The fathers warned the city of Santísimo Nombre de Jesús, and came to solicit aid from the alcalde-mayor. Here there were no evil-doers among those [natives] who lived in the city. Don Juan de Alcarazo did not dare [to send out troops], as he had no order from the governor, Don Alonso Fajardo, and it might be imputed to him as a blameworthy act. But the fathers, seeing that whatever delay occurred was to make the wound incurable, surmounted all difficulties. Consequently, they were able to negotiate with potent arguments, saying that it was especially important to check the evil in its first stages, so that it should not spread. The alcalde-mayor was persuaded, and assembled the soldiers and adventurers who appeared most suitable to him, besides a number of Sugbú Indians, armed with sword and buckler. With these he landed in Bohol, and went to look for the enemy—who, courageous in their mountains and supplied with rice, thought that they were most safe, and that victory was sure.

But the most diligent effort made by this gentleman was to go to our convent to have a mass said to the Holy Child, before whom many candles were burned; to promise to take Him as patron; and to perform no action in that war which should not be done in His name. Since His [Divine] Majesty, he said, had, by His favor, given those islands to the Spaniards, he prayed that He would not permit them to lose, for his sins, those that they already possessed. For the Christianity founded therein with so great toil would be wholly lost, and the victorious enemies of His name would leave no kind of evil undone to the conquered, to the contempt of His name. The most Holy Child showed Himself very gracious, as is His custom in events [that are to be] prosperous, whereupon victory was regarded as sure. Encouraged by such omens, they did not hesitate to attack the enemy, who were entrenched in their fields. The latter were insolent, and reënforced with allies and supporters. During the battle, the rain was so heavy that they could not use the arquebuses, so that the enemy were beginning to prevail. Thereupon, the shields of the Sugbú Indians were brought into service, and the latter aided excellently, by guarding with them the powder-flasks and powder-pans of the arquebuses, so that they were fired with heavy loss [to the enemy]. When the shower of rain came, the enemy’s babaylán encouraged them by saying that there they could see how their divatas had told them true; for what could be of greater use to them at that time than the rain, so that the arms of the Castilians would be useless. Consequently, they became like mad dogs; and they preferred death to enduring the conditions of the conqueror. But so many fell that death had to fulfil its duty, namely, to inspire them with fear. They wounded Don Juan with a stone, but not very dangerously, as his morion received the blow. Although he fell, he arose cured, and with renewed courage, by calling on the Holy Child, who gave the Spaniards the victory, and, with it, the islands for a second time. Truly, had so good an outcome not befallen the Spaniards in Bohol, there would not have been a single one of the Pintados—and these form the bulk of the islands—which would not have risen against them. After this victory, those who had desired to raise the yoke placed their necks once more under it. However, it was not sufficient to deter the natives of Leyte from likewise trying their fortune, which resulted as ill to them as to the natives of Bohol. Then the islands became quiet, and the Indians more humble. However, whenever they see their chance, they will not lose it, as they are a people who wish to live free. The captured Indians were made slaves for the space of ten years. Upon learning of this affair, the governor approved the enterprise, praised it, and promised to reward it. This victory was recognized as the doing of the most Holy Child. Consequently, Don Juan de Alcarazo gave Him thanks, and shared the booty with Him.

There was a terrible earthquake in the islands at this time, which none of them escaped. In the island of Panay, where I was stationed then, it lasted more than a fortnight. But none of the succeeding shocks were equal in violence to the first, which was so severe that all expected everything to be overthrown. The columns of the church and house, colliding against one another, strewed the ground on all sides, so that a thick club could easily be thrust around the columns. The same thing happened in the other convents, where the images fell and were broken into bits. In the church of Passi, which is of stone, and was then just roofed, all the upper part fell, and it sank in many places. Many rivers changed their course, as that of Aclán, which abandoned its former bed. Mountains were opened, and there were innumerable other terrible occurrences during that awful earthquake. At last it was the Lord’s will that it should cease, and with it the fears of all. In Ilocos the shocks were also exceeding great, but not so severe in Manila. The Lord allows all this, so that we may recognize His power; and, recognizing it, love Him; and, loving Him, not offend Him.

During these years, the Dutch enemy did not discontinue coming to the coasts of Manila, where they robbed the Chinese and did all the harm possible. They tried to capture the ships carrying aid [from Mexico], so that without war they were growing rich, and disabling the people of Manila. In this emergency the pilots carried sealed orders, which they were to open on the return voyage and learn the port where they had to go, thus defeating the designs of the Dutch enemy, and freeing themselves from the secret spies who were in Manila—who, as it was said, were not lacking. Consequently, in many years no company [of religious] entered Manila directly, so that whatever missionaries the ships carried were scattered, and, not reaching Manila, no benefit was derived from them. Father Fray Alonso del Rincón[54] was coming from España with a fine company of religious. He reached the port of Acapulco, where that year the flagship from these islands did not arrive. After it left Manila and rounded the shoals, it had been wrecked near Verde Island, for the tides drove it upon some reefs. The almiranta passed on, and immediately another despatch followed it which the governor made, when advised of the event. In the latter the pilot and commander was the overseer Gaspar Nuñez. This boat sailed September 16, and our Lord was pleased to let it arrive, but both vessels were very small. The governor of Terrenate, Pedro de Heredia, was coming. At last a vessel happened to arrive from Perú, and was immediately laden. Our religious embarked in it, as also did the fathers of the Society. Although the other two small boats had sailed a fortnight before, this vessel overtook them, and all entered the port of Casiguran, opposite Manila, about the same time. This small boat bore religious of our father St. Francis, and all the vessels suffered from a plague that was like to finish them. All the Franciscans died, although only one of Ours died, father Fray Nicolás Goyas, a Viscayan by birth, of the province of Castilla. He was an excellent Latin scholar, a fine poet, a very good theologian, and an eloquent preacher—all qualities useful here. But if the Lord chose to take him, who doubts that it was fitting?

The rest recovered and reached the said port on June 25, of the year 1622. There are many convents belonging to our father St. Francis in that district, and they assisted generously the needs of all, and especially of the religious, who were in need of everything. But for Ours, while going to Manila, the route which they took overland was so dangerous and so full of difficulties that daily they braved death a thousand times at the passage of the rivers. For the rainy season was at its height, and consequently the rivers were swollen outside their beds, and had very swift currents. They came afoot and shoeless, for the mud unshod them in two steps. Their food was morisqueta.[55] They suffered so great need of all things, although not through the fault of the father commissary, who ever treated them with great liberality and no less charity; but on the roads they met no people, but only buffaloes, and in the rainy season they experienced all these inconveniences. Finally they came to the confines of Pampanga, where, forgetful of their hardships, they began to receive innumerable welcomes from those most devout fathers, who know how to show kindness to strangers, and all the more to their own who came to aid them, when they had suffered so much and were in need of all things. Thence they went to Manila, where they were received heartily by our father Fray Juan Enríquez—who had them rest, so that they should begin their labor in the Lord’s vineyard, for which they had been chosen, with greater courage. Those who entered Manila in the company of father Fray Alonso Rincón, their commissary, were the following:

1. Father Fray Francisco Bibero, a Castilian, an eloquent preacher.

2. Father Fray Diego Martínez, a preacher, from Mancha.

3. Father Fray Antonio Portes, a preacher, and a Castilian.

4. Father Fray Juan de Silva, a preacher, from Andalucía.

5. Father Fray Juan Venegas, a preacher, from Andalucía.

6. Father Fray Pedro de Torres, a preacher, from Andalucía.

7. Father Fray Andrés Verdugo, a reader, from Mancha.

8. Father Fray Martín de Paz, a reader, and a Castilian.

9. Father Fray Baltasar Salcedo, a preacher, and a Vizcayan.

10. Father Fray Juan Basán, a priest, from Andalucía.

11. Father Fray Juan Velasco, a preacher, and a Castilian.

12. Father Fray Juan de Aguirre, a priest, and a Castilian.

13. Father Fray Estéban de Peralta, a preacher, and a Castilian.

14. Father Fray Pedro del Castillo, a preacher, from Andalucía.

15. Father Fray Pedro Valenzuela, a preacher, and a Castilian.

16. Father Fray Baltasar Jiménez, a priest, from Andalucía, who returned to the province.

17. Father Fray Felipe Tallada, a preacher, from Andalucía, who returned to the province.

18. Father Fray Rodrigo de Quiñones, a priest, from Andalucía.

19. Father Fray Juan de Ugarte, a priest from Perú, and a Vizcayan.[56]

20. Father Fray Francisco Rubio, a priest, and a Castilian.

Three religious died, in Méjico and San Juan de Ulua, of whom very good hopes were entertained. This has caused a great lack here as is the case when any sound religious is taken away. For since so many die, if there is no one to hold the fortification, what has been gained must necessarily be lost. For, if the devil learns that there are no soldiers, who doubts that he will return to gain the mastery of what was taken from him? Those religious have labored exceedingly well, and some of them have become eminent linguists; and, God willing, we shall have to say much about them. Our father provincial immediately distributed them through the four provinces, very wisely, according to the need of each.

At this time one of the Recollect religious, a doctor and scholar, named Fray Diego Rodrigo, was head of that order here. He bore the title of father vicar-provincial, for the province had as yet no authority to elect a provincial. He had some disputes with a beneficed secular, whereupon the said beneficiary complained to the archbishop, Don Fray Miguel García. The latter sought advice as to whether he could try that cause, and, I know not why, kept the priest secluded in our convent. The cause was continued, and afterward the said vicar-provincial, Fray Rodrigo, went to España by way of India. Through that journey he accomplished matters of no little importance; for he suffered much and served the Catholic church greatly. He converted and reduced many schismatic Russians[57] to the Catholic church, and bore a solemn message from them to his Holiness. For this religious had excellent qualifications for distinction; he was a fine Latin scholar and an excellent preacher, and was no less a theologian. In the Roman court he was of great aid to the religious of the Filipinas against the pretensions of the seculars, so that his arrival there was very important. He was very well received in that court, and in that of España; and he would have obtained his desires, had not the Lord been pleased to cut him off, taking him from this life to enjoy that which is eternal. He had written a book on the affairs of this country, but it is not known into whose hands it has fallen. May it bring to the light achievements so eminent and honorable. Without doubt they would be of much importance for a knowledge of what there is in these lands so remote from our own.

Chapter XXXIX

Of the election of our father Fray Alonso de Méntrida

This chapter-meeting which follows was somewhat stormy, for the opposition made it more conspicuous than was right. Our father provincial, Fray Juan Enríquez, had had a most happy triennium. The time coming to appoint a successor in his place, he considered our father Fray Juan de Henao—a man who was well liked in the province and who had many influential persons who were affectioned unto him—a suitable man. Others, although few, resented this choice, and therefore tried to block its accomplishment. Those men were few in number, but they had great authority. The affair went so far that it came to the ears of Don Alonso Fajardo, who was governor of the Filipinas. He tried by means of his authority to mediate, so that there should be no scandal; for he was well inclined to the order, and grieved over the matter. Finally, our father Fray Juan Enríquez preferred to set aside his own pleasure rather than that of the order; and, consequently, did not attempt to elect a provincial by force, although he could have done it, for he had many followers. Our father, Fray Juan de Henao, performed a truly religious action; he stated publicly that he renounced any claim that he might have on the provincialate, and signed the same. He declared that those who had hitherto been his partisans he authorized to support any other man who should be of greater account to the province. He said that he was not considering his own welfare, but that of the province, which he recognized as his mother; and, as such, he would always place its good in the foreground.

All were highly edified by this, especially the governor and the archbishop, who were there. Father Fray Alonso del Rincón, who bore letters-patent to preside, made the same renunciation. Consequently, without any opposition, our father Fray Alonso de Méntrida was immediately elected, viva voce, on Sunday, May 20, 1623. Father Fray Hernando Guerrero, senior definitor, presided at this election. The definitors elected were: our father master, Fray Diego del Aguila;[58] the second, Fray Alonso del Rincón; the third, Fray Hernando Cabrera;[59] and the fourth, Fray Francisco Coronel.[60] The visitors were Fray Juan de Henao and father Fray Hernando Becerra. In assembly with the outgoing provincial and the father president, they enacted regulations for the province with the devotion that could be expected from fathers so venerable.

[After relating several remarkable and miraculous occurrences connected with the ministry of certain Augustinians, Medina continues:]

During this term, although our father Fray Alonso de Méntrida was so great a religious—for which reason the priorate of the whole province was given to him, and he was made provincial, with the greatest renown that any one has ever had in this province—some trouble occurred in the province of Bisayas. This was occasioned, no doubt, by our father provincial, who was oppressed with ill-health, not visiting it, although he was a son of the said province. Although this province is less desired, as it is so far from Manila, yet the Lord seems to care more for it, sending to it the most illustrious of our religious; and taking therefrom the most devout of the province—as at that time our father Fray Alonso de Méntrida—for its credit and reputation. He was very zealous, and obtained an increase of income for the house at Manila, so that it was able to attend better to its many obligations of choir, study, and infirmary, and those of so important a community. Our father had the good fortune also to receive a very distinguished contingent of religious in the second year of his term. They were brought by father Fray Juan de Tapia, who, as we have said above, was sent by our father Fray Juan Enríquez as procurator of the province. The religious were received with open arms; for the province was now in need of laborers, as the country was but little suitable to sustain life—especially among young men, who, as the blood boils in so warm a land, fall sick easily and die.

The religious who came in that year of 1624 are as follows:

1. Father Fray Juan de Tapia, their superior and commissary.

2. Father Fray Francisco Villalón, a reader, a Castilian.

3. Father Fray Sebastián del Rio, a preacher, a Castilian.

4. Father Fray Diego de Ordás, a preacher, a Castilian.

5. Father Fray Martín Claver, an Arragonese, a preacher, and apostolic notary.

6. Father Fray Francisco Barela, a reader, a Castilian.

7. Father Fray Juan de Guevara, a priest, from Andalucía.

8. Father Fray Francisco de Portillo, a preacher, from Andalucía.

9. Father Fray Miguel de Peñafiel, a priest, a Castilian.

10. Father Fray Fulgencio García, a preacher, a Castilian.

11. Father Fray Diego Solís, a preacher, a Castilian.

12. Father Fray Rodrigo Angel, a priest, a Castilian, and apostolic preacher.

13. Father Fray Alonso de Salazar, a preacher, a Castilian.

14. Father Fray Pedro de Herrera, a reader, who returned with the habit.

15. The father master, Fray Teófilo Mascarós, from Valencia, a professor, and vicar-provincial for Mallorca.

16. Father Fray Juan Bautista, a preacher, from Valencia.

17. Father Fray Luis Ronquillo, an eloquent preacher, a Castilian, and procurator at that time of Arenas.

18. Father Fray Andrés de Fuentes, a preacher, a Castilian.

19. Father Fray Juan de Loza, a preacher, from Andalucía.

20. Father Fray Pedro de las Mariñas, a priest and a preacher, a Castilian.

21. Father Fray Cristóbal de Tapia, a brother, a creole.

22. Father Fray Melchor de Mosabel, a preacher, a Castilian.[61]

The father provincial, well-pleased with so fine a company [of religious], divided them among the provinces. He sent the father reader, Fray Francisco de Villalón,[62] to read in Manila, and the father did that very satisfactorily; for there were many religious who needed it. He sent excellent missionaries to the province of Bisayas; and it seems that great pains were taken in this, and he did in this what the province wished. For he sent it the best of the company, and no error was made in the selection, since all of them have become very devout religious and careful of their ministry.

He sent a procurator to España in the first year of his provincialate; namely, father Fray Antonio de Ocampo, a very eloquent preacher, and who was accordingly esteemed in the province for that, as well as for the other offices which he had held. But he had little good fortune on the voyage, for the flagship did not make the voyage that year, because of having been detained in necessary repairing, and when it reached the Embocadero there was no wind to carry it outside, and it returned at the end of October. The almiranta had time in which to leave, and made the voyage, although at great risk, reaching Nueva España in a mastless condition.

After the second year of his triennium, the provincial sent another procurator; for the first one, warned by the voyage, thought that he ought not to embark again. This was father Fray Hernando Guerrero, whom we have already seen, as he brought the finest company that has been in or has entered these islands for many years. Making the second voyage, he brought another company, that would have been no less excellent if death had not snatched away its best members near Manila. It seems as if death selected, among all, those of most renown, although those who were left were distinguished. Let us conclude this triennium with the fact that our father provincial—although it seemed from his goodness that he would not try to declare himself too fully, nor to influence the province against his will—at last, thinking that he, because of his greater experience in its affairs than others had, could arbitrate in a so important matter, accordingly set his eyes on father Fray Antonio de Ocampo, whom we have already mentioned above—a person certainly worthy of greater things, and a calificador of the Holy Office. Our father thought it easy to accomplish his intentions, for he found many who thought the same. But the one who opposed him was of great account and a great giant, namely, the father master, Fray Pedro García, the brother of the archbishop, who did not lack followers and partisans. The contention, if I do not say that it was greater than the former one, was not less. It is a remarkable thing, and certain to befall a monarchy, that when it is about to come to an end it slips and totters. Consequently, it was always suspected that those appointed by the province were announcing some new method of governing. The governor also—who was then Don Fernando de Silva, of the habit of Santiago, and who had been sent by the viceroy of Nueva España—took a part in it, so that the affairs of the order should not go outside of its limits. Finally, it was our Lord’s pleasure that they should settle upon a third person, namely, our father Fray Hernando Becerra, a person very deserving of what the order has given him.

Chapter XL

Of the election of our father Becerra

We have already related that our father, Fray Hernando Becerra, from the time that he set foot in Filipinas, was always climbing the rungs and going from good to better. He came to the islands in the company brought by our father visitor, Fray Diego de Guevara; and as soon as he was ordained, that same year of 1610, he was sent to Ilocos to be minister in that province. Beyond any doubt at the time of his arrival, he made so good an impression on those in authority, and they regarded him as so worthy of eminence, that almost immediately he was given the chief priorate of that province, called Bantay. He came to vote, therefore, at the following chapter, and remained in the province of Tagalos, with the title of reader of theology. Soon after that the bishop of Camarines, then visitor, selected him as his associate in the general visitation.

He afterwards came to read at Manila, and also voted in that chapter with the title of associate to our father Fray Miguel García. Our father Fray Vicente chose him as his associate, and immediately gave him the priorate of Agonoy. During the provincialate of our father Baraona, he was prior of Bulacán. During that of our father Fray Juan Enríquez he was definitor; and also, for a year and a half, prior of Manila. During the triennium of our father Méntrida, he was visitor and prior of Pasig. After that, in the contest for provincial he fell a trifle short of the required age, but was dispensed by the father master, Fray Diego del Aguila—who presided as provincial, or rather, as senior definitor. The definitors elected in that chapter were: Fray Francisco Bonifacio (the second time that he had held that office); the second, Fray Estéban de Peralta;[63] the third, Fray Jerónimo de Medrano;[64] and the fourth, Fray Alonso de Carvajal.[65] Those elected as visitors were father Fray Alonso del Rincón, and father Fray Alonso Ruiz. They made regulations for the province, and fortified it with good laws.

Our father Fray Hernando Becerra doubtless forced himself to take upon his shoulders the weight of the province on account of his love for it, and in order that it might not go into a decline—although he would have preferred to rest and to take care of his health; for he had been ailing for two years, so that he appeared to be rather the statue of death than a man. The fact that he was still young kept him alive, for that is a very important point. Although all told him that his illness was serious, and that it unfitted him for the burden of government, still he had the greatest courage that one can imagine, and accordingly was elected prior provincial, on May 2, 1626.

However, he felt better immediately after assuming his new duties, but this improvement did not last long; for he was like the candle, which does not fail to flare up when about to be extinguished. He received very good treatment, and all were diligently striving to secure his health, for it was recognized that he was the one of whom the province had need. It was feared that he would be harsh, and that he would exercise severity; for he showed that disposition, and all trembled before him—all that harshness being occasioned, perhaps, by his severe illness. But in the end those fears lasted but a little while, for on the day of our father St. Ignatius, the last of July, God took him to himself by a most comfortable death, which left all the religious envious and full of tears, so that there was no one who did not shed them at that spectacle. Two years before he had prepared himself [for death]; and, although he was always a most observant religious, he renewed that care upon seeing the pass to which he had come. The deposit which he held by permission in our order he proceeded to give to the church, dispossessing himself of everything which could prevent him from dying as a very poor religious. And when death was about to seize him he left the government to our father Méntrida, and went to discuss everything with God, and to arrange his affairs with His [Divine] Majesty-which, as he was a person of great ability and [spiritual] wealth was less necessary to him than to others. Knowing the state in which the province was, he most earnestly begged the religious to give him their word to call a chapter; for he was of the opinion that that was necessary for the peace and advancement of the province. He insisted on the same thing with our father Méntrida, who was the one on whom the government devolved by right. Thereupon, he very calmly gave up his soul to his Creator, leaving behind sure token that he was going straight to His presence.

Thereupon followed a period of distress in the province, not a little difficult to settle. The government fell to our father, Méntrida. The definitors were at variance. Our father Méntrida had a most severe mandate from our most reverend father [general] that acted against him, namely, that the provincial who did not visit the province of Bisayas, at least once during his term was ipso facto deprived of the rights of voting and election, and the religious were ordered to obey him no longer. Our father Méntrida had not made that visit, giving as a pretext his ill-health. The religious argued from this that, according to that mandate, he could not govern. To his reply that his illness was the cause of his not obeying the order, and that if God granted him health he would go, they answered that that illness, which was asthma, was always in evidence. His adherents wished him to have the command a second time, but the others would not consent to it. Finally the governor, Don Juan Niño de Tábora, had to intervene. Thanks to him, the matter was adjusted, so that our father Méntrida resigned the government, which was assumed by father Fray Francisco Bonifacio, the most pacific creature that has been in Filipinas. He has never been known directe or indirecte to have any altercation with any religious. He has ever been unwilling to cause trouble to any one, and therefore has avoided giving it, and I believe he caused trouble to no one during his term. The Lord coöperated with this holy intention, giving him a triennium of great quiet. We might say of him what Solomon said of himself: nunc autem requiem dedit Dominus Deus meus mihi per circuitum: et non est satan, neque occursus malus.[66]

[Here follows the relation of the awful calamities that befell certain persons, both Spaniards and natives, in consequence of their neglect and scorn of the Holy Child. The narration is continued:]

In this triennium I became prior of the convent of Santísimo Niño de Jesús, which has in the city of Manila some six hundred pesos of annuity, which is the source of that house’s growth in the sixty-eight years of the Spaniards’ occupation. In the year 1628 I sent a religious to collect that money. He was a conventual in that convent, virtuous, an excellent preacher, and very zealous for that convent; he was a native of Sevilla. He was empowered sufficiently to attend to what might arise for the good of that convent. He made his trip to Manila successfully, and returned to his convent after concluding what had been entrusted to him. On August 29 of the same year, he left Manila aboard a champan, the “San Nicolás,” belonging to the alcalde-mayor of Panay, for he had to make in the island some collections of rice that were given to the said convent. He took two Spaniards with him—one Jacinto de Lanzacorta, who had married there; the other Alférez Peña—both devotees of San Nicolás de Tolentino as no less was the owner of the champan, which he had commended to that saint. As they were coming in the boat one night, aided by the vendaval, and as they neared Ilagán (one of the longest crossings that voyagers have to make there), the wind strengthened so that the waves rolled sky-high. Either through the carelessness of the steersman, or because the rudder was out of order, or the sea too heavy, the rudder parted atwain, and the boat was without other help than that of heaven. For these Sangley boats are flat bottomed, and the mast is very high; accordingly, all the strength lies in the rudder by which they are directed—better than the best bitted horse is governed. The champan tossed fearfully, so that it was regarded as a good plan to cut down the mast. That was a precaution that the Sangleys do not practice, and hence the sea easily swallows them. This being done, the champan was very quiet; and, although they were in evident danger of death, they did not lose the hopes which they placed in the glorious saint, confident, by his intercession, of life and arrival at Panay. For three days they were the sport of wind and weather, awaiting what the Lord would do with them, until on Saturday afternoon the same champan entered the port of an islet two leguas from Burías. It was a miraculous thing, for when they were rowing the champan and that but slowly, they were not able to know the route, and hit upon it without any guidance, for already they had left it. It was God’s mercy which was extended to that religious; for, had not the champan made port, they had fallen into the hands of the men of Joló, who were sailing about those islands of Burías and Masbate. They remained there a fortnight, without being able to repair the champan in order to make their journey until our Lord was pleased to have the same mast that they cut down in the champan drift into the port, for the islet contained no suitable trees. They repaired the champan with that mast, made a half-way rudder and a jury-mast, and set sail on the sea for Panay, from which they were not very far. But, after sighting the land of Panay, so furious a storm struck them that they were unable to contend with it, as the champan lacked strength in the rudder. They ran aground stern first on the coast of Camarines, which was very near by, and which they had been prevented from reaching by a calm, and had been awaiting a slight breeze. It was our Lord’s pleasure that they should be espied by a fleet of Camucones, who were going through that region, plundering whatever they might encounter in their raids. These are a very warlike people, and so cruel that, whenever they capture a Spaniard, they will not let him escape alive under any consideration; for after they have tied him to the mast of the boat, they cut off his head and drink from the skull. They slit the religious up the back and roast them, or set them in the sun, for they say, just as we do, “So many enemies the less.” Then indeed did they re-commend themselves to St. Nicholas; as they believed (and rightly) that this was a greater danger than the past one, because of the less mercy that they could find in the bowels of those utter barbarians. At length, they boarded the tender of the champan and rowed ashore. The glorious saint whom they were taking as patron hid their route from the Camucones in such wise that they were not followed, for they could have easily been overtaken in two strokes of the oar. They betook themselves inland to the mountains, where their sufferings were not abated, for they were barefoot and naked, until they reached the convents of our father St. Francis, where they found hospitable welcome, aid, care, and provision. In their journeyings they reached the shipyard, where a vessel was being built; for it was necessary to get a champan there to go to Panay, and they found one. They left the shipyard November 21, and reached Panay next day. After a few days the enemy from Joló went to the shipyard, burned it, killed many people, captured others, took away the artillery, and committed great damage, although there were sufficient men in the shipyard to defend it from a greater force. But the Spaniard can never be persuaded of any danger, until it is upon him. Juan Martín, the best and most reliable shipmaster in the Filipinas, was killed there. It was a great loss, for there was no other who could fill the position like him. But the Lord did not choose that the champan should be lost; for the Camucones did not break it up, as is their wont, but abandoned it after having plundered its articles of value—which were considerable, and which caused great loss to the province. The Sangleys, after seeing that the enemy had gone, went out to the champan, righted it, and returned it to its owner—who never lost hope of obtaining it, for he believed thoroughly in the saint. Sargento Jacinto de Lanzacorta, very thankful for this, celebrates a feast to St. Nicholas every year. Father Fray Pedro de Torres[67] says that he arrived at Sugbú in the first part of February, where he had been regarded as lost, for he was more than five months in making the trip from Manila to Sugbú. During the whole time he suffered very many hardships, from which St. Nicholas freed him. The most Holy Child returned to His house, so that He might be served therein.

In the beginning of this triennium, as the fathers of Ilocos were going to their province, two or three of them feared the horror of the journey by land, which is terrible. Accordingly, as they found a suitable boat, father Fray Diego Abalos prior of Narbacán, father Fray Juan Gallegos,[68] prior of Laguag, and father Fray Francisco del Portillo,[69] prior of Purao, taking the provision for their convents, went along the coast to Ilocos. But so furious a storm struck them, that they gave themselves up as lost. Accordingly, as servants of God, they had recourse to Him, sincerely confessing themselves and praying earnestly—as well as their terror allowed—to God to beg pardon for their sins. The Sangleys already, with loosened hair (which means their last hope gone), did not attempt to do a thing in the champan, for they thought that they could not escape from it. At last, encouraged by the fathers, after setting a scrap of sail, they yielded to the force of the stern-wind, and in less than thirty hours reached the Chinese coasts. They made more than three hundred leguas in that short time and route, which, even in fine weather, would take fifteen or twenty days, or one or two months. They landed, where no little danger awaited them, as the people tried to kill them. But at last the Lord’s mercy was not found wanting in that country, for through it they went from land to land, until they reached Macán, a city held by the Portuguese in the country of China. They were succored there with great generosity, for in works of charity the Portuguese are most generous. In Manila, they were thought to have been drowned. As such, the masses and suffrages that are wont to be said in this province of the order, for the religious who die in it, were said for them in all the convents. Afterward, the Portuguese who came to Manila informed Ours of the [above] event, whereat all rejoiced greatly; for those regarded as lost were religious who were held in much esteem. Two of them soon came, namely, father Fray Diego de Abalos and father Fray Juan Gallegos The third, father Fray Francisco del Portillo, went to the island of Hermosa, which belonged then to our Spaniards, and took possession of a convent with the solemnity decreed by law. Then he came back, and all three returned to their priorates, to which others had already been appointed by our father provincial.

The enemy from Joló had often made incursions, to the great loss of the islands; for they caused many deaths, made many captives, and occasioned not few expenses, which had been incurred for his Majesty in opposing them, but all to no purpose. For either the Spaniards did not try to look for them, or did not find them, or indeed, when they met them, the enemy took to their heels; for on the one hand their boats are swifter, and on the other they come more as soldiers than our men, who seem to have inherited the carelessness and phlegm of the country. And truly, I think injustice has been done to the Joloans, and injustice should be done to no one, even one’s enemy. But we shall consider how God avenged the injuries committed by Saul on the Ammonites, who did not stop until these were atoned for—which was ended by David, who delivered to them all of Saul’s descendants, all of whom they hanged. And the scriptures say: Suspenderunt eos in patibulis in conspectu solis.[70] For a criminal punished shines like the sun in the sight of God. These Joloans were going to and returning from Manila in the character of friends, taking and carrying away necessaries to both parties. Once, when returning from Manila, they were charged with robbing and making captives. The governor sent Alférez Don Fernando de Figueroa after them. After meeting them, he brought them back, after taking away their cargo, which is reported to have amounted to more than four thousand pesos. They remained idle in Manila, until they were freely dismissed, as no crime appeared against them. Governor Don Alonso Fajardo died, and the Ioloans returned to their own country, with the intention of asking the new governor, on his arrival, for what was taken from them; since nothing was proved against them for which they merited the punishment of the confiscation of their property. They acted accordingly, and returned to the presence of Don Fernando de Silva and of his successor, Don Juan Niño de Tábora. Those barbarians endured very great delay, until, finding themselves in a desperate condition and poorly equipped, they returned, committing signal depredations on the way; and since then they have continued their incursions, to the very great injury of all the country. And although expeditions have been made against them from Sugbú and Panay, nothing of importance has been accomplished. It was resolved to build a good fleet and invade their country. This was done very secretly, but I am surprised that they did not hear of it. Its chief officer was Don Cristóbal de Lugo, who filled the position of lieutenant-governor and captain-general of those provinces. He assembled a goodly force, both soldiers and Indians, who would willingly go to avenge themselves, as they said. For the act of vengeance among the Indians is a terrible thing; and, if possible, they do not miss it.

While awaiting the time to go in Sugbú, where the forces were gathered—who, as they were many, occupied all the houses, even the smallest ones—some soldiers were cleaning their weapons in one near the residence of the Recollect fathers. One fired his arquebus, which, unknown to him, was loaded. It caught in the thatch which formed the roof of that little house; and, as the sun was hot, and the wind the greater brisa, the house quickly caught fire. The father prior, Fray Pedro de San Nicolás, was very much annoyed; and he came out, and with reason rebuked the soldiers, who lost all their effects. The father returned to his house, where he learned that more had happened than he thought; for, as he was going up stairs, he saw that the greater part of his house was burned. By dint of ringing the bells, a number of people came in, but they could not prevent the burning of the house. This happened March 9, 1628, at one o’clock in the afternoon. It was a great pity, and cause for compassion; for the convent, by the efforts of father Fray Pedro de San Nicolás, was very well finished. He had been most diligent in both the building and the furnishing and adornment of it; and his province lost more than five thousand pesos by the fire.

Everything was well advanced for the expedition. Accordingly, all the forces embarked, being accompanied by a father of the Society, an Italian named Fabricio de Sorsale. The commander was a devotee of the most Holy Child, although he did not take Him as patron this time, a thing he was wont to do. Yet he would not go without bidding Him farewell, which he did with great devotion, a ceremony which did not lack many candles. The Child showed Himself so pleased, that I was obliged to tell the commander that he should take comfort, and that I promised him in the Child’s name a very fortunate expedition, as happened—and it would have been better, had they known how to use their victory. The fleet left Sugbú on the fourth of the same month, with more than one hundred Spaniards and three hundred Indians. There were two captains of infantry, subordinate to the commander—one Francisco Benítez, the other Juan del Rio. Other volunteers accompanied them. They reached Joló, found it unprepared, and burned the town, the king’s houses, the ships, and whatever they found. Had they followed the people, they would have found them in confusion and hiding in the grass; for on account of the long peace, the Joloans had not provisioned their stronghold, which was impregnable. The soldiers contented themselves with this, and let slip the best opportunity that could have been desired.

Upon the day that this occurred, some Spaniards happened to be in our church with father Fray Pedro de Torres, and they saw that the Child was laughing. This was the church that had been built by the said father Fray Pedro de Torres—a fatal one, I call it. For four days after the fleet had left, on the eighth of the same month, while I was in the refectory dining with the Recollect fathers, whom I had brought to our convent, another Recollect came from Manila, who was coming to be ordained. While recounting to him the misfortune that had occurred, the prior said: “Tell me, brother, if you saw this convent ablaze, would you not feel compassion?” We went up stairs, and at one o’clock the fire began in the middle of the city, to the windward. It originated from some tobacco; cursed be it, and the harm that that infernal plant has brought, which must have come from hell. The wind was brisk, and blowing toward the convent. In short, everything was burned, though we saved the silver and whatever was possible. The Holy Child willed to allow His house and most of the city to be burned, although no two houses had ever before been burned in that city at the same time. This happened on Saturday, the eve of Passion Sunday. I gathered together all that escaped from the convent of San Nicolás, and set about going to Manila, to repair that loss as far as possible.

While on the way to the island of Panay, my boat was overturned by a heavy storm, and it was a miracle that I escaped with my life—which happened, through God’s mercy, by the efforts of my Sugbú Indians. Finally when the storm was appeased, I reached the convent of Salog, without shoes, naked, and perishing of hunger, on the fifteenth of the said month of April. The father of that convent, called father Fray Francisco de Oliva,[71] and all the others of that island, aided both the convent, and me especially, with the greatest charity. Thus I obtained there two very large contributions of all necessary for the convent. I found father Fray Estéban de Peralta, definitor of the province, there visiting the island. I went to Manila with him, where I tried to go from Manila to España. The superior did not impose obedience in regard to it, so that I turned all my efforts to caring for my house, for which many religious aided from their stores with great charity.

At this juncture the ships came from España. They brought the governor’s wife, Doña Magdalena de Oñate. They had been four whole months in making the port of Cavite and had suffered very severe weather. Those two ships were very staunch ones, and had better accommodations for cargo than any that have been seen in the islands. They were called the “San Luis” and the “San Raimundo.” As commander of the flagship came Don Juan de Quiñones, in whose ship sailed the governor’s wife. It also bore the religious of our father St. Dominic; while in the almiranta sailed Don Diego Muñoz, Bishop Don Fray Hernando Guerrero, the latter of whom was at the point of death, so that his escape was a marvel. We saw above how our father Méntrida sent him to España as procurator. He made a prosperous trip [to España], and when he reached España found himself a bishop, a negotiation effected by heaven rather than his own efforts. For one always recognized very great grace (I mean humility) in his Lordship, like the grand religious that he always was. But his many hardships, journeys, and services in the islands made him worthy of this and of other greater honors. He went and returned in three years, bringing an unusually fine company [of religious]. But the plague decimated them, taking the best of the men, as follows:

1. Father Fray Francisco Osorio, reader of theology in España, and an eloquent preacher; and, above all, of most noble temper and blood.

2. Father Fray Juan Bermans, a preacher from Flanders. He died chaste; and was a brother of Father Bermans of the Society, who is to be canonized, and who serves as a model.

3. Father Fray Diego Bonifáz, a very virtuous religious.

4. Father Fray Bartolomé de Eraso, a preacher and quite indispensable.

5. Brother Fray Francisco González, chorister.

6. Brother Fray Francisco Diego, chorister.

7. Brother Fray Antonio de Salazar, chorister.

Those who entered [port] alive were:

1. Father Fray Francisco de Azuara, from Valencia, lecturer in theology.

2. Father Fray Pedro de Quesada, lecturer in arts, from Castilla.

3. Father Fray Luis de Villerías, a creole, a debater in the university.[72]

4. Father Fray Bartolomé de Esterlik, a preacher, an Irishman.[73]

5. Father Fray Dionisio Suarez, chorister.

6. Father Fray Juan de Prado, from Castilla, a preacher.

7. Father Fray Justo Úbeda, from Castilla, a priest.

8. Father Fray Alonso Ramos, from Castilla, a priest.

9. Father Fray Francisco de Abendaño, from Castilla, a priest.

10. Brother Fray Alonso Quijano, from Castilla, chorister.

11. Brother Fray Diego Tamayo, from Andalucía, chorister.

12. Father Fray Gonzalo de la Palma, from Castilla, chorister.

13. Brother Fray Juan Lozano, from Castilla, chorister.

14. Brother Fray Miguel Dicastís.

15. Father Fray Gaspar de Castilla, a preacher.

16. Brother Fray Agustín de Chauru, from Castilla, chorister.[74]

They were welcomed gladly, although with grief for the great loss that they had sustained. Those religious suffered greatly; for the storms compelled them to disembark between Bacón and Verde Island, which must have cost them dear. Afterward they suffered not a little on land until they reached Manila, where they were well received and feasted. The priests began to labor, and the brothers, after ordination, did the same, since they had come for that purpose.

I, who had obtained by entreaty what I could to buy two ornaments and all that was necessary, returned to my field of labor; so that I left the convent with a house, church, sacristy, and ornaments, better than before; and all that was necessary for the house, more abundantly and fully than before. I also increased its annual income by more than three hundred pesos.

Chapter XLI

Continuation of the preceding

Governor Don Fernando de Silva thought that the trade of this country with China was annually decreasing, because of the Chinese pirates, who were now very bold, so that the traders could not leave port without manifest danger to their property and lives. And indeed, if any came, it was to bring rather people than cloth and the other things that the country needed. Besides this, since the Chinese had Portuguese in their country, they could transport their cloth without so much danger and sell it to the Portuguese. The latter brought it from Macán to Manila, and sold it there at whatever price they pleased; for the Spaniards had to export something, as otherwise they could not live. For their other incomes, acquired through encomiendas—I know not how they are valued—do not suffice or enrich, and least of all satisfy. Perhaps the reason is that in collecting them no attention is paid to what is produced. Besides that, the governor knew that the Dutch were settled in Hermosa Island, a very large island, which lies more than two hundred leguas north of Manila. It is called Hermosa [i.e., “Beautiful”] Island because of its fertility. It is quite near China, although it is inhabited by Indians, like the rest of the islands. The governor thought that, from that place, the Dutch were depriving us of the trade; this would mean the destruction of Manila, which only a lucrative trade could sustain. To remedy all this, he thought to capture Hermosa Island, and he discussed and conferred about this plan. The Dominican fathers, influenced by the gain of souls, encouraged this affair, because of the nearness of the island to China. As all are dependent on the governor in these regions, no one dares to contradict him in whatever pleases him; for they fear his anger upon them, which often deprives them of sustenance. But, I think time has proved what an unwise thing was done; for none of those injuries have been remedied, but have remained. The forces, which are daily becoming fewer in the islands, were divided, and there were innumerable other inconveniences. Finally, the governor sent troops to the island, and possession of it was taken, more than forty or sixty leguas from the Dutch fort. Only Dominican religious went on this occasion. Then it befell that many of the troops died, for the island is very cold. Most of the fruits of Castilla are raised there. Its inhabitants are fierce, and live without law or reason, but more as their chiefs dictate. Ours have suffered signal hardships there. Sargento-mayor N. Careño was governor of that fort and the troops; and he did his utmost. The Chinese came and offered many things when the soldiers had money; but, when money failed, all was about to perish. That year, 1626, Don Juan Niño de Tábora came as governor. He was told of Hermosa Island and its great importance. Accordingly, he resolved to make an expedition thither, with as many of the remaining soldiers as possible. They filled three large galleons and other smaller ones. Captain Lázaro de Torres, of whom we have made so much mention, sailed in the “Trinidad,” the smallest of all the ships. They left in August, after the despatch [for New Spain] of the vessels of 1627. The weather was rough, so that the governor grew afraid. After incurring so great expenses for his Majesty, and sailing in galleons which carried fifty or sixty pieces of artillery, a return was made to Cavite. Only Lázaro de Torres went ahead, with whom sailed father Fray Lúcas de Atienza, of our order, as prior and vicar-provincial. They suffered terrible storms, and ran manifest dangers; especially when, running with the lower sail on the foremast, they ran aground on an island, which they had not seen because of a dense fog. At last they all got away. They flung out, or rather raised, the greater yard (which they were carrying down), shook out the sails full, and then were able to make land with the sides under water, and the sea running sky-high. They just missed scraping the sunken rocks about the island. The most courageous man among them was our religious, for no one, neither soldier nor sailor, met the danger with greater courage or resolution. At length they reached Hermosa Island at a time that proved the redemption of those men, for already were they eating rats. They were in the extreme of necessity; for neither did any Chinese come, nor had the Spaniards any silver to attract them, for that is the most efficacious allurement. Captain Don Antonio de Vera had gone out with twenty men; but some Indian chiefs daringly killed him and his men. Captain Lázaro de Torres rallied to this necessity. He went outside, relieved the fort, gave what food he had, and then—having nothing to do, and suspecting that the governor had put back into port—he returned with our religious. The latter came near dying on account of his great hardships; and indeed death overcame him after he returned to the land of Manila—where because of those sufferings he never again raised his head in health.

During this same time, I mean in 1628, the house of our convent of Bisayas was burned—the one which I had built with so much trouble. It was the best in the province. It is suspected that the rebellious Indians burned it, as it was not the time when fires are wont to happen, for it was Christmas, when it is always rainy.

During the triennium of our father Fray Juan Enríquez, the church and house of Dumangas were burned. They were fine edifices. Both fires occurred during the night, so that it was a miracle that the religious escaped; for they were asleep, a sign that the fire was set on purpose.

During this triennium the Manila Parián was burned. It was a miracle that the city was not burned; and the interests that were ruined were very large. Although the church of the Parián was so near to the houses, and entirely of wood, it did not burn, whereat all the Sangleys were much surprised. They said afterward in their broken language, “Here St. Mary great” [aqui Sta. Maria grande]. The walls and supports were aglow with the fire and brightness, or rather, were ablaze, as they were so hot that the hand could not be placed upon them. This made the wonder all the greater, and the Sangleys became more attentive to the consideration of our truths. The Parián was rebuilt better; its houses were roofed with tile, so that it is very sightly; and, with the point adjoining it on the river, which has been finished, it has added glory and honor to the city. All was done, as I have said, at the cost of the Sangleys. But they cause the Castilian to pay it, by raising prices universally.

[The chapter closes with several miraculous occurrences and pious observations that emphasize the grandeur of the Christian religion. These marvels are interspersed with other matter as follows:]

During the triennium of our father Fray Alonso de Méntrida, the sending of a religious to Maluco was discontinued, and the convent of Cavite was completely abandoned. It must have been the opinion of grave fathers that that was not of importance. Many things are kept, which although they are of no use at the present time, are at least preserved for the hopes which are entertained that they will be useful in the future, and that they will prove of advantage. No notice was taken of that, for four eyes are worth more than two; and what has appeared in one way to me may appear to others in an entirely different light. Hence I shall leave the discussion of this matter.

In the first part of the year 1629, the most holy sacrament was found missing from the altar of the cathedral of Manila.

It was a thing that troubled all greatly; but it most troubled the archbishop of Manila. The greatest and most painstaking efforts imaginable were made. Many were arrested, and put to severe torture; and, for many months, no other efforts were made than to ascertain whether the aggressor could be discovered by any manner or means. But that one was never found, nor could they discover who stole it, nor what was done with it. The archbishop retired to San Francisco del Monte, which is a convent of the religious of our father St. Francis, who spend their lives there in the contemplative life with notable perfection and spirituality. There then our archbishop took refuge, and spent many days in other similar works, furnishing an example to all the country; and although it is true that he was always an example during all his life, he seems on this occasion to have redoubled his acts of penitence—praying God, as a truly contrite man, that, if that lamentable case and one so worthy of sorrow throughout the islands had happened through his omissions. He would pardon him and regard those sheep which had been committed to him with eyes of pity and kindness; and that he might not be the cause that their punishments be multiplied. He caused prayers to be said by the convents and parishes, noting that beyond doubt the sins of the people were great, since the Lord was working against them and permitted that the sacrament be taken from its place and dwelling in so sacrilegious a manner. For no less in the present desecration than in that which these sacrilegious Jews practiced toward our Lord in the garden, the gravity of the sin is recognized, since He allows such treatment. And no less is the love recognized which He has for us, accepting and receiving to Himself the insults which He does not wish to fall upon His people—like the pious mother who shielded the dear body of her son, whom she loved, with her own, so that the tyrant might not wound him, preferring the welfare of her son to her own.

Chapter XLII

Of the election of our father Fray Juan de Henao

Our father Fray Francisco Bonifacio, with the mildness which we have seen, with which he began and divided his government, ended it with the same, not leaving any religious any ground for complaint. For he loved them all equally, and equally strove for their spiritual welfare, acting toward them in every respect as a true father and shepherd. He had cast his eyes on father Fray Jerónimo de Medrano as his successor. The latter was then definitor, and he was a person of great talent for what the office requires, and had preached at Manila in a very satisfactory manner. But since there are so many different understandings in a province, all men cannot judge of a thing by the same method, for every one feels regarding it as his own judgment dictates. Consequently, there was a following which tried to elect father Fray Francisco Coronel, a man of vast learning, and of whom very great hopes were entertained for the future. But that following never could gain the full game, nor even check the other faction. Thereupon they settled on a scheme which did not succeed badly, and that was to cast their votes for our father Fray Juan de Henao, who belonged to the other faction, and had the father president on his side. By this means, the election was conferred upon the man who was least expected [to gain it]. One would believe that the Lord chose to give him therein the dignity which He had taken from him six years before—the reader will remember what we have said about that.

At this time the fathers born in the Indias, although they were few, had obtained a bull from his Holiness, so that between them and the fathers from Castilla there should be alternation [in the celebration of Corpus Christi]. Its execution was committed to the archdean of Manila, Alonso García, a creole, who was much inclined to it. Accordingly he proceeded without allowing any appeal or argument, although those presented by the Castilian fathers were very cogent. Finally he proceeded to extreme measures, by declaring the fathers excommunicated. Here the province refused to admit the letters of excommunication. Finally, our father Henao was elected in this contention, with father Fray Estéban de Peralta acting as presiding officer of the chapter. The definitors elected were: father Fray Juan de Tapia; the second, Fray Juan de Medina; the third, Fray Nicolás de Herrera;[75] and the fourth, Fray Martín de Errasti.[76] The visitors were father Fray Jerónimo Medrano and father Fray Cristóbal de Miranda.[77]

The father provincial and the other father definitors looked after the affairs of the province with great prudence, and discussed the most important matter of that time—namely, the choice of a person to go to the court of Roma to represent the causes which had moved them not to accept the alternation, giving him the money for expenses which the other fathers are accustomed to carry, with additional pay, and as the case required. The father master, Fray Pedro García, was selected for that purpose. He was the brother of the archbishop and a person of great talent and resources, who would be well received anywhere because of his person, learning, and excellent mode of procedure. But the Lord was pleased not to allow him to reach Nueva España. The creole fathers also requested that permission be granted to them, for they wished to send a procurator on their own account; and their request was granted. Accordingly they sent father Fray Alonso de Figueroa,[78] a person of much ability, and the most suitable that could be selected among the men of his following.

Father Fray Hernando de Cabrera, an admirable minister of the Tagalos, of whom we have already spoken, asked for leave to go to España. Together with the father master, Fray Pedro García, he took passage on the flagship “San Juan,” a new ship whose first voyage this was. Aboard it was Don Fernando de Silva, who had governed these islands, four procurators for the city of Manila, who were being sent to look after the property of the citizens, on account of unfair dealings by those of Nueva España in the returns made for it [i.e., for goods exported thither from Manila]. Further, two fathers and a brother named Fray Juan de Peña took passage with them. Two of our religious embarked aboard the almiranta—father Fray Lorenzo [sic] de Figueroa as procurator of the creole fathers, and a brother named Fray Francisco de San Nicolás. They left the port of Cavite, August 4; they experienced considerable suffering, for the vendavals were blowing vigorously, and those winds make it difficult to get out of the bay. At last it was God’s good pleasure to give them weather which enabled them to make their voyage. In this line, on the return trip to Méjico, the ships do not sail in company, but each one takes the direction which is most expedient for it, relying on God, who will aid them. The storms were frightful. The almiranta suffered the most terrible voyage that ever ship has suffered. For after a few blasts they had to cut down the mast, and, when they reached thirty-six degrees, they lost their rudder. In such plight they agreed to return, suffering destructive hurricanes, so that, had not the ship been so staunch, it would have been swallowed up in the sea a thousand times. Finally God was pleased to have it return, as if by a miracle; and as such was it considered by all the inhabitants of Manila. The other vessel, being a new and larger ship, on perceiving the storm, went to a lower latitude. It continued to plow the sea, to the great discomfort of all, for it was six months on the voyage. The father master, Fray Pedro, died on that voyage, with so excellent an example that there was no one aboard the ship who was not edified. Father Cabrera also died with great piety, and like a devoted religious, as he was. The brother lived. Even the chaplain aboard the ship died. In all the dead numbered ninety-nine persons, who could have peopled a world. Those who arrived were in such condition that it was necessary to let them regain their strength in the port of Valdebanderas. The procurators on both sides had this lot, which was plainly that which occurred to all. But against the will of God there is no one who can go; what is important is, that His will be always done.

Archbishop Don Fray Miguel Garcia saw that the time was approaching for the provincial chapter. He hastened and left Manila to visit and confirm those of his jurisdiction. It is certain that, had Ours detained him, affairs would have come out better. Finally, being constrained, they had to summon him; and his coming adjusted affairs. He returned to his confirmation, being desirous of concluding it in order to return for the feast of Corpus Christi in the city, which was his greatest devotion. But his haste cost him his life. He was corpulent, and had been ailing many days; his blood became heated, and gave him a fever. He was not attended to in time, and when they took care of him he was a dead man. His death occurred on that same day of the most holy sacrament, at nine o’clock at night. He died as an apostle, after having done his whole duty as religious and bishop. Great was the concourse of people, for his great sagacity and prudence made him not only liked but loved by all. He was buried in our convent, at the foot of the high altar, among the religious. Beyond doubt our Lord chose to snatch him from this life on that day which he so much venerated, so that he should see the reward which the Lord gave him for so great devotion. He was a liberal almsgiver, and at the time of his death had nothing that was his own. All his possessions had been expended in charitable works many days before. The city grieved much over his death, but his church grieved more; for, besides remaining orphaned, there was no other who would thus look after it. The bishop of Sugbú came to govern it, by indult of his Holiness, with which he has governed twice at Manila.

[After dwelling at some length on the virtue of a Bengal slave woman and her miraculous escape from death, she having been dangerously wounded by her would-be seducer, Medina continues:]

In our father Fray Juan Henao’s first year, when we had already entered upon the year 1630, the orders considered the little security that they had from the Moros, for the latter were becoming insolent with their successful forays; and thus, without giving our people any breathing-space, were destroying the villages and missions in charge of the orders—and more especially they were pressing the Jesuits, as those fathers were established in places more exposed to the insolence and violence of the enemies. The governor, in an endeavor to uproot so great an evil at one blow, had a fleet built in the islands—the largest ever made by Indians—at the expense of the king our sovereign, and of the Indians and encomenderos. A great sum of money was expended upon it. Command of it was entrusted to the master-of-camp of the forces at Manila, Don Lorenzo de Olazu, a soldier, and one of those of highest reputation in those regions. The fleet bore more than four thousand Indians, taken from all districts at great expense, and more than five hundred Spaniards, picked men, commanded by captains of note. The fleet was composed of two galleys, three brigantines, a number of caracoas, and champans to carry food. With this fleet it was confidently expected to subdue not only Joló, but all the hostile islands.

The Jolog group consists of many islands, but the principal one, where the king lives, has a hill in the middle of it like a volcano. It has only one very steep ascent, and is an impregnable point, and as such it is regarded by all. Accordingly, when the Indians are visited by enemies, they fortify the hill, and then imagine themselves secure against any force. But when, about two years ago, Admiral Don Cristóbal de Lugo had burned their villages, and they knew that the Castilians were about to attack them, they had fortified the hill strongly, mounting thereon the guns that they had taken from the [Spanish] shipyard. The master-of-camp believed himself sufficient to take that hill alone. Accordingly as soon as he arrived, he landed, and heading them, led his men up the hill without delay. That fleet was accompanied by one of our religious, father Fray Fulgencio, an excellent preacher, and a very good worker, who was preëminent among the others who went. There was also a Recollect father named Fray Miguel, who did not move from the side of the master-of-camp. The latter, finding himself almost alone on the height and near the stockade, many sharpened stakes and bamboos hardened in the fire were hurled at him, so that the master-of-camp fell, while others of the more courageous were wounded, and some killed. Thereupon, had the others ascended and entered, as the attack would have been less difficult after that first fury, they would have gained the fort, which had but few men, as was afterward learned; but they remained inactive. The master-of-camp arose, and retired without doing more than this; and with this result, that that fleet, that had made every one afraid, returned. My opinion is, that the Spaniards were punished for the arrogance that they must have displayed there; and that along those coasts, and at the expense of the wretched subjects, they tried to find the pearls of the king of Joló, which were said to be most beautiful. And accordingly this was proclaimed, to the sound of drum, in the port of Ilong-ilong and in Sugbú, and a reward promised to whoever would seize them; for they considered the victory their own already, and shouted it forth before obtaining it. If they, as Christians, had gone with good intent to punish those Mahometan enemies for the desecrations that they had committed against the churches and sacred images, who doubts that the Lord, whose cause that was, would have aided them? But they were greedy for their own interests, and had their eyes on their own convenience. Thus they lost both the moneys expended and their reputation; and to save reputation one should expend much toil, for by it are conserved monarchies and kingdoms. They returned to Manila the laughing-stock of all the islands. From that time the Indians of Cagayán began to talk among themselves of lifting the yoke, placed on their necks by the Castilians; for as has been seen, all is not gold that glitters. Many deaths occurred among the Indians of different districts. The expenses of the natives, as above stated, were great, for although no one goes from his village except with very liberal aid, in this case that aid was unusually generous. Thus there was no encomienda that had a thousand Indians that did not expend more than a thousand pesos, besides rice—in addition to their tribute, personal services, and other taxes. It should be considered and recognized how these poor wretches were continually harassed; hence, why should one wonder that events do not succeed as one would desire?

In the present year the vessel “San Juan” returned, the ill-fortune of which was feared, because the almiranta had put back to port. It gave report of its voyage, whereupon the order voted what was important.[79] They appointed a procurator who went to España. This was the father reader, Fray Pedro de la Peña,[80] who was prior of Macabebe in Pampanga. He took passage on the flagship “San Luis.” In the almiranta embarked another father, from Valencia, named father Fray Vicente Lidón. These vessels left the port of Cavite on August 4. They put back to the same port to lighten, and set sail again as heavily laden as before. They experienced no better voyage than the last ones had; for, besides putting back, they did not lack misfortunes. The flagship cut down its mast on the high sea, and was all but lost. The other vessel also suffered greatly, and between them both they threw overboard more than one hundred and forty [dead] people, while the others were like to die of hunger, for the voyage lasted seven and one-half months. Nueva España no longer expected them, and therefore despatched [to the islands] two small vessels from Perú, in which came the visitor of the islands, Don Francisco de Rojas. Both vessels suffered greatly. They lost their rudders, and their arrival was a miracle. It is quite apparent that the Lord is very merciful toward the islands. We surmise that these vessels arrived, one in July and the other in August of 1631. The worst thing resulting to the order in what happened to the vessels was, that no one would take passage on the ships, so that the province came to a condition of the utmost peril. For, if procurators are lacking in España, there is no hope of getting religious; and the religious who are here now are dying daily. For never have I seen a triennium when there were not more than twenty deaths, and sometimes even thirty; while few are invested with the habit. Thus, perforce, the province is always in need of men.

Nevertheless, I, who had always been desiring to go to España, at last obtained my wish this year of 1631, under the greatest strife and oppositions that can be told; but I will not speak of them, as they are personal, although a not small history might be made of them. Finally I embarked in the flagship (where I went as vicar), in which no other priest embarked. The ship was a new one, and had been built in Cavite, during the residence of Governor Don Juan Niño de Tábora, who named it “La Magdalena” for his wife. It was always said that the ship had no strength and ought not to make the trip. The people said this among themselves; but, when they spoke of it to the governor, they praised it, and said that it was the best vessel in the world, for the contrary grieved him greatly. It was laden, and then its weakness was evident, so that they had to change their tune to that very governor. It was said that it would be made all right by putting in some stiffening—namely, three planks on each side, very thick and heavy—whereby it seemed that the vessel would be strengthened. Accordingly, the people embarked, a thing that ought not to have been done. On Thursday, at dawn, we were about to set sail; and when they weighed the anchor that held the ship, it listed to starboard so rapidly that, had not the point of the largest yard caught on the shore, the ship would doubtless have turned keel up. To see so many men perish there and so much property lost, was a day of judgment—an event such as no one remembers to have heard told before. The artillery was fired at intervals from the fort of Cavite, whereat the governor and many vessels came up. I was the first to escape from the ship, but as by a miracle; for I jumped into the water from the lantern, clothed as I was with my black habit. By God’s help I was enabled to reach a small boat, in which I escaped, as above described. May the Lord’s will be fulfilled. With this I have been in danger of death seven times from the water while in the islands, whence the Lord by His mercy has miraculously drawn and freed me. The first was shortly after my arrival in the country, at Aclán. While bathing in the river, suddenly a current came whose rapidity seized me and bore me beyond my depth. I was already lost and surrendered myself to the mercy of the water, for I could not swim. God inspired a sacristan who was there, who dived quickly into the water, followed me, and, catching hold of me, drew me ashore. The second was while prior of Ibahay, and when I was visiting the islands. While crossing to one, so fierce a storm struck me that the Indians gave up hope, and thought only of dying. The little boat was a poor one, without helm or sail. All human aid being exhausted, I had recourse to the [departed] souls, who obtained a change of wind from the Lord; thus, with a powerful north wind, and the anchor thrown astern from a cable to aid as a rudder, we reached a little islet at two o’clock at night. There we moored, that stormy night. As soon as we reached the islet, the vendaval began to blow again, so that it would seem that the north wind had blown only for that. The third was in the same river of Ibahay. While ascending it when it had a very large strong current (for it is a furious river), it overturned my little boat, and drew me under; but, although I did not know how to swim, the water was drawn from under me, and I remained on the surface of the water, in such manner that I did not sink beyond my girdle. And thus, with half my body out of the water, the current carried me a long distance. The Indians were following me in all haste with the little boat, supporting it with their hands; and, when it overtook me, I climbed on top of it, overturned as it was, and in that manner they dragged me ashore. From there I went to the village, passing through streams as deep as my waist, or even to the shoulders, and many times even up to the throat, at the imminent risk of attack by crocodiles, and of life, and health; for I did not dare enter the boat again. The fourth was in Laglag, when I was going on horseback to the visitas of that district. The road was so close to the edge of the river that it could not be followed without risk. The rest of the country was so rough that it could not be penetrated. I was going carefully, but the horse knew little of the reins, and made a misstep and fell into the river—from so high a precipice that surely, had there not been much water in the river at that time, we had broken all our bones. But it was deep and had a strong current, so that when we fell into it we sank. The horse reached the shore immediately by swimming. The current carried me above water for a very great distance, until I seized some reed-grass by which I was able to reach the shore, where I thanked God for so many mercies. The fifth was by falling into the Dumangas River from a little boat. The above one of the ship is the sixth. I have left untold countless other dangers, while on the sea so many times—now from enemies, now from the weather. The seventh time is the loss of Sugbú, after the burning of that city and convent. It is not little to tell what the missionaries suffer here; but, as they are caused by works for God, His [Divine] Majesty aids us with His help and protection, when by any other means it seems impossible to save one’s life on account of the enemies and hardships that surround a religious on all sides. May thanks be given to His [Divine] Majesty for all. Amen.

In 1631 there happened a wonderful thing in Sugbú. On account of the ill-success achieved at Joló, the governor sent Sargento-mayor Tufino to Sugbú, so that, being posted in Dapitan (situated in Mindanao), he might prove an obstacle to the Joloans, so that they should not infest the islands. He reached the city of Santísimo Nombre de Jesús, and was lodged in a house belonging to the convent, opposite the prison; the two houses are separated only by a very wide street. The sargento-mayor stored his powder, amounting to sixteen barrels, in his house. The prison caught afire. All the people ran thither, since if the fire leaped to the house opposite, and caught in the powder, the city would surely be blown to pieces. The most Holy Child was immediately taken out, at sight of whom the fire was checked, and burned only the nipas of that piece, and left the supports on which it rests intact. This is the latest thing [of this sort] that has been seen. It was a solemn miracle; but that Lord who is omnipotent in all things can do this.

Chapter XLIII

Continuation of the preceding

The trade and commerce of the Japanese Islands has always been considered of great importance in these islands; for, as the former are rich in metals and foods, what is needed here can be brought thence at moderate prices. Formerly the Manila traders made much more profit by sending their goods to Japón than to España, for they saw the returns from them more quickly and at less risk. The governors have sought this trade very earnestly. Don Alfonso Fajardo sent two ambassadors, namely, Don Juan de Arceo and Don Fernando de Ayala, who were very influential men of Manila; they carried a goodly present with them. But that barbarian refused to admit them, whereupon they returned abashed, without effecting anything. All this rancor has arisen through his expulsion of the orders [from Japan], and his prohibition against preaching any new religion in his country. Although the emperors have done this in their zeal for their idolatries, the credence given to a falsehood told them by the Dutch has aided greatly in it. The Dutch told the emperor, in short, that he should beware of the European religious, for that by their means the king of Castilla made himself sovereign of foreign kingdoms; for after they had entered the country and reduced it to their religion, the rest was easy. It is not necessary to prove the falsity of this, so apparent is it. Disguised religious have not on that account discontinued going to Japón, but continue that work, although the severity of the persecution is ever increasing.

In the year 30, the governor sent out two large galleons, with five hundred soldiers, besides the sailors; they were ordered to capture and bring to Manila any Dutch vessel found on the coasts of Siam and Camboja. Don Juan de Alcarazo was commander of the galleons, and Don Pedro de Mendiola was admiral. They sailed the seas at signal risk, as they were not extra large ships, and the city was very anxious. For should those galleons be lost, then was lost the strength of the islands. But, finally, the Lord brought them safely home, which was not a little fortunate. In the course of their wanderings they seized two ships or junks, one belonging to Siamese, the other to Japanese. They sent the Siamese vessel to Manila, but sacked and even burned the Japanese vessel. It is said they found great riches on it. Who could know the truth? This was learned in Japón, whereupon the hate and ill-will of that people toward us redoubled. They tried to collect the value of the junk from the Portuguese, who trade with Japón. They said that, since the Castilians and Portuguese had the same king, it made no difference which one of them paid. They seized the goods of the Portuguese from them, and then the latter found their business quickly despatched. They sent their ambassadors to Manila, and a most dignified father of the Society came to manage the affair, namely, Father Moregón—a Castilian, but so changed into a Portuguese by his long intercourse with them, that he did nothing without them. Nothing was concluded upon this occasion. Later, in the year 1631, two junks came from Japón, one Portuguese, the other Japanese, with an embassy. The governor granted them audience in very circumspect fashion. On that occasion he assembled all the infantry in two columns, and had them escort the Japanese who acted as ambassadors, to whom he gave horses and trappings and a fine carriage. In short, they had come, in behalf of the governor of Nangasaqui, to confer about the junk, and the means by which trade could be opened. But it was straitly stipulated that no religious should go, for the Japanese had no liking for them. Two of our Japanese friars were the translators of all the matter contained in the letters. The governor satisfied them in everything, and treated them very well in Manila. The religious took the greatest pleasure from the embassy, considering the power of God. For when that gate was, in man’s judgment, most tightly locked, the Lord opened it. For naught is impossible to Him. Non erit impossibile apud Deum omne verbum.[81] He who brought the Magian kings to the feet of One newly-born, by following a star, that same One brings the other nations to His bosom, when He wills, and opens the door to them so that they may enter into the bosom of His Church. The religious had the greatest hope of seeing the doors of Japón opened widely, so that those harvests might be gathered. The Lord, then, has been well pleased in those kingdoms with so much blood as has been shed there by His faithful ones, in testimony of His holy law. May He act as He shall see best in this matter.

It appears that in the year 1629 the orders were moved to send religious to Japón at their own cost. These were the Dominican fathers, the Franciscans, our Recollects, and those of our own order. They furnished the expenses on shares, built a champan, hired sailors, and paid a pilot. But that expedition could not have been for the best, for the Lord proceeded to defeat it, by allowing their champan to be wrecked. Afterward, although they bought another in China (or rather in Ilocos), it had no better success. Ours spent more than five hundred pesos. The father reader, Fray Pedro de Quesada,[82] and father Fray Agustín de Chauru went. The sufferings of the religious from storms, rains, roads, and famines would not be believed. It seems that they can say with St. Paul: Omnia superamus propter eum qui dilexit nos.[83] They had to return because their superiors thus ordered, for in any other way they would not have done it; as they know very well how to suffer with Christ and for Christ, whose hardships were sweet to them, as to another St. Paul: Mihi autem absit gloriari nisi in cruce Domini nostri Jesu Christi.[84]

That same year certain splendid feasts were celebrated in Manila for the holy martyrs of Japón who were canonized by his Holiness Pope Urban VII. There were twenty-one of them. Three were dogicos of the Society; the others belonged to the order of our father St. Francis. The religious marched in glittering vestments, all at the cost of the pious and religious inhabitants of Manila. The orders invited one another. There was a general procession in which the altars were excellent. As for that of our house, if it were not the best one, none of the others were ahead of it. It is certain that the dances, comedies, and the other things which made the festival magnificent, could have been envied by the best cities of España, to the honor and glory of its sons; for they have so pacified this earth that even at the limits of the world may be seen so many grandeurs to the honor and glory of the Author of all. Of this not a little redounds to the Catholic sovereigns of España; for by their expenses of men and money the banners of the Church have floated over the most remote and unknown parts of the world. Our kings of España deserve much, no doubt, since God has made use of them for so great affairs in His service.

Governor Don Juan Niño de Tabora sent Captain Juan Bautista, who had married one of his servants, to the fort and presidio of Caragán. He was a very energetic and courageous youth, as he had proved on all opportunities that arose—both in that presidio, where he made many successful expeditions, and in other places where he had been sent. He had been badly wounded in Joló. When he beheld himself head of that fort, he resolved to make an entrance among the Tagabaloes.[85] He assembled many men from the friendly villages; as is the custom—although I know not with what justice they have taken to make forays on them, capturing them, carrying them away, and selling them, for those Indians where they go are not Moros, nor even have they done any harm to the Spaniards, but remaining quiet in their own lands, they eke out a miserable existence. But this [custom] is inherited from one [generation] to another. While about to make a foray in this manner, Captain Bautista quarreled with a chief of Caragán, the chief of all that district; and, not satisfied with treating him badly with words, the captain attacked him, threw him to the ground, and gave him many blows and kicks. Captain Bautista was unarmed, as were also the Spaniards with him, who are very self-reliant in all things. Then the chief returned to his own people and asked them if they were not ashamed of what had happened. “Then,” said he, “how do you consent that the Castilians and captain treat me thus in your presence, when you could easily kill them?” As they were few and unarmed, the natives killed the captain and twelve soldiers, and Father Jacinto Cor, a Recollect father, who was going with them. After this first misfortune, resulting from the anger of an imprudent captain, the natives went about warning and killing all the Spaniards whom they found on their coasts, and tried to take the fort by strategy. But already the matter was known, and on that account they did not take the fort, which was the only means of recovering that post. They killed four more religious, among whom was father Fray Juan de Santo Tomás, prior in Tangda, who was near the same fort. He was a holy man, as he showed at his death; for, seeing them resolved to kill him, he asked permission to commend himself to God. He knelt down, and while he was commending his soul to God, they thrust him through with a lance. This religious was very learned and devout, and took especial care of his soul. Therefore it is believed that by that title of martyr our Lord chose to take him to His glory and crown him there. They wounded brother Fray Francisco, a layman, severely, as well as the father reader, Fray Lorenzo; but they did not die, and were afterward ransomed. The other religious were very devoted to God. How fortunate they, since they died so happily and in so heroic a quest; for those idolators killed them for hatred of their teachings. As much help was taken there as possible from Sugbú. The chief commander in this was Captain Chaves, encomendero of Caragán, who was living in Sugbú. He performed good services, repairing as much as possible the evil and harm that had been begun. Afterward, the commander-in-chief, Martin Larios, went with more soldiers to punish those Indians.

It was reported as certain that those Indians, desirous of throwing off the yoke from themselves, revolted because of the result in Solog, aroused by what they saw in Joló, among a people less resolute than themselves, as well as by the lack of bravery that they had witnessed in the Spaniards. The natives gathered, and held assemblies and tried to ally themselves with the Joloans, Mindanaos, and all the other neighboring natives that could help them. Things were not in the condition that they wished; so they were gathering, and biding their time. The above opportunity was presented, and they hurled themselves to their own greater loss, since they began what they could not finish. It was permitted by God, so that the many souls whom the fathers have baptized and hope to baptize there may not apostatize; for thereabout are multitudes of heathen Indians, among whom the worship of Mahomet has not yet entered, and with the care of the fathers the harvest, without doubt, will be very plentiful.

The Recollect fathers returned to visit, or rather, to rebuild their house burned in Sugbú. They built it better, and roofed it with tile, whereby it will be safer than a roofing of nipa, which is so exposed to fire and flames.

In August, 1629, the governor sent Captain Don Sebastián de Libite—a very noble Navarrese knight, who had been a very good soldier in Flandes—to the Pintados as commander-in-chief. He went with his wife and household to the city of Santísimo Nombre de Jesús. The weather was very stormy, and they were often menaced by death. This lady, Doña Catalina de Aguilar, and her whole household were very devoted to the most Holy Child, and called upon Him with great anxiety. Finally, in a disastrous storm that struck them, where death was facing them, this lady said to her husband: “Listen, Don Sebastián, promise something to the Holy Child, so that He may help us, and may allow us to see Him.” He promised one hundred pesos. “What, no more than that?” replied Doña Catalina; “If we are drowning, for what do we love Him?” Finally, he promised five hundred pesos. The most Holy Child beheld their devotion, and miraculously saved them from their danger and conveyed them safe to Sugbú, where they fulfilled their vow. And it is a fact that although they were persons of great wealth of spirit and nobility, they are people who have less of the temporal. But what they possess is greater, which, at the end, will be a pledge of their reaching heaven.

[Father Medina’s editor, Father Coco, follows the narrative with a list of the Augustinian provincials in the Philippines from 1632–1893—eighty-two in all.]

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[1] See Vol. VIII, p. 217, note 32; also Vol. XIII, p. 292, note 39.

[2] Fray Juan de Montesdoça went to Mexico with his parents who gave him a good education. He professed in the Augustinian convent in 1575, and went to the Philippines in 1582. He quickly mastered the Pampanga dialect, and ministered in the villages of Bacolór (1590), Mexico (1593), and Macabebe (1596). He was elected subprior and procurator of the Manila convent in 1594, provincial secretary in 1597, and prior provincial in 1599. He was missionary at Apálit in 1602, and prior of Guadalupe in 1605. He died at Malate in 1612, having gone thither in 1608. See Pérez’s Catálogo, pp. 30, 31.

[3] Fray Mateo Mendoza, born of noble stock, was intended for the profession of arms. Having gone to the Philippines, he was received into the Augustinian order at Manila in 1575. He was sent to Mexico to receive holy orders, as there was then no bishop in the islands. He was missionary at Malolos in 1580, Arévalo (in 1584), San Pablos de los Montes (in 1586), and Pórac (in 1594). Although elected definitor-general in 1596, he resigned that office to go to Japan. Returning to Manila in 1598, he became first definitor in 1599, and presided at the provincial chapter in 1602; and labored at Parañaque in 1603, and Tondo in 1605, dying that same year.

Fray Agustín de Tapia was a native of Burgos, and professed in the convent at the same city. He had charge of the mission which arrived at Manila in June, 1595; was preacher and confessor in September of the same year; preacher-general in 1597; missionary in Panay in 1599; at Guagua in 1601; definitor and prior of Cavite in 1602. He died in 1604.

For brief sketch of Fray Bernabé Villalobos see vol. xxiii, note 32.

Fray Diego Cerrabe was a native of Burgos, professing in the convent of that city in 1584. On going to the islands he became confessor and preacher in 1595, examiner in 1596, and lecturer and minister at Pásig in 1600–1602, going to Europe as definitor of the general chapter in the last year, and probably remaining in Spain.

Fray Pedro(not Diego) Salcedo was born of an illustrious family in Mexico, and took his vows at that city in 1583 at the age of twenty-five. He went to the Philippines in 1598, where he exercised the care of souls in Bay in 1600, in Hagonoy in 1607 and 1617, in Bulacán in 1614, and in Malolos in 1618. He was definitor in 1602 and 1608, and prior of Manila in 1605 and 1611. His death occurred at Malolos in 1619.

Fray Juan Bautista de Montoya was a native of Castilla, and after professing at the convent in Burgos went to the Philippines, where he was subprior and master of novitiates in the Manila convent (1581–1583), and missionary in Cagayán (1583–1586), after which he returned to Manila, but the same year went to Macao, where he remained until 1591. He acted as definitor that same year, and afterward was missionary at a number of villages, where he lived a busy life, his death occurring in 1632. He wrote sermons in Tagál, and translated the catechism into the same language, and wrote a history of the Augustinian order in the Philippines.

Fray Francisco Serrano professed at San Felipe el Real in 1574. After going to the islands he labored at Macabebe, Lubao, Candaba, and Guagua until 1596, when he was appointed provincial secretary. At the end of his term in that office, he was chosen subprior of the Manila convent, visitor, and finally definitor. He died in 1613.

The above notices are taken from Pérez’s Catálogo.

[4] Fray Pedro Solier was born in the town of Barajas in 1578, and began his studies in Toledo. Me entered the Augustinian convent at Salamanca in 1593, where he remained until 1598, when he went to the Philippines. He was appointed provincial reader, and retained that office until 1603, when he returned to Spain as commissary procurator. After three years he went again to the islands, laden with honors; and after ministering for two years at Bacolór, was elected provincial in 1608, governing until 1610, when on account of the deposition of Fray Lorenzo de León, he went to Spain to give a report of that matter. He was appointed bishop of Puerto Rico in 1614 and took possession of his see in 1615. In 1619 he became archbishop of Santo Domingo. He died in 1620. See Pérez’s Catálogo, p. 57.

[5] Fray Hernando Guerrero, a native of Alcaráz, professed in the convent of San Felipe el Real in 1588. After his arrival at the Philippines, he labored in various Bisayan villages (1599–1613). In 1613, he went to Spain, whence he returned in 1617. He went again to Spain and Rome in 1625. In 1628 he was appointed bishop of Nueva Segovia, and, in 1635, archbishop of Manila. His term in the latter office was marked by contests with the Jesuits, and he was finally excommunicated by a secular priest, and then exiled to Mariveles by the governor, Corcuera—only leaving that island on signing certain conditions. He died July 1, 1641, at seventy-five years of age. See Pérez’s Catálogo, pp. 48, 49; and Buzeta and Bravo’s Diccionario, ii, p. 275.

[6] Innumerable are the names which might be cited here of religious who have given proofs of the keenest patriotism, defending the islands with the cross in one hand and the sword in the other: Father Agustín de San Pedro, a discalced Augustinian, called “Father Captain” for his prowess against the Mindanao Moros; the no less famous Father Pascual Ibañez de Santa Filomena, Augustinian Recollect, who died while bravely assaulting the fort of Abisi, Jolo, in 1857; the Jesuit, Father Ducos; the fathers of all the orders, especially the Augustinians in the war with the English; the Augustinian fathers who accompanied General Malcampo on his expedition to Jolo in 1875; Father Ramón Zueco, Recollect, of imperishable memory, besides innumerable others.—Coco.

Continuing his note, Father Coco quotes from Father Fabián Rodriguez in Revista Agustiniana for January 5, 1886, the remarkable defense and military record of the Augustinian Father Julián Bermejo in Cebú, from the latter part of the eighteenth century until his death in 1851.

[7] Fray Hernando de San José, the Japanese martyr, whose family name was Ayala, was born at Vallesteros, in 1575, and took his vows in the Augustinian convent of Montilla, May 19, 1593. He arrived in the Philippines in August, 1604, and was soon sent to Japan, whence he returned in 1607 to Manila as procurator. On his return to Japan, he labored in various places, and founded the convent at Nagasaki, of which he was made prior in 1613. He was martyred June 1, 1617. See Diaz’s Conquistas (Valladolid, 1890), pp. 76–103.

[8] Fray Hernando Morales, a native of Montilla, in the province of Córdoba, professed in the Córdoba convent, and on his arrival at the Philippines was sent to labor among the Aetas in Panay. He was minister of Sibucao in 1611, and of Laglag in 1618, in which year he took charge of San Nicolás de Cebú, going later to Dumalag. He died in the last place in 1647.

Fray Felipe Tallada was born in Estepa, in the province of Sevilla. Professing in the city of Sevilla, he was sent to the Philippines, where he labored in the province of Pampanga at various periods from 1605 to 1645. He was definitor and examiner in 1617, and procurator to Spain and Rome in 1618. His death occurred in Betis in 1645. He wrote a life of St. Nicholas of Tolentino in the Pampanga dialect.

Fray Pedro del Castillo became a conventual of Pototan in 1605, and was minister of Dingle in 1611 and 1633, of Jaro in 1614, of Laglag in 1617, and of San Nicolás de Cebú in 1621. He was also subprior of the convent of San Pablo in Manila in 1623, and minister of Santa Cruz in Ilocos the same year; was procurator-general; and exercised the care of souls in Bacarra in 1626, and in Purao in 1629, dying in 1642.

Fray Martín de San Nicolás was a native of Osma, and made his profession in the convent of Puebla de los Angeles. He was a missionary in Maluco and Japan for some years. While vicar at Guimbal in 1617, he accompanied the troops on an expedition against the Moros of Mindanao. He died at Manila in 1630.

See Perez’s Catálogo.

[9] Fray Estéban Carrillo was a native of the city of Écija and made his profession in the Córdoba convent, where he obtained a professorship. On going to the Philippines he spent four years among the highlands of Ilocos. He was preacher-general (1602–1609), provincial secretary (October 31, 1603), prior of Manila (December 24, 1603), definitor (1605), and procurator-commissary to Madrid (1607). He was one of the foremost orators in Manila, which city he left in 1609 for Spain, where he died in 1617. See Perez’s Catálogo, p. 52.

[10] Fray Pedro de Aguirre took his vows in the convent at Mexico. He was, after his arrival at the islands, a conventual in Pásig and Bombón until 1600, in which year he went to Taguig, whence he passed to Calumpit in 1602. He was prior of Santo Niño in 1603, and commissary-procurator to Spain and Rome in 1607, dying in 1631.

Fray Roque de Barrionuevo, a native of Lubia, took his vows in the convent of Agreda in 1589. In 1597 he was laboring in Tanauan, and in Malolos in 1600. In 1606, while in Hagonoy, he went to Ternate at the request of Pedro de Acuña, whence he returned in 1608. He was definitor and minister of Malolos in 1609, of Tondo in 1612. He died in 1649. He wrote a grammar and dictionary of the Márdica dialect.

Fray Miguel de Sigüenza professed at the Burgos convent in 1579. From 1581 to 1599 he labored at various missions in the Visayas and in Luzon. He was provincial secretary in 1602 and visitor to the Tagáls the same year, after which (1605) he exercised the care of souls in Hagonoy and in Calumpit until 1607, in which year he died.

Fray Mateo de Peralta was a conventual at Lubao in 1584, of Pangasinan in 1587, of Calumpit in 1590; after which he was at the missions in Mexico (1591 and 1607), Pórac (in 1594), Candaba (in 1597), Lubao (in 1602), Betis (in 1608), and Apálit in 1609, where he died in the same year.

See Pérez’s Catálogo.

[11] The text reads puerta, “gate,” which is probably an error for huerta, “garden.” See account of their establishment, in Vol. xxi, p. 269.

[12] The Franciscans now (1893) have charge of Sampaloc.—Coco.

[13] Ceded to them by the Augustinians.—Coco.

[14] Fray Jerónimo de Salas was born in Olias and professed in the convent at Madrid in 1590. He was missionary in the Philippine villages of Guagua (1602–1611) and Macabebe (1605). He served as definitor and visitor, and in 1617 was elected provincial, but died May 17 of the same year.

Fray Fernando de Santa Maria Trujillo was conventual at Calumtian in 1596, prior at Barutao in 1598, missionary at Bacarra in 1599 and 1605, at Lingayén and Laoag in 1600, at Bantay in 1602, and at Candón 1605–1611, when he was appointed definitor. After his term, he labored in Tagál villages, and died in 1618.

See Perez’s Catálogo.

[15] Fray Diego Uribe del Castillo was missionary in the Ilocan villages of Purao (1613), Santa Cruz (1614), Tagudín (1612), and Agoó (1621). He was examiner in the native language and reader of the province for some time. He died in 1622. See Pérez’s Catálogo, p. 79.

[16] Ezekiel xviii, 21, 22.—Coco.

[17] See Pérez’s Catálogo for sketches of these religious.

[18] Fray Juan Pineda was preacher and confessor in 1598, missionary at Apálit in 1602, of México in 1603, of Hagonoy in 1605, and vicar-prior of Cebú the same year. Later he returned to Manila, where he became reader, and afterward procurator until 1609. He then went to Rome to take part in the general chapter, where he obtained the degree of master of sacred theology. He died probably in 1611. See Pérez’s Catálogo, p. 64.

[19] Fray Lucas Atienza was missionary in Ibahay in 1608, of Dumalag in 1614, and prior of the convent of Ternate 1615–1617. Returning in the latter year to the islands, he was in charge of the mission of Parañaque in 1623 and of Tayabas in 1624. He was assigned to the island of Formosa, but did not go. He died at Tiaong (Tayabas) in 1631. See Pérez’s Catálogo, p. 188.

[20] Fray Eustaquio Ortíz was born in Alpechín in Mexico, making his profession in the City of Mexico. On arriving at the Philippines he was given the office of conventual procurator; and later was missionary among the Zambales. In 1602, when prior of Bolinao, he went to Japón with Father Guevara, remaining there six years. On returning to the islands he became provincial secretary (1609), prior of Santo Niño of Cebú (1614) and of Manila (1623), minister of Tondo (1626), and lastly prior of Guadalupe, where he completed the convent in 1629. He died May 4, 1636. He wrote two books or treatises in the Japanese language. See Pérez’s Catálogo, pp. 45, 46.

[21] Ecclesiasticus x, 2.—Coco.

[22] Fray Francisco de Bonifacio, a native of Sevilla, took his vows in the Salamanca convent in 1586. He was fluent in the language of Cebú, and labored in various missions among the Bisayas (1596–1611). The latter year he was chosen definitor, and in 1614 presided over the chapter. He was minister at Pásig in 1617, at Tondo in 1618, and at Bulacán in 1620. In 1621 he went to Otón, as his presence there was necessary. In 1626, while definitor, he acted as provincial because of the death of Father Becerra, after which period he had care of missions in Luzón, until his death in Manila in 1645. Two manuscripts written by him were conserved in the convent at Cebú.

Fray Vicente Sepúlveda was a native of Castilla, and professed in that province. In the Philippines he became chief sacristan of the Manila convent, and learned thoroughly the Pampanga dialect, ministering in that province for five years. He was definitor in 1611, and provincial in 1614. His term was one of discord because of his rigorous enforcement of the laws passed by the father visitor. In 1617, he was chosen to fill out the term of provincial, that office becoming vacant by the death of Jerónimo de Salas. He was killed August 21, 1617, as the result of a conspiracy of brother Augustinians who were opposed to him.

Fray Diego Gutiérrez was a native of Sigüenza in the province of Guadalajara, and professed in the convent of Agreda in 1574. He went to the Philippines in 1578, where he had charge of various missions in Luzón. He served as definitor during the chapters of 1578 and 1590. His death occurred at Lubao in 1613.

Fray Antonio de Porras was born in Sevilla and professed in the convent of that city. He arrived at Manila in 1598, where he exercised the duty of master of novitiates in the convent. He went to Bisayas instead of Japan which was his chosen field, working there from 1600 to 1639 (the year of his death). He held several important ecclesiastical offices in the Bisayas.

See Pérez’s Catálogo.

[23] Definitors are the fathers who compose the council of the provincial. Aditos are those who are to be substituted for any definitor because of his death.—Coco.

[24] Fray Fernando Becerra was born in Valladolid and took his vows in the convent of Salamanca, where he read sacred theology. On going to the Philippines he was missionary in Bantay in 1611, preacher and reader in 1613, provincial secretary in 1614, missionary at Hagonoy in 1615, at Pásig, 1617, 1620, and 1623, after having served as visitor and definitor. He was elected provincial by acclamation in 1626, but died July 31 of the same year. He left several writings. See Pérez’s Catálogo, pp. 81, 82.

[25] Fray Alonso Méntrida, an illustrious Bisayan missionary and a noted writer, was born in the city of Méntrida, and took his vows in the convent of Casarrubios in 1590, where he became reader for some time, later exercising the same duty at Manila and Lubao until he went to the Bisayas, where most of his work thereafter lay, although he ministered in some of the Luzón missions. He served as definitor in 1614, as prior of Manila in 1618, and as provincial in 1623. He died at the age of seventy-eight, on March 22, 1637. He compiled a grammar and dictionary in Bisayan dialects. See Pérez’s Catálogo, pp. 53–55.

[26] For sketches of these religious, see Pérez’s Catálogo.

[27] Juan Enriquez was a professed religious of the Toledo convent. After going to the Philippines he labored in San Pablo de los Montes in 1607, in Taal in 1608, and in Malate in 1611. He was definitor in 1617, and visitor and provincial in 1620. In 1625 he went to Spain as procurator, and died there in 1631. See Pérez’s Catálogo, p. 77.

[28] Fray Juan de Villalobos was a conventual in Panay in 1593, prior of Santo Niño de Cebú in 1599, first prior of the convent of Guadalupe in 1602 and 1605, and later visitor and definitor. He died in 1620. See Pérez’s Catálogo, p. 45.

[29] Fray Pedro García Serrano, a native of the town of Chinchón, in the province of Madrid, took his vows in the province of Castilla. He had considerable reputation as an orator, and was given the title of master in sacred theology some time after his arrival at the islands in 1613. He filled many posts in the order, among them that of vicar-provincial, definitor (1629), and prior of Guadalupe (1624–1629), as well as that of commissary of the Inquisition and calificador of the Holy Office in the archbishopric of Manila. He died in Mexico in 1631, while on a voyage to Spain, having been appointed definitor of the general chapter and commissary-procurator. He wrote some moral sermons in the Pampanga dialect, while exercising the care of missions in that province. See Pérez’s Catálogo, p. 90.

[30] Fray Alonso Ruiz was a native of Coimbra, Portugal, and professed in the Salamanca convent in 1574. He was minister of the village of Aclán in 1602, and of San Nicolás de Cebú in 1607, sub-prior of the convent of Manila and master of novitiates in 1611, definitor and prior of Guadalupe in 1617, and prior of Taal in 1620. He afterward served in a number of Pampanga villages, and died in that of Minalin in 1640. See Pérez’s Catálogo, p. 70.

[31] Possibly an error for Jerónimo Cavero, who ministered in certain Luzon villages from 1596 to 1611, and attained great fluency in the Ilocan language. He became definitor, and examiner and president of the provincial chapter of 1617. He died in 1622. See Pérez’s Catálogo, p. 51.

[32] Guimarás, opposite Iloilo.—Coco.

[33] Fray Juan de Lecea was a native of Mondragón in the province of Vizcaya, and took his vows in the convent of Burgos. Arriving at the Philippines he was destined for the Bisayas, laboring in various missions in that district from 1600 to 1618, during which time he filled several ecclesiastical offices. He died in 1618 at Otón. See Pérez’s Catálogo, p. 56.

[34] Fray Silvestre Torres, a native of Córdoba, was missionary in Japan in 1616, subprior of the convent of San Pablo in Manila in 1617, minister of Malate in 1618, and prior of Ternate 1620–1623. On returning to Manila he had charge of the convent of Batangas, and died in the Manila convent in 1626. See Pérez’s Catálogo, p. 86.

[35] Fray Diego Oseguera was a choir student in 1607, minister of Mambúsao in 1611 and of Baong in 1614. He was especially useful in quieting the Indians who were in rebellion in the Bisayas. He died in 1615. See Pérez’s Catálogo, pp. 187, 188.

[36] Francisco Encinas, S.J., was born at Avila in 1570, and took his vows in 1596. After going to the Philippines, he taught grammar for some time, and then spent more than thirty years in the Bisayas. Having been sent to Rome as procurator for his order, in 1626, he was captured by the Dutch; but, after ransom, returned to the Philippines in 1632, and died at Manila, January 11, 1633. He was equally versed in Tagál and the Bisayan speech. See Sommervogel’s Bibliothèque.

[37] Fray Juan de Montemayor was confessor to Governor Juan de Silva and a prominent orator. He was stationed at Malate 1614–1620, being appointed provincial secretary in the latter year. He was procurator-general in 1621, prior of Santo Niño de Cebú in 1623, missionary at Pásig, 1625–1629, of Parañaque in 1626, provincial chronicler in 1630, and prior of Guadalupe in 1635. He died at Manila in 1638. See Pérez’s Catálogo, p. 88.

[38] Fray Agustín Mejía was a Mexican missionary, and after going to the Philippines served in mission work in México in 1608, in Bacolór in 1611, in Guagua in 1614, and in México in 1617. He was prior of Manila in 1615, definitor, visitor, and vicar-provincial; and died in 1630, leaving a volume of Ilocan verses, the “Life of San Barlám y Jósaphat,” which remained many years in the convent of Bantay. See Pérez’s Catálogo, p. 79.

[39] Fray Pedro Lasarte (not Lesarte) professed in the convent of Toledo in 1572. He was missionary in Purao in 1600, in Bacarra in 1602, in Bauang in 1605, 1611, 1614, and 1620, and in Bantay in 1608 and 1611. He was definitor in 1617, prior of Manila in 1626, and again missionary of Bantay in 1629, dying in that place in 1636. See Pérez’s Catálogo, p. 50.

[40] For sketches of these Augustinians, see Pérez’s Catálogo.

[41] Pérez mentions no missionary by this name.

[42] Evidently an error for Fray Miguel de Suárez. He was from the branch of the order in India. In the Philippines, he served as a Tagál and Visayan missionary, laboring in Batan in 1605, in Masbate in 1607, in Ibahay in 1611, in Aclán in 1614, in Panay in 1617, in Batangas in 1621 and 1633, in Tanauan in 1623, in Tambobong in 1626, in Taal in 1629, in Bugason in Bisayas in 1630, in Guiguinto in 1632 and 1639, in San Pablo de los Montes in 1636, and in Caruyan in 1641. He was also procurator-general in 1620, and prior of the convent of Cebú in 1638, dying in 1642. See Pérez’s Catálogo, p. 186.

[43] In the unfortunate event which Father Medina mentions with as much minuteness as candor, two important points must not be overlooked by the judicious reader, which were the cause of this unfortunate deed. One was the extreme harshness of the provincial in his government, which must have been very excessive.... The imposition of new commands must have been very heavy for the religious, since even laymen intervened with the provincial, either for him to moderate unnecessary harshness or to renounce the provincialate. The second fact which also enters strongly into this case, is human passion exasperated even to obscuring the intelligence, and personified in Father Juan de Ocadiz, ... a man peevish and melancholy.... Hard beyond measure must he have thought the measures taken against him. He saw in the distance his perpetual dishonor, yet did not have the virtue sufficient to resign himself; and, instigated by the spirit of evil, perpetrated the crime which he expiated with his own life.—Coco.

[44] Literally, a sack containing one thousand pesos in silver.

[45] There were eleven Augustinians martyred, and they received beatification from Pius X in 1867.—Coco.

[46] Equivalent to the English proverb, “Misfortunes never come singly.”

[47] Fray Antonio Ocampo was of the province of Castilla, and was a religious of great activity. He was missionary to Bulacán in 1618, to Tondo and Hagonoy in 1626, and definitor in 1620. He was sent to Spain as procurator in 1632, but died at Acapulco on the way thither. See Pérez’s Catálogo, p. 91.

[48] Fray Juan Ennao took his vows in the Toledo convent, and became an excellent preacher. He was stationed at San Pablo de los Montes in 1609; at Bulacán in 1611 and 1613; at Bay in 1613 and 1617; and at Taal in 1614. He was provincial in 1615, and prior of Guadalupe the same year, definitor in 1620, visitor and provincial in 1629, returning for the third time after his provincialate to the village of Bulacán (1635), where he died in 1636. See Pérez’s Catálogo, p. 77.

[49] Fray Lúcas de la Peña was very fluent in the Bisayan language, and labored in the missions of the Bisayan group from 1600 to 1630, probably dying soon after the last named year. See Pérez’s Catálogo, pp. 184, 185.

[50] Spanish, del tropel de los caballos—literally, “from the trampling of the horses.”

[51] “He said that those were true monks who, stifling their own wills, wished or refused nothing, but desired only to obey the commands of the abbot.”

[52] Paul’s Epistle to the Hebrews, x, 30.—Coco.

[53] Psalms civ, 15.—Coco.

[54] Fray Alonso Rincón professed in the convent of San Felipe el Real, and after going to the Philippines became preacher at Arévalo in 1607, and was minister in Betis in 1609 and 1626. After administering the villages of Pórac in 1611, Macabebe in 1614, and Guagua in 1615, he was appointed definitor, visitor, and prior of the convent of Manila in 1617. He was commissary-procurator to Spain and Rome in 1618, and returned to Manila in 1622. He was elected definitor for the second time in 1629, and died at Manila in 1631. See Pérez’s Catálogo, p. 77.

[55] The native dish of rice.

[56] See Pérez’s Catálogo for sketches of these friars.

[57] Spanish, Rutenos—a now obsolete name for Ruso (“Russians”). The term Ruthenians is applied to the people of Little Russia (also known as Ukrania and Ruthenia), dwelling in the steppes of Southern Russia, mainly in the valley of the Dnieper River; they have also extended into Hungary and Galicia. The reference in the text to “Russians” probably indicates only somewhat vague or erroneous notions as to the geography and political condition of Western Asia at that time: for it was not until 1722 that the Russians advanced beyond the Black Sea into Asia, conquering the province of Caucasus. Medina’s “Diego Rodrigo” apparently means Fray Rodrigo de San Miguel (Vol. XXI, p. 116), who spent some time in Persia and Chaldea, and converted many “schismatic Christians” there to the Roman Catholic Church. On his return to Rome, he carried a letter addressed to the pope, from “the Chaldean Christians of Bassora.” See Vol. XXI, note 62.

[58] Fray Diego del Aguila, a master of the number in the ecclesiastical province of Andalucía, was, in spite of his protests, elected superior of the province of Mechoacán in Mexico while en route for the Philippines; but he finally followed his first determination, and sailed for the islands in 1618. He there became visitor, definitor (1623), vicar-provincial, prior of Guadalupe (1620), and president of the provincial chapter in 1626. He died at Manila in 1628. See Pérez’s Catálogo, p. 98. Pérez has evidently confused Diego del Aguila with Lúcas de Aguilar, who was definitor in 1650. See Diaz’s Conquistas (Valladolid, 1890), p. 516.

[59] Fray Hernando Cabrero professed at the Córdoba convent in 1601. He became sub-prior of Manila in 1609, and of San Pablo de los Montes in 1618, 1626, and 1629. He also acted as definitor, examiner, and definitor-general, and died at sea while en route to Nueva España. See Pérez’s Catálogo, pp. 78, 79.

[60] Fray Francisco Coronel was a native of Torija in the province of Guadalajara, and took the habit in Mexico. He went to the Philippines in 1606 as deacon. He had charge of the parish mission of México in 1611, and officiated later in Lubao (1613), Bacolór (1617, 1629), and Macabebe (1620, 1626). He was definitor twice, and also visitor and prior of the convent of Guadalupe in 1619. See Pérez’s Catálogo, p. 80.

[61] For sketches of these friars, see Pérez’s Catálogo.

[62] Fray Francisco Villalón was minister at Tondo in 1630, and labored later in the villages of Tambolong, Tanauan, Caruyan, Bay, Hagonoy, and Guiguinto, until 1653. He was twice definitor (1638, 1653), and prior of the convent of Santo Niño (1645). He died in Guiguinto in 1655. He was well versed in the Tagál language. See Pérez’s Catálogo, p. 104.

[63] Fray Estéban Peralta held various charges in the province of Castilla before going to the Philippines. He was stationed in the islands at the mission in Cebu, being proposed several times as provincial. In 1623 he was procurator-general, in 1626 definitor, and was at the missions at Tondo (1629) and Hagonoy (1632), where he died. See Pérez’s Catálogo, p. 98.

[64] Fray Jerónimo Medrano was a native of Estella, and took his vows at the convent of Soría in 1604. He labored in the missions of Caruyan (1615), Quingua (1617), Malolos (1620), Taal (1621), Hagonoy (1623), Parañaque (1629), and Tondo (1638 and 1647). He was definitor and visitor, and three times provincial (1632, 1641, and 1650). His death occurred in 1656. See Pérez’s Catálogo, p. 88.

[65] Fray Alonso Carbajal was a native of Salamanca, and professed in the province of Castilla, where he read sacred theology and obtained the degree of master. Dates regarding his life are meager. He was prior of Manila in 1623 and 1653; of Guadalupe, 1638; definitor, 1626 and 1653; visitor and provincial, 1644; while he renounced several bishoprics. Besides this he had charge of mission work in Guagua in 1620, Macabebe in 1632, and Bacolór in 1650, after which he served in the Bisayas until his death. See Pérez’s Catálogo, pp. 96, 97.

[66] Kings III [i.e., Kings I of the Protestant version], v, 4.—Coco.

[67] Fray Pedro de Torres was born in Andalucía. He ministered in the Philippines in Mambúsao in 1629, and at Oton in 1632, dying in Manila about 1633. See Pérez’s Catálogo, p. 100.

[68] Fray Juan Gallegos was a native of Mancha, and took his vows in the convent at Burgos. He was Ilocan minister at the town of Narvacán (1620) and Laoag (1623). He refused an appointment (1625) as procurator to Spain and Rome, preferring to devote himself to his ministry. He was at Bantay in 1626 and 1630; at the villages of Candón in 1629, 1635, and 1644; and Bauang in 1633. He was subprior in 1617, and twice definitor and visitor, dying in 1648 at Candón. See Pérez’s Catálogo, p. 94. He is to be distinguished from the other Augustinian religious of the same name who died while definitor in 1581.

[69] Fray Francisco del Portillo was one of the best orators of his time. He died in 1628 after exercising the care of souls in Purao in 1626, and taking possession of the land necessary to found a convent in Formosa. See Pérez’s Catálogo, pp. 103, 104.

[70] “They hanged them on gibbets in the sight of the sun.”

[71] Fray Francisco de Santa Maria Oliva took his vows in the Toledo convent in 1581. He was minister of Dumaguete in 1599, and later of Potól, Ibabay, Mambusao, and Jaro, until 1628, when he died. See Pérez’s Catálogo, p. 38.

[72] In the text, actuanse, which is apparently a misprint for actuante.

[73] Pérez (Catálogo, p. 107) says that this friar, whom he calls Bartolomé Blas Esterlich, was from Flanders. He was a confessor and preacher in Manila, and ministered in the Ilocan villages of Bangui (1633) and Agoó (1635), dying in 1640.

[74] For sketches of these friars, see Pérez’s Catálogo.

[75] Fray Nicolás de Herrera was a missionary in Sesmoan (1618), Lubao (1623 and 1626), and Bacolór (1632). He was definitor in 1629, prior of Manila in 1635, and president of the provincial chapter in 1638, dying in 1647. See Pérez’s Catálogo, p. 89.

[76] Fray Martín de Errasti was a native of Vizcaya, and professed in the convent of Burgos. After going to the Philippines, he became missionary in Pórac, Apálit, and Bacolór (1635). He acted as definitor and prior of Manila. He was elected provincial in 1638, but died in 1639. See Pérez’s Catálogo, p. 93.

[77] Cristóbal de Miranda was a missionary in the villages of México in 1614, and of Apálit, Betis, Sesmoan, Guagua, Minalin, Candaba, Macabebe, and Bacolór until 1641. He was definitor in 1632 and died in 1646. See Pérez’s Catálogo, p. 88.

[78] Fray Lorenzo (not Alonso) Figueroa labored in the villages of Caruyan, Parañaque (1620), Santa Cruz (1626), and Agoó (1626). He was elected prior of the convent of Santo Niño de Cebú in 1629, after which he was sent to the villages of Lipa, Bigaá, Malate, Sala, Malalos, and San Pablo de los Montes (1653). His death is not recorded. See Pérez’s Catálogo, p. 96.

[79] Doubtless masses for the deaths of Father Pedro García and Father Cabrera.

[80] Fray Pedro de la Peña was born in Burgos, and professed in the convent of Badaya in 1599. He worked in the Ilocan villages of Bantay, and Narvacán (1617). After laboring also in the villages of Apálit and Macabebe (1626), he was chosen commissary-procurator to Madrid (1630), dying in the following year, aboard ship. See Pérez’s Catálogo, p. 86.

[81] St. Luke, i, 37.—Coco.

[82] Fray Pedro de Quesada, a native of Jaen, took his vows in the province of Castilla. He was appointed preacher-general and reader of theology in 1630, and labored afterward in the villages of Malolos (1632), Lipa (1636), and Bulacán (1638). In 1639 he went to Spain as procurator-commissary of Madrid and definitor-general; but the intermediary chapter having annulled his appointment, he set out again for the islands as president of a mission of religious, dying in Mexico in 1645. See Pérez’s Catálogo, p. 107.

[83] Paul’s Epistle to the Romans, viii, 37.—Coco.

[84] Paul’s Epistle to the Galatians, vi, 14.—Coco.

[85] Blumentritt in his List of Native Tribes of the Philippines (Mason’s translation, Washington, 1901), says of the people of this name: “In a chart of the Philippines for 1744, by P. Murillo Velarde, S. J., this name is to be seen west of Caraga and Bislig (Mindanao). English authors speak of the Tagaboloyes, Waitz mentions their clear color, and Mas calls them Igorrotes. Others add that they were Mestizos of Indians, and more fables to the same effect. Their region has been well explored, but only Manabos and Mandayas have been found there. The last named are clear colored, so Tagaboloyes seems to be another name for Mandayas. The name sounds temptingly like Tagabalíes.”