The Philippine Islands, 1493-1898 — Volume 28 of 55 / 1637-38 / 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

The Religious Estate in the Philippines

[This survey of religious affairs in the islands is taken from the Chronicas (Manila, 1738) of the Franciscan chronicler San Antonio, vol. i, pp. 172–175, 190–210, 214–216, 219, 220, 223–226.]

Chapter XLVI

Ecclesiastical theater of the Philipinas Islands

510. Who does not express wonder that the evangelical preaching in these islands (and more especially at Manila) is so eloquent; that the worship in the temples has a veneration as perennial as it is ceremonious; that the holy orders maintain themselves in the most strict observance of their institutes and rules; that the Christian church is so happily increased; that devotion is so well received; and that justice is so uprightly administered? For, if one considers without prejudice, these are certain precious gems, so resplendent and so exquisite, that the crown of España can glory in adorning itself with them—even though it he, as is the fact, the Spaniards who shape those gems from justice. All this so ennobles these islands that they are reported as extraordinary among all these lands.

511. This ecclesiastical theater of the city of Manila demands huge tomes from justice for its history, which the limits of my history do not permit; and a very ingenious pen for its praises, which is not united with my lack of eloquence. I have seen some voluminous writings on this subject, which I have no time to follow. I have seen some that are written so meagerly, that my own interest [in the subject] is offended. May it please God that my design, which confesses itself debtor to all, may now find a proper medium.

512. The first church of Manila was erected as a parochial church, under the title of the Immaculate Conception of our Lady, at the end of the year 1571, when the adelantado and conquistador, Legaspi, divided the lands and site of Manila. Although I have read in a certain manuscript that that first erection was made with four clerics, I cannot find in history anything that verifies this statement. For the printed histories of these islands state that when the adelantado Legaspi divided the land, he summoned the natives of Manila and their ruler, Raja Matanda; and, placing the fathers of St. Augustine in their presence, told them that those were their true fathers, and their instructors in the law of the true God, who had come to teach it to them; and there is no mention of any secular.

513. Further, I think that the licentiate Don Juan de Vivero was the first cleric who came to these islands. Although he came hither in the year 1566, in the famous ship “San Geronymo,” five years before the conquest of Manila, it is not proved to my satisfaction that he was ever in Manila; and it is more probable that he remained in Zebu, the first land that was conquered. Another cleric was the licentiate Don Juan de Villanueva, of whom the only thing known is that he was a priest, and that he lived but a little time—and that after the erection of the church. Another cleric who came earlier [than the latter] was Don Luis Barruelo, who had been sent to Philipinas by the archbishop of México, as associate of the above-mentioned Don Juan de Vivero, so that they might be the judge-provisors and vicars-general of all the islands; for the archbishop thought that this provision belonged to his care and jurisdiction, as he was the prelate nearest to these islands. But Don Luis Barruelo arrived at the islands in the year 1577, six years after the foundation of Manila. Therefore it appears that the Augustinian fathers were the only ones who exercised the entire government in utroque foro,[1] and the parochial administration of Manila and all the islands. To them succeeded, in the said government, the discalced Franciscan religious, until the arrival of the most illustrious Salazàr, first bishop of Manila.

514. This church, when first erected, was poor. Although with the lapse of time it had sufficient incomes, yet, with the fires and continual earthquakes, the church buildings were ruined. Thus, because of the earthquakes of the year 1645, the church of La Misericordia was used as the cathedral church from November 26, 1652, until June 7, 1662, when possession was taken of the new church. The latter is still standing, and was built by the zealous and costly efforts of the holy archbishop, Don Miguel de Poblete, albeit he did not leave it entirely finished. His Excellency placed the first stone April 20, 1654. It was a square slab, and bore the following inscription: “The Church being under the government of Innocent X; the Españas, under King Phelipe IV the Great; and these islands, under Don Sabiniano Manrique de Lara, knight of the Order of Calatrava: Don Miguel de Poblete, its metropolitan archbishop, placed this stone, April 20, 1654, for the building of this holy cathedral—its titular being the Conception of our Lady, and its patron, St. Andrew the apostle.” It was completed later (on August 30, 1671), by the dean his nephew, the master Don Joseph Millan de Poblete, who was afterward bishop of Nueva Segovia. It is a beautiful stone building. It is forty brazas long by fifteen wide, and five high. It has three principal doors, corresponding to the three naves of its structure. Along the two side aisles it has eight chapels on each side [of the church], with two sacristies—one for Spaniards, and the other for the natives of this country. The capacity of its choir is fifty-two. Its stalls are of red wood. The steeple is high and beautiful, and has fourteen bells—a larger number and larger in size than the old bells, and lately cast anew—and has upper works of wood, which are not used. The church is under the personal care and watchful management of the archbishop of Manila who is now governing. The houses of the ecclesiastical cabildo are contiguous to the church.[2]

515. Gregory XIII was the one who erected that first parochial church into a cathedral, by his bull given at Roma in the seventh year of his pontificate, namely, in that of 1578, at the petition of our Phelipe II, king of the Españas. He assigned it twenty-seven prebendaries of whom the king appoints those who are necessary. They consist of five dignitaries—dean, archdeacon, precentor, schoolmaster, and treasurer; three canons (the fourth having been suppressed by the Inquisition, as has been done throughout the Indias); and two whole and two half racioneros, by virtue of a royal decree given in Valladolid, June 2, 1604, countersigned by Juan de Ybarra, the king’s secretary. With the above, and two curas, sacristans, master-of-ceremonies, verger, etc., this church is very distinguished and well served, and the choir is quite crowded at all canonical hours. At its first erection, the advocacy of the most pure Conception was bestowed upon this church, and it has been preserved up to the present time.

516. The archbishops of Manila receive the salary of 5,000 pesos of common gold, by virtue of his Majesty’s decree given at Madrid, May 28, 1680; the dean, 600 pesos, by virtue of royal presentation; the four dignitaries of this holy church—namely, archdeacon, schoolmaster, precentor, and treasurer—each receive 500 pesos, for the same reason; the three canons—namely, the doctoral, the magistral, and he of grace—each 400 pesos, for the same reason; the two racioneros, each 300 pesos, for the same reason; the two medio-racioneros, each 200 pesos, for the same reason; the master-of-ceremonies, 200 pesos, by a royal decree dated February 22, 1724; the two curas of the holy church—one for the Spaniards, and the other for the natives and blacks—each 183 pesos, 6 tomins, and 7 granos.

Chapter XLVII

Jurisdiction of the archbishopric

536. The archbishopric of Manila extends its jurisdiction through the entire provinces of Tòngdo, Bulacàn, Pampànga, Taàl, or Balayàn; even to Mindòro and Marindùque; all the coast of Zambales, up to the point and bay of Bolinào; Laguna de Baì, and its mountains, to Mahàyhày inclusive; and the jurisdictions of Cavite, Marivèlez, and the city of Manila.

Chapter XLVIII

Ecclesiastical tribunals of Manila

537. For the despatch of its business this archiepiscopal ecclesiastical tribunal has its provisor and vicar-general, with his chief notary and fiscals. It has a house which is used as the prison of the ecclesiastical tribunal, which has a capacious living-room, and separate lodgings for the seclusion of abandoned women.

Commissariat of the holy Inquisition

538. There has been and always is in this city of Manila a commissary of the Holy Office of the Inquisition, appointed by the holy tribunal of México.[3] That commissary is the superior and superintendent of all the commissaries scattered about in the islands—namely, in Cagayàn, Pangasinàn, Camarìnes, Zebù, Ilòcos, and the island of Negros; and at Manila another private commissary for the fathers of the Society, who is always an honored cleric. The tribunal here is formed of the said superintendent-commissary with his chief constable and his notary. Its council of ministers comprises various examiners of books and writings, counselors, and familiars. There are always three or four superintendent-commissaries appointed, so that in case of death or removal another may succeed promptly to the office; but only one of them exercises the office [at any one time]. From the time of the venerable martyr of Syan [i.e., Siam], Fray Juan de San Pedro Martyr, or Maldonado, the first commissary in these islands (who died December 22, 1599), until the present commissary, the very reverend father ex-provincial Fray Juan de Arechederra (a son of the convent of San Jacinto de Caracas, of the province of Santa Cruz of the Indias, and graduated with the degree of doctor from the celebrated university of México), this office of superintendent-commissary has been vested in the religious of our father St. Dominic successively, without other interruption than the short interval of seven years—when an Augustinian, Father Joseph Paternina, exercised the office, beginning with October, 1664, when he succeeded father Fray Francisco de Paula, until July of 1671. Then father Fray Phelipe Pardo, afterward archbishop of Manila, assumed the office, because of the dismissal of Father Paternìna from his office by a sentence of the holy tribunal of México, because he unjustly issued acts against and arrested the governor of these islands, Don Diego de Salcedo. This commissariat has always been a post of great honor, authority, and credit, and is for that reason eagerly sought by the most distinguished members of the order. But, the tribunal of México having requested the fathers superintendent-commissaries to make investigations, in order to act as such, the Dominican fathers excused themselves, as they live here without incomes, and were unable to make investigations because of their increased expenses; and Father Paternìna being in México on that occasion, he easily obtained the office which afterward cost him so much.

Tribunal of the Holy Crusade

539. The erection of the apostolic and royal tribunal of the Holy Crusade in the city of Manila (as the capital of these islands, where the royal Audiencia resides), had its foundation in the general decree of Phelipe III, given in San Lorenzo, under date of May 16, 1609.[4] In consequence of that decree, that tribunal is composed of a commissary-subdelegate-general, who performs the duties of president, and is appointed by his Majesty, with the advice of the supreme council of the Holy Crusade; an auditor, who is the senior auditor of the royal Audiencia; and the fiscal of the same body—all of whom receive a special salary for their duties. For the computation of its accounts, the senior accountant of the royal officials serves, in accordance with the terms of the above-mentioned royal decree. For their business they have a secretary; a chief notary, with a salary; and four notaries, without any assigned salary, but who receive the fees from the business transacted by them. For the expedition of the bulls (which are published biennially in these provinces), the suitable number, and at all prices—bulls for the living and for the dead, de lacticinios, and of composition[5]—are sent from Europa, with the bundles of despatches and instructions from his Majesty and from the apostolic commissary-general. Having been first examined and numbered before the subdelegate-general, they are deposited under good security in the royal magazines of this capital, where pay-warrants are issued for the treasurer-general or manager, into whose charge this business is given.

540. From the first foundation, it was established that the preaching of each biennial term should occur on the twenty-eighth of October. But with the beginning of the year 1736 that date was transferred to the first Sunday in Advent, by order of his Excellency the commissary-general, so that the preaching might be on the same date in all the kingdoms and seigniories of the royal crown.

541. The management and despatch of this concession, and the collection of the alms and proceeds from it, were regularly included, annexed, in the agreements which were made with the royal apostolic tribunal of the City of México—the treasurer-general of the kingdom naming a substitute deputy, who should have in his charge the matters pertaining to these Philipinas. When that was omitted, it was in charge of the royal officials of these treasuries, in accordance with the royal decrees which have so provided it. Certain publications intervened, which were entrusted, by special arrangement, to the inhabitants of Manila, independently of the treasurer-general of México. But lately, the dependence of Philipinas on the arrangements of that kingdom having been dispensed with, a solemn agreement was made with the royal apostolic tribunal of this capital, for the six biennials of the thirteenth concession, by General Don Joseph Antonio Nuño de Villavicencio, proprietary regidor of this city (who obtained a letter from his Excellency the bishop, an inquisitor, and former apostolic commissary-general of the said Holy Crusade); and the said contract having terminated, a new one was made by General Don Diego Zamudio, an inhabitant of the said city, who is charged with this enterprise for the six biennials of the current and fourteenth concession.[6]

542. For that expedition the said treasurers give bonds in sufficient form. They appoint the receiving treasurers, who attend to the expense of bulls in all the villages of the provinces that are included in this jurisdiction, and place the proceeds of this concession, as they become due, in the royal treasury of Manila, or in those of México, according to the agreement at the time of contract.

Chapter XLIX

Churches and colleges of Manila

Royal chapel

543. Inside the walls of the city of Manila, and at the extreme northeast by north section of it, stands the royal chapel, which has the title of Nuestra Señora de la Encarnacion [i.e., our Lady of the Incarnation], and contains the most holy sacrament. It is a very elegant structure, and was founded by Governor Don Sebastian Hurtado de Corcuera. It is used for the chapel functions of the royal Audiencia, for the spiritual administration of the royal hospital for the soldiers of the army, and for their burial. For this last purpose, the chaplains go without any subordination to the parish church, wearing the cope, and with cross carried high, through the public streets to the said royal hospital for the bodies of the deceased soldiers, which they carry with all manner of solemnity to the royal chapel, where they are buried. For the above, and so that they may serve in the chaplaincies of the galleons in this line, and for the divine worship of the said chapel, the chapel has its chief chaplain, and a number of royal chaplains, sacristans, and other ministers, who serve it with great decorum and pomp. This is a rich church, and is beautifully adorned with altars, reredoses, pulpit, and sacristy; it has choir, organ, and a goodly band of singers; and rich ornaments, and sacred vessels of silver and gold—and, in particular, a monstrance of pure gold, valued at eleven thousand ducados.

Royal hospital

544. Not very far from this royal chapel, and more toward the center of the city, is the said royal hospital, for the soldiers of the Manila camp. It has its own chaplain, manager, physician, surgeon, apothecary, and all the other necessary provisions.

Royal seminary-college of San Phelipe

545. His Majesty asked Don Fausto Cruzat y Góngora, governor of these islands, by a royal decree of November 28, 1697, to inform him whether there was or was not a seminary-college for boys in Manila, for the service of his cathedral church; and that, in case there were not, he should set about its foundation and building. He was to advise his Majesty of the expenses necessary for it, and for its necessary maintenance. The governor reported; and, by another royal decree of April 28, 1702, the piety of his Catholic Majesty decided upon the foundation of a royal college in the city of Manila, which should be a seminary for eight seminarists. The sum necessary for its building and maintenance was to be appropriated from the funds accumulating from vacancies in the bishoprics of these islands, and from the tithes; and, if necessary, from the funds of the royal treasury. All was to be done with the advice of the archbishop of Manila, and his Majesty was to be informed of all that was done. Everything was carried out by the governor and master-of-camp, Don Domingo de Zabálburu; and, with the approval of his Excellency the archbishop, Don Diego Camacho y Avila, the plans for the building of the seminary were begun with all possible energy. By a general meeting of the treasury tribunal, held May 22, 1705, four thousand pesos were appropriated to General Don Miguel de Elorriaga for the encouragement of this enterprise.

546. With the arrival at these islands of the patriarch of Antiochia, Cardinal Don Carlos Thomas Millard de Tournòn,[7] in the year 1704, and with the stay of the abbot Don Juan Baptista Sidòti[8] in the islands, until he went to Japon, that work was strengthened by various alms, which the said Sidòti went about collecting for it, until he succeeded in giving it a stone foundation one vara high. The seminary was called San Clemente, in honor of the pope.[9] Then writing to Madrid and to Roma the progress that had been made—namely, that the seminary was already in operation, and that the number of the seminarists exceeded twenty, and attributing that glory to the said gentlemen and to their efforts, it was advised that the said cardinal should select those persons whom he thought proper for master and rector. Pontifical commission was assigned him for that, and in fact, in the year 1707, the licentiate Don Gabriel de Istùris was appointed rector, and the bachelor Don Hypòlito del Rio as master of the seminarists. On November 28 of that year, the first eight seminarists were received by the governor of these islands, Don Domingo de Zabálburu. The archbishop and governor of these islands helped in all these plans, and, in addition to the above alms, contributions were made from the revenues of the royal treasury.

547. Having been informed of all this news, the apostolic nuncio at the court of España presented himself before the Catholic Majesty in the name of the pope (who had been informed by the archbishop and the governor of Manila), asking that his Majesty would deign to consider as valid the said foundation in the aforesaid form in the city of Manila—since it meant glory to his crown to have a seminary in these islands, from which so many advantages would follow for the spread of the Catholic faith in Japon, and China, and among other barbarous peoples, by rearing subjects in the said seminary in virtue and learning as evangelical ministers, of whom there was so much need. That was to be without any expense to the royal treasury, since some of its seminarists were supported with alms, and some with the revenues that belonged to their own houses.

548. His Majesty consulted his royal Council of the Indias. From their examination of the matter a royal decree resulted, dated at Madrid, March 3, 1710, and countersigned by his Majesty’s secretary, Don Felix de la Cruz Ahèdo, and with the rubrics of five members of the Council of the Indias. In it his Majesty manifests his just anger at such innovations and prejudicial proceedings through the agency of foreigners, when his Majesty had ordained it so long beforehand; and that, with what had been done, there should be given room for such progress to be attributed in the Roman court to the active diligence of foreigners, when his Catholic zeal had sent, at the cost of his royal treasury, and maintained in these parts the great number of learned regular missionaries [who are there] for the conversion [of the heathen], and the propagation of the holy gospel. He was angry also because this news had come to his royal ears by other vehicles than his vassals and ministers, and that foreigners had been allowed in these islands without his royal consent.

549. Therefore, in the said royal order, his Majesty commands that all the foreign seminarists be taken out of the said seminary, and that only the eight before decided upon be left, since those were his vassals. He allows at the most, sixteen boarders, and all those shall enter only by permission of the governor of these islands, as the vice-patron; and the building of the said seminary which his Majesty had before ordered shall be promoted. If there should be persons, who in good faith would have aided the new seminary with buildings, incomes, and other gifts, it is asked that they consent to apply these on the building of the seminary intended and ordered by his Majesty. In case that they do not agree to that, the just price of whatever can be useful for this desirable end shall be paid to them; and what is useless shall be restored to its owners, except such buildings as may not be necessary, which shall be immediately demolished.

550. By virtue of the royal decree to the royal Audiencia, and those decrees which accompanied it for the archbishop and governor of Manila, the building which (as above stated) was already begun was demolished, and today it is used as the summer palace of the governors; and all the orders expressed in the said decrees were carried out. On May 6, 1712, the course of arts was inaugurated in the royal seminary of San Phelipe (for thus did his Majesty order it to be called, and that the name of San Clemente be erased), with the bachelor Don Bartholome Caravallo, presbyter, as master. He was appointed by decree of the superior government, during the governorship of the count of Lizarrâga, Don Martin de Ursua. Doctor Don Francisco Fermin de Vivàr was appointed master of theology on July 5, 1714. At his death, the master Don Ignacio Mariano Garcia, who is at present doctor in theology, canon of this holy church, and rector of the said royal college, succeeded to the office. After that time, they began to have public theological theses there, with the help of the communities of Manila. Still later, esteeming it advisable for the royal treasury, the offices of master of arts and theology were suspended, and only that of master of grammar is preserved. The seminarists who may choose to continue their scholastic studies, go to the university of Santo Thomas to hear lecturers there. That is the present course; and the said seminarists, after being present at the service of the cathedral church—their first duty—go to the university of Santo Thomas for the ordinary lectures which are given to them.

Royal professorships

551. In the year 1717, his Majesty (may God preserve him) sent three professors to the city of Manila, with suitable salaries, to erect and conduct three professorships—of canons, institutes, and laws: these were in fact, erected and conducted in this city, in one of its most notable and roomy houses. In the year 1724, because of the promotion by the king of Don Julian de Velasco, one of the professors, to the royal Audiencia of México, and as there were no suitable persons [for these chairs] the royal Audiencia of these islands communicated that fact to his Majesty on June 10, 1726, as well as the small results and increased expenses that were experienced from those professorships. Therefore, the royal Audiencia had made provision, while awaiting a new royal order, for maintaining the two professorships, with the same two lecturers who held them. However, there was some change, the professorship of canons being given to the very reverend father Pedro Murillo Velarde, of the holy Society of Jesus; while the place where the lectures were given was changed to the college of San Ignacio, of the same Society, where its provincial generously assigned a room for the exercise [of these lectureships] and for literary functions. In view of that, the king ordained, by his decree of July 26, 1730, the suspension of everything enacted therein by that Audiencia—doing away, for the time being, with the foundation of the royal university; and saving the royal treasury more than ten thousand pesos per annum, which had been fruitlessly spent. Now, very recently, his Majesty, by a decree dated San Lorenzo, October 23, 1733, has determined that there shall be a chair of canons and another of institutes in the college of San Ignacio; and he also determines that there shall be the same at the university of Santo Thomas. Such is the present condition of the king’s professorships, until a new order is given.

Royal seminary of Santa Potenciana

552. The royal seminary of Santa Potenciana was built in Manila, where it is situated, in the year 1591. At that time Don Fray Domingo de Salazàr was bishop, and he aided it with his alms; while the governor of the islands was Gomez Perez Dasmariñas. It was established in some houses and on a plot of ground given for that purpose by Captain Luis de Vibanco, factor of the royal treasury. There also was built the church with the title of St. Andrew the apostle, the patron saint of Manila. That church is thought to be [on the site of] the ancient chapel of St. Andrew which, as appears, was in that same spot, according to several papers which I have seen of the year 1580. The seminary has been, and is, used for orphan girls, the daughters of Spanish parents, to give them good education and rearing. It is under the royal patronage; and his Majesty takes care of the maintenance of the seminarists, and helps them as far as may be necessary. Some pupils, some servants, and even some reformed women are received also. For the last named, Licentiate Don Francisco Gomez de Arellano, archdeacon of Manila, and provisor of this archbishopric, built a separate room. He furnished the reredos of the principal altar, and gave several other alms and support for the purpose of changing that seminary to a monastery of nuns; but he was unable to attain his purpose, for God cut short the thread of his life. They have their own chaplain, their rectoress, and their portress; and they live safely retired and with holy mode of life.

Royal brotherhood of the Santa Misericordia

553. The royal brotherhood of the Santa Misericordia of the city of Manila is composed of the members of the most prominent families of Manila. They have their overseer, twelve deputies, and a secretary, who form their executive board, besides other officers for their necessary transaction of business. They were established in imitation of the one which was erected in Lisbôa, in the year 1498, by the most serene queen of Portugal—Doña Leonor, at that time the widow of Don Juan the Second, who had died in the year 1495 as appears in all the Portuguese histories. Their founder was a Trinitarian religious of praiseworthy life, one Fray Miguel de Contreras. The Misericordia of Manila is due to the pious and fervent efforts of that venerable servant of God. Father Juan Fernandez de Leon, a secular priest, a native of Gibra-Leon, in the county of Niebla in Andalucia, at the time when this archbishopric was governed by the very reverend father Fray Christoval de Salvatierra,[10] of the Order of Preachers, and the Philipinas Islands by Don Luis Gomez [sic: error for Perez] Dasmariñas. This holy brotherhood was established April 16, 1594, with the liberal alms of all the nobility of Manila, and the above-named governor was appointed its first overseer. The three who coöperated for its establishment and the formation of its constitution, were Father Peréyra, of the holy Society of Jesus, father Fray Marcos de Lisbôa, a Franciscan, and Don Christoval Giràl, all three of them Portuguese. In the church of the Society of Jesus at Manila met the most reverend father Fray Christoval de Salvatierra, the venerable dean Don Diego Basquez de Mercado, and the said venerable Juan Fernandez de Leon; the venerable fathers Antonio Sedeño and Raymundo de Prado, of the holy Society of Jesus; the venerable fathers Fray Agustin de Tordesillas, Fray Marcos de Lisbôa, Fray Alonso Muñoz, and Fray Juan Bautista, of this seraphic [i.e., Franciscan] province; together with the magistrates, regidors, and superior officers of the army of the city, and other persons of education and talents, both ecclesiastics and laymen.

554. Thus erected, and in accordance with its erection, the Santa Misericordia remained with the temporal management, and our province with the spiritual management, of the hospital, which from that time began to be called the Misericordia [i.e., “House of Mercy”] of the Franciscan fathers—which before had been cared for by the venerable Leon and our venerable Fray Juan Clemente; and the erection of the said hospital in proper shape was considered.

555. They built a church with the title of “Presentacion de Nuestra Señora” [i.e., “Presentation of our Lady”], and a house and seminary with that of Santa Isabel, in order to rear Spanish orphan girls with thorough instruction in Christian doctrine and with good morals. It had a rectoress to care for and govern it, and a portress. Thence the girls go out with dowries sufficient for the estate [of marriage] to which they naturally tend, for which purpose the holy Misericordia appropriates sixteen thousand pesos. The girls who study there, who all the time are supported with whatever is necessary, number about sixty, besides some pupils, six slave girls, and other servants. For their expenses and those of their chaplains ten thousand seven hundred pesos are appropriated. It is a seminary of so great reputation and honor that, although it has been used from its beginning as a refuge for girls—the daughters of poor Spaniards, whom the brothers obtain from various houses and from Santa Potenciana—the best citizens of the community do not hesitate today to send their daughters there. Thence they go out to assume the state of matrimony, or as nuns of St. Clare. Their church is very capacious, of beautiful architecture, and very richly adorned. It was used as the cathedral (as above stated) until the year 1662, when the cabildo took possession of its new church.

556. Not only does this brotherhood have in charge today the support of this girls’ seminary, and of the hospital of the Misericordia (although the latter is at present under the charge of the hospital order), but there is no class of persons which does not experience the charity of this holy house, through the generous alms that its executive board distributes. If the royal Misericordia of Lisbôa boasts that 30,000 ducados of private alms and other sums, which are spent nearly every year for the redemption of captives, were distributed in one year, there is not a year that this great charitable institution does not spend 70,000 pesos in various purposes of charity, such as those already mentioned—poor Spaniards who are unwilling to ask alms, and prisoners, and masses for the blessed souls—so that it is estimated that this holy house has given 3,448,506 pesos in alms from the year 1599 until that of 1726. That sum has been produced by the pious bequests that have been left for charitable purposes by the inhabitants of Manila. To this should be added the advances that have been made to the general fund of these islands, in cases of extreme necessity and invasions by the enemy, in the years 1646, 650, 653, 663 to 668, and to that of 1735. The total, according to an accurate computation, amounts to 1,069,099 pesos.

557. The Misericordia takes care of the financial affairs of twenty-nine collative and of ten laical chaplaincies; and, in the royal college of San Joseph, of two fellowships.

558. It is governed by its own special rules, and their observance imposes the obligation of mortal sin. It has remarkable and venerated reliquaries. It enjoys many privileges from the supreme pontiffs, and innumerable indulgences. It is under the immediate royal protection by a royal decree of his Majesty, dated Sevilla, March 25, 1733, countersigned by Don Miguel de Villanueva, the king’s secretary. Concession was granted in that decree to place the royal arms in their church and college; to go out as a corporation on Holy Thursday to make the round of the stations; and entire credit is to be given in all the tribunals to the instruments of the secretary of the executive board.

Other charitable institutions

559. There are other charitable institutions in Manila in emulation of that of the holy Misericordia, although not so wealthy: in the cathedral church, in the seraphic tertiary order of the convent of Manila, in that of the convent of Dilao, in [the convent of] St. Dominic, in their convent of Binondoc, in their beaterio, in the convent of the calced Augustinian fathers, in that of the discalced Augustinians, and in that of the Society. All of them serve as a refuge for the poor; for from them is obtained money in proportion to good securities, and on pledges of gold and silver, at moderate rates of interest, for the trade of merchants, with which the poor Spaniards engage in business and increase their wealth. Their returns are used for the various charities purposed by the founders who placed their money there—such as divine worship; alms for the orders; dowries for poor Spanish, Indian, and mestiza girls, and for those of the Cavite shore; alms for the self-respecting poor; hospitals and prisons; and suffrages for the blessed souls in purgatory—which are perennial.

Chapter L

Curacies and employments of religious in this archbishopric

Curacies

560. There are thirteen secular curacies and their visitas in all the archbishopric of Manila. In the Manila cathedral there are two—one for Spaniards, and one for natives. In the province of Tongdo is the curacy of Santiago; that of La Hermita de Guia, and that of Quiapo, the latter being an archiepiscopal house. In the jurisdiction of Cavite, the curacy of that port and city, and that of the natives of San Roque. In the province of Balayàn, the curacy of Balayàn and that of El Rosario. In the province of Laguna de Bai, the curacy of Tunasàn, that of Tabùco, and that of Santo Thomas in the mountains. In the jurisdiction of Mindòro, the curacy of Lubàn. In all those curacies there are now administered about [blank in original] souls.

Calced Augustinians

561. The calced Augustinian religious have their convent and church within the archbishopric. It is all of stone arches, and is located in Manila; and art has employed all its beauties in its building, and it is of special size and beauty. There live, as a general thing, fifty religious, all of well-known talents; and they have quarters for novitiates and study, for those who need them. This was the first order which (in the year 1565) conquered these islands; through their first prelate and father of them all, the venerable Fray Andrès de Urdanèta, a Biscayan, and a son of the convent and province of México. This convent of Manila is the head of all the province of Dulcissimo Nombre de Jesus, and of all the parochial convents that are possessed throughout the province by the Augustinians, to wit, as follows:

562. In the province of Tongdo: the convents of Tongdo, Tambòbong, Malàte, Parañaque, Pàsig, and Tagui. According to the last census, those convents minister to 21,959 souls.

563. The sanctuary of Nuestra Señora de Guadalùpe on the river of Manila, where there are no Indians in its charge, and where only a few religious stay for the worship of that holy image.

564. In the province of Bai, the province of San Pablo de los Montes, which has in charge 2,600 souls.

565. In the province of Taàl or Balayàn: the convents of Taàl, with the holy sanctuary of the miraculous Virgin, and of Casàysày and its administration; that of Bàuan, that of Batàngas, that of Tanàuan, that of Salà, and that of Lipà—with 14,628 souls.

566. In the province of Bulacàn: the convents of the villages of Bulacàn, Dapdap, Guiguintò, Bigàa, Angàt, Baliuàg, Quingua, Malòlos, Paombòng, Calumpit, and Hagònoy—with 23,303 souls.

567. In the province of Pampanga: the convents of the villages of Bacòlor, Macabèbe, Sesmòan, Lubào, Vauà, Minàlin, Bètis, Pòrac, Pueblo de México, Aràyat, Magàlang, Tarlàc, Gapàng, Santòl (with its missions, and the new village of San Sebastian), San Miguel de Mayòmo, Candàba, Cabacsà, Apàlit—with 38,513 souls.

568. In the mountains of the same province of Pampanga, within a radius of twenty-four leguas, there is a most flourishing mission of several barbaric nations, in which 4,500 souls are converted.[11]

569. The order of our father St. Francis of the discalced religious followed the Augustinians in point of their establishment in these islands; but I shall leave them for the last place in this book, in order to give precedence to the guests from outside, who honor my work.

Society of Jesus

570. The holy Society of Jesus came to these islands with their two vigorous apostolic leaders, Father Antonio Sedeño and Father Alonso Sanchez—who were most helpful companions of Don Fray Domingo de Salazar, the first bishop of Manila—in the year 1581. They have their principal college in Manila, whose titular is St. Ignatius. It is a sumptuous edifice, and head of all the colleges (which are eight in number, the houses proper of the order), and of all the residences and missions of these islands. In this chief college is situated the pontifical and royal university of letters.

571. It is assured that Pope Julius III was the first to concede the power of granting degrees to the holy Society of Jesus, on October 22, 1552; but only to Jesuit scholars. Afterward Pius IV extended this faculty to outside students, August 19, 1561. Lastly, it was all confirmed by his Holiness, Gregory XIII, May 7, 1578, that pope declaring that the prefect of studies could give the degrees. Urban VIII, on petition of the sovereigns Phelipe III and Phelipe IV, decreed that degrees could be given in the Indias by the hands of the bishops, in the colleges of the Society, as was once practiced in Manila by Archbishop Serrano. And because it was not continued, that college of San Ignacio availed itself of the privileges already noted, and of which mention is made in libro i, título xxii, law ii, of the Recopilación de Indias.[12] Wherefore it appears that the holy Society gave degrees in Manila by pontifical and regal authority. Later his Holiness, Gregory XV, by his brief Apud S. Mariam Mayorem, conceded, on August 8, 1621, the same privilege, but with the following restriction, præsentibus ad decennium dum-taxàt valituris, and that decennial was completed in the year 1631. Then on May 12, 1653, a royal writ of execution was issued, granting authority to graduate students from the college of San Ignacio or that of San Joseph. In the year 1718, the royal university was started in these islands, and it was maintained until the year 1726. As one of the professors was promoted to the royal Audiencia of México, the chair of the morning classes in canonical law was given to the very reverend father Pedro Murillo Velarde, of the same Society, who had been professor of these branches in the universities of Granada and Salamanca, as a collegiate in the imperial university of San Miguel of Granada, and of the chief [college] of Cuenca at Salamanca. But on account of the increased expenses occasioned by this royal university, and as the benefits derived therefrom, as experience demonstrated, were little, this royal Audiencia of Manila determined that these professorships should be located—as it were, in trust—in the college of San Ignacio of Manila. That was in fact done, the Society showing this courtesy to his Catholic Majesty—until, by a decree dated July 26, 1730, those professorships are now suppressed, and other provision has been made. Now, very recently, the chief college of San Ignacio has, besides the privileges above cited, two new chairs—one of canonical law, without a salary, directed by a religious; and the other of institutes, under a layman, with four hundred pesos of income, in accordance with a decree from the Escorial, dated October 23, 1733. The college is authorized to grant degrees in canons, laws, and other branches by his Holiness, Clement XII, by his brief of December 6, 1735. Many are taking those studies, and are deriving great advantages therefrom. Their literary exercises are very excellent, and continue [throughout their course of study] under the careful guidance of the holy Society, which is not a new thing.

572. The royal college of San Joseph, contiguous to the above college of San Ignacio, and near the royal gate of Manila, has for its origin a royal decree of Phelipe II, dated June 8, 1585, wherein the governor of these islands—who was to confer with the bishop of the islands as to the means—was ordered to institute a college, and support religious who were to teach Latin, the sciences, and good morals to those who should attend. In obedience to that decree, the said college of San Joseph was founded in the year 1595. Twelve fellowships were created, and one thousand pesos assigned from the royal treasury. A deed of it was given on condition that the college was to be called a royal college, and that the arms of his Majesty were to be placed on it. A few years afterward, by the will left by Estevan Rodriguez de Figueròa, governor and captain-general of the island of Mindanào, this college was established from the foundations in his name. It had a sufficient number of students, and a continually brilliant exercise in the branches of learning, which is flourishing in these times. Its antiquity, and its precedence to that of Santo Tomas, is defined by the royal Council of the Indias, in a contradictory judgment, which appears from a royal decree or writ of execution dated March 12, 1653. The title Real ad honorem, with authority to place it on all its acts and despatches, and to place the royal arms on its gates, as we now see them, is a concession of our Catholic king, by his royal order of May 3, 1722. Therefore this college is held in esteem and has a remarkable popularity.

573. In the province of Tongdo [the Society has] [marginal note: residences or missions] in the villages of Santa Cruz, outside the Manila walls, and in San Miguel on the river of Manila; up the river toward Laguna de Baì, in the villages of San Pedro Macatì, San Matheo (with the missions of San Isidro, and Paynàan in the mountains), Antipòlo, Tàytày, Caintà, Mariquìna, Silàn, and Indàng.

In the jurisdiction of Cavìte, in the village of Cavìte el Viejo [i.e., old Cavite], and in the port of Cavìte, a college without administration.

In that of Marivèlez, in the village of Marigondòng.

In the jurisdiction of Mindòro, in the island of Marindùque, in the villages of Boàc, Santa Cruz de Nàpo, and Gàsang.

574. There is a beaterio, in the city of Manila, of respectable Indian women with their mistress, who have withdrawn from the world, and are employed in holy living and exercises. Although the fathers of the Society do not have charge of it and its government, because of the prohibition in their statutes, it is, through the common error of the crowd, called “Las Beatas de la Compañia” [“Devout women of the Society”], for they hear mass, confess, and receive communion in their church at the college of the Society.

575. The number of souls in charge of the fathers of the Society throughout these islands and the Marianas, according to the latest computation (of which the fathers have informed me), is one hundred and seventy thousand.

This is all the total that I know from this point on, for the other bishoprics, which are lacking.

St. Dominic

576. The first religious of the order of our father St. Dominic who were known to have come to this archipelago were in the year 1581—the first bishop, Don Fray Domingo de Salazàr, and his associate, Fray Christoval de Salvatierra, the only survivor of a very fine mission that his Excellency brought. But the first mission that came to establish itself in Manila consisted of fourteen religious, under their vicar-general, Fray Juan de Castro, in the year 1587, on the eve of [Mary] Magdalene. This holy religion has the merit of being more strict in Philipinas than in Europa; for its members do not receive honorable titles or its convents incomes. Their habit is of unmixed frieze, and there is nothing to be asked for as a dispensation in their regular observance. They have a very fine convent in the city of Manila, which supports about thirty religious of virtue and learning. It is the chief convent of this most religious province of Santissimo Rosario.

577. The pontifical and royal university of Santo Thomas, incorporated in this holy province of Santissimo Rosario of our father St. Dominic, must recognize as its origin that venerable servant of God, the most illustrious and reverend Don Fray Miguel de Venavides, of the same order, who while archbishop of Manila, planned this so noble a work in the year 1610—giving all his library and about one thousand pesos, which was the amount of his property, to begin its foundation. He was followed by Don Fray Diego de Sória, of the same order, and bishop of Nueva Segovia in these islands, who bequeathed all his library and three thousand eight hundred pesos for the continuation of this work. Consequently, by the year 1620 it already had lecturers and masters for the public teaching of the sciences, by order of the superior government and the Audiencia of these islands, as appears from the Recopilación de Indias, libro i, título xxii, ley liii.[13] After that three pontifical briefs were obtained, each one ad decennium, empowering them to graduate students from the courses of philosophy and theology. But Don Phelipe IV by his letter to the count of Siruela, his ambassador in Roma, petitioned and obtained from his Holiness Innocent X the bull commencing In supereminenti, given at Roma, November 20, 1645. In that bull his Holiness erects a university in the college of Santo Thomas in due form, with all the exemptions and privileges that other universities have, under the care of the Order of Preachers. Authority is given to the rector to confer degrees, establish statutes, and appoint officials, his Holiness giving them the names proper of university, etc., until an independent university of general studies should be founded in Manila. Afterward the king, by a royal decree, dated Madrid, May 17, 1680, admitted the said university under his patronage and royal protection; and ordered the governor, Audiencia, archbishop, and orders to so regard it, and to observe its statutes and exemptions. By another decree, dated Madrid, November 22, 1682, the king concedes authority for the erection of the chairs of laws and medicine in Santo Thomas. By another quite recent decree, dated San Lorenzo, October 23, 1733, the king grants to the university of Santo Thomas two chairs—one of canonical law, which is held by a religious who receives no salary; and the other of the institutes, in charge of a layman, appointed by the royal Audiencia, and assigned a salary of four hundred pesos per annum, payable from the royal treasury, and to be taken from [funds arising from] the vacant sees of the archbishop and bishops of these islands. The same favor is conferred upon the college of San Ignacio of the Society. At present these two chairs are being maintained in both places. A petition having been made to his Holiness in behalf of the said university, that authority be conceded it to graduate students in the laws from it, his Blessedness Clement XII (who is at present governing the Church), concedes this, granting said chairs to the university. His bull Dudum emanarunt, promulgated in Roma, September 2, 1734, in which he inserts the letter of Innocent above cited, and the permissions and prerogatives there expressed (which are those of general universities), incorporates the said chairs, and those which may be founded in the future, so that the university may be able to graduate students in them, and so that the graduates may enjoy all the exemptions which are there mentioned.

578. Thus does the order maintain that university, and it has men there of excellent learning and qualifications for public teaching. There are a sufficient number of students and collegiates who hear instruction, illustrated in the public literary exercises in the sciences, and with all the other aids necessary. Its material edifice is very substantial and large and has a sufficient number of apartments and class-rooms of goodly capacity. It is located next door to the convent of our father St. Dominic in Manila.

579. The seminary of San Juan de Letràn was started by a Spaniard of excellent life, called Brother Juan Geronymo Guerrero, who had in charge the rearing and teaching of poor and orphaned Spanish boys—whom, partly with his own money but more with alms, he was supporting and had gathered in his house. For that purpose his Majesty granted him an encomienda in Ylòcos for the support of the said boys. When he became quite old and helpless he retired, with the permission of the archbishop, to the infirmary of St. Dominic, where he died a religious, having renounced in due form his house, encomienda, and all his other property, so that he might give them to the order. The latter was to take charge of the education of the said orphans. So in effect the seminary of the said boys was given to the order of our father St. Dominic with all the aforesaid incomes, besides a piece of land one hundred brazas long by fifty wide (which they were to choose) in the Parián—free, and without paying land-tax to the city—as a help toward its support. That transfer was made by decree of Governor Don Sebastian Hurtado de Corcuèra, dated Manila, June 18, 1640, as appears from the first document in the book of the foundation of said seminary. In that book is seen its erection into a seminary with the advocacy of St. John of the Lateran, as appears from the acts of the archbishop and provisor, and from the other solemnities, found on leaves 5–11 inclusive. Their principal rule was the education of the said orphans, so that they might go thence as soldiers, and to occupy other posts in the community. Now most of them become priests, studying the branches of philosophy and theology; and almost all the seculars of the bishopric of Camarines, and many others in the other bishoprics of the islands, come from that seminary. From the said seminary, there have been already graduated with great credit four doctors through the university of Santo Thomas, two of whom are now canons of this metropolitan church—one, provisor of Ylòcos; and the other, chief chaplain of the Misericordia. Some incomes in the royal chapel have been added to the said seminary, and a seraphic tertiary order with which fifty collegiates are regularly maintained in education for the order of our father St. Dominic.

580. In the suburbs of Manila, the Dominicans have the hospital of San Gabriel for the Chinese, and the convent and church of Santos Reyes [i.e., “holy kings”], with the administration of the same Christian Chinese, who live and trade here.

581. In the province of Tongdo, this order has charge of the village of Binondòc and the convent of San Juan del Monte (but without any administration), up the river of Manila.

582. In the province of Pampànga, the convents and administration of the villages of Abocày, Sàmal, Oriòng, Oranì, with some visitas and missions. In these administrations they have in charge sixteen thousand souls.

In the port of Cavite, a convent without administration.

583. Inside the city of Manila, the royal beaterio of Santa Cathalina is incorporated with the province of Santissimo Rosario. It was established in the year 1695, in the house and on the ground given for that purpose by Don Antonio Esguerra with some shops of the Parián for its support. Accordingly, some beatas [i.e., devout women] lived there in retreat for some years, in the care of the Dominican religious. Later General Don Juan Escaño took charge of the maintenance of the said beatas. He left a considerable portion of his property for that purpose, specifying that there should be fifteen Spanish beatas for the choir, and sufficient lay-sisters to take care of the beaterio. Today it is a house worthy of deep veneration and respect. The king has incorporated it in his royal patronage, with authority to have a public church with bells and a choir, and permission to celebrate the divine offices. They have a cloister, and profess the tertiary order of the Dominicans. The only thing necessary to perfect their lives, and which they desire, is profession as nuns.

Discalced Augustinians

584. The discalced religious of the great father of the Church, St. Augustine, entered Manila in the year 1606. Although they were the last evangelical workers, their apostolic zeal has extended in rivalry to the first ones, and they have attained abundant results from their labors, in the reduction of the most barbarous islanders, and in the exemplary lives of their reformed religious. The first convent in which they lived was the one now called San Juan de Bagongbáyan, outside the walls of the city of Manila. It was established with the title of San Nicolas de Tolentino, which is still preserved (without administration), with the veneration merited, not only by their primacy but by the miraculous image of Nuestra Señora de la Salud [i.e., “our Lady of health”] who is venerated there. Later, a convent was erected in due form under the ancient advocacy of St. Nicholas of Tolentino, that saint being today the titular of that most strict province. In that convent, which is inside and near the walls of Manila, there are generally maintained thirty or forty religious. They have the reputation of being a community as well regulated as the best in Castilla, and one in which have been known a great number of fathers of holiness and learning. From that convent they go out to perform their laborious ministrations in these islands. Their houses in this archbishopric are as follows.

585. In the province of Tongdo, the convent of San Sebastian near Manila, where the miraculous image of Nuestra Señora del Carmen [i.e., “our Lady of Carmen”] is revered, and she has a Confraternity of the holy Escapular, with very fervent devotion. There are three hundred and thirty-six souls ministered to in that convent.

586. In the jurisdiction of Marivèlez: in the villages of Marivèlez, Cabcàben, Bagàc, Mòrong; and they have administration between Súbic and the point of Bolinào, which is the country of the Zambàles. They also have some missions in the mountains near by. In that district they care for 8,550 souls.

587. All of the island of Mindòro is under the charge of those religious, where in various villages, visitas, missions, and settlements, they minister to 7,552 souls.

588. In the port of Cavite, they have another convent, a dwelling for the religious without any administration of Indians.

[In the margin: “Total number of souls, 16,438.”]

St. John of God

589. The hospital Order of St. John of God, although their institute is the hospital and the treatment of bodies, have not a few times served as medicine for souls, under the spur of the apostolic zeal of those charitable religious. Although it appears from a royal decree of February 10, 1617, that permission was given for ten religious for these islands, one cannot find evidence of the time of their entrance. They can only be found in the year 1649, with a hospital of convalescents in Ragongbayan, outside the walls of Manila, with their superior, the very reverend prior vicar-provincial, Fray Francisco de Magallanes.[14] Cession was made to him, as the head of his order, of the old hospital, which was founded by our Fray Juan Clemente. The Santa Misericordia of Manila, under the title of “Hospital of the Misericordia of the Franciscan fathers,” managed its financial affairs—as appears from the written statement of the said executive board of May 13, 1656, and from the permissions of Archbishop Poblete, of May 11 of the said year, and of Governor Don Sabiniano, of March 22 of the same year. His Catholic Majesty approved that gift by his royal decree of December 5, 1659. That hospital continually suffered ever-recurring disasters, until the arrival at these islands of the very reverend father Fray Antonio Arce, in July of 1726, as its head and superior. Such has been his zeal and prudence that he has merited the glorious title of restorer of the hospital order in these islands, in its organization and affairs. For now, not only is it seen to be glorified by a very large, distinguished, and devout community, but they have built a sumptuous church from the foundations, excellent sick wards, and the house of the religious, almost to the extreme of perfection. They began so grand and vast a work November 28, 1728, when his Excellency Archbishop Don Carlos Vermudez blessed the first stone, in the presence of Governor Marquis de Torre Campo (who began that building with two thousand pesos, which he gave that afternoon as alms), and the most noble and prominent people of this community.

590. There was another hospital in Cavite, but it was swallowed up in the sea. At present a common house is used there as a hospital. The same thing is true of Zebù. All that will be remedied, as is proved by experience, if the providence of God do not fail it, as hitherto it has not.

Discalced Franciscans

591. Our discalced religious came to these islands immediately following the Augustinian fathers, in the year 1577. They were the founders of the custodia of San Phelipe, which was later entitled San Gregorio. Now the province of the discalced Franciscans has the same title. Its first founder was the venerable Fray Antonio de San Gregorio, and its first custodian, the venerable Fray Pedro de Alfaro. Possession was taken of the new convent of Manila, August 2, 1577, and the most holy sacrament was placed in their church of Santa Maria de los Angeles [i.e., “St. Mary of the Angels”]. That was the first receptacle [for the sacrament], or sacristy, that his Majesty had in these islands. In this convent the community ceremonies are observed, in accordance with the rigor of the rules of España. There is a well-served infirmary, and [opportunity for] studies, when that is necessary. It generally contains thirty religious, according as the climate and other accidents of this country permit. This convent is the mother and head of this holy province, whence go religious to minister to the places in our charge. They are as follows.

592. In the archbishopric of Manila: in the province of Tòngdo, in the villages of Dilào Sampàloc, Pandàcan, and Santa Ana de Sàpa—sanctuaries very famous for the miraculous images of our Lady and of the child Jesus—where 7,900 souls are ministered to.

593. In the province of Bulacàn: in the villages of Pòlo, Meycauayàn, Bocàui, with their visitas, where 19,500 souls are ministered to.

594. In the province of Laguna de Baì: in the villages of Mòrong, Bar-às, Tanày, Pililla, Mabitac, Cabôan, Sinilôan, Pangil, Panquil, Paète, Longos, Lucban, Cauinti, Pagsanghàn, Santa Cruz (with its infirmary), Pila, Maìnit (with the hospital of the sulphur-water baths), Nagcarlàn, Lilio, and Mahàyhày in the mountains. And now lately, by cession of the Augustinian fathers, the villages of Baì, and Binangonan de los Ferros [i.e., “Binangonan of the dogs”], with the settlement of Angono. In all those villages, and their visitas, 40,534 souls are ministered to.

595. In the mountains of Daraëtan, which extend from Laguna de Baì to the opposite coast of Valèr, there is a mission with about four hundred converted souls, and many others to convert.[15]

596. There is another convent outside the walls of Manila, at one legua’s distance, called San Francisco del Monte, without administration, but used only for the spiritual retreat of the religious, which has its guardian.

597. Near the royal magazines of Manila stands the celebrated convent of the nuns of our mother St. Clare. They are subject to this province, and are governed by their vicar, a religious of this province. Its foundation and attending circumstances are treated in the body of these chronicles.

598. Within the court or enclosure of our convent of Manila, there is a very sumptuous chapel with the most holy sacrament, for the attendance and exercises of the venerable tertiary order, administered and governed by a religious, a commissary-visitor, a son of this holy province.

599. Outside the walls of Manila, near the village of Dilào, stands the hospital of San Lazaro, whose spiritual and temporal administration is, and has always been, in charge of the discalced Franciscan religious.

Chapter LI

Bishopric of Zebu

600. It has been stated above, in the list of the archbishops of Manila, that the bishopric of Zebu is one of the three suffragans which Pope Clement VIII erected for these Philipinas Islands by his brief of August 14, 1595. This is the most extensive, not only because of its territory in the islands, but because its jurisdiction also includes the Marianas Islands. The episcopal see is established in the city of Dulcissimo Nombre de Jesus (before called San Miguel)—founded in the month of April, 1565—in its very spacious wooden church, which is dedicated to the holy guardian angel (unless it be dedicated to the holy archangel, St. Michael, as is so fitting, as he was the first titular of that village). That church has its sacristy, with its cura and sacristan. There is a provisor, and some secular clergy with benefices are located in some of the islands of its jurisdiction. In that city the order of the great father St. Augustine has a convent, in which is venerated [an image of] the most miraculous child Jesus, found at the conquest of the city; a college of the Society of Jesus; a convent of the discalced Augustinians; and perhaps one or several religious of St. John of God. Toward the eastern part of the island of Zebù is located the city, with some Spanish houses—although now only one or two Spaniards live there with the alcalde-mayor, who is the governor, chief justice, general of the soldiers in Pintados, and castellan of the fort in the same city; two alcaldes-in-ordinary, one lieutenant of royal officials, three regidors, two notaries, one city steward, and one chief constable. There is a district for the Sangleys, who form a Parián. The above is all that is most noteworthy regarding the city of Zebù.

Jurisdiction of this bishopric

601. The bishopric of Zebù extends, with its jurisdiction, throughout the province of Lèyte; throughout that of Zebù, with the adjacent islands, as above stated; the province of Caràga; the province of Panày, with the jurisdiction of Ogtòng, and adjacent islands; as far as the Calamiànes, and Paràgua; the northern coast of Mindanào; and the Marianas Islands.

Stipends of the bishops of these islands

602. His Excellency the bishop of Zebù receives an annual stipend of four thousand pesos of common gold, by virtue of a royal decree dated May 28, 1680. The cura of the sacristy of that holy church receives 183 pesos 6 tomins 7 granos; the sacristan, 91 pesos 7 tomins 3 granos. The other two bishops, their curas, and sacristans, receive the same stipends, and for the same reason.

Chapter LIII

Curacies and administrations of the bishopric of Zebù

Curacies

615. The sickness and death of the bishop, and the distance of that bishopric, have delayed the news that I had hoped to receive of the curacies in its district. Therefore, I shall proceed with the administrations of the religious throughout that bishopric.

Administrations of religious

616. In the city of Zebù is the convent of the calced Augustinian fathers—the first temple and sacred repository of the miraculous image of the holy Child that was discovered—where, as a rule, three religious live, without administration.

617. Outside the walls is the convent of San Nicolas, or Zebù el Viejo [i.e., “Old Zebù”], which was the first village conquered by the Spaniards. Hence its natives are reserved from tribute, and are ministered to by the Augustinian fathers. The number of souls reaches 3,504.

618. The administrations of the villages of Argào, Bolohòn, Cotcot (with Liluan), in the island of Zebù, whose souls number 8,666, have been lately ceded (in this year of 1737) to the fathers of the Society, with the necessary licenses.

619. In the province of Panày: in the village and capital of Càpis, and in the villages of Batàn, Mambusao, Dumalàg, Dumarao, and the village of Panày. In those administrations there are reckoned to be about 18,785 souls.

620. In the province of Ogtong, in the villages of Miyagao, Antique, Bugason, Tigbaoan, Cabutuan, Laglag, Passi, Anilao, Dumangas, the island of Guimaras, Hàro, Ogtong, and Guimbal—in which there are 52,906 souls.

621. In the two above-mentioned provinces of Ogtong and Panày, there are innumerable souls of the apostate Cimarrones, the children of Christian parents, who have fled to the mountains. Much activity has been always displayed in their conversion, especially since the year 1731, and much gain is hoped from it.

622. The holy Society of Jesus has one of their colleges in the city of Zebù, and near it the administration of Mandabe. But lately the three villages of Argao, Bolohòng, and Cotcot (with its annexed village of Liluan), which were conceded to them by the Augustinian fathers, have been added to them in the same province of Zebù. And near Zebù, in the small island of Porò, the chief island of the three called Camotes.

623. In the island of Bohòl: in the villages of Loboc, Baclayon, Dáuis, Malabohòc, San Miguel de Hagna, Talibong, and Ynabanga.

624. In the island of Mindanào: in Dapitàn, with the mission of Ylàya. In Yligàn, with the missions of Layànan, Langàran, Lubùngan, Disacan, Talìnga, and others, which are being reëstablished. In Sanboàngan, the missions of Bagumbàyan, Dumalòn, Siocòn, Cabatàngan, Caldèra, Poongbatò, and Sirauày.

625. In the island of Negros, in the villages of Ylog, Cabangcàlan, with the mission of Buyônan. In Himamaìlan, Cauàyan, Ynayàuan, with the mission of Sipalày. In Iloilo, in the port, which is the capital, and in Mòlo.

626. In the island of Lèyte: in the villages of Lèyte, Palompòng, Ogmùc, Bàybày, Hilòngos, Maasim, Sogòr, Cabalìan, Lilòan, Hinundàyan, Abùyog, Dùlac, Dagàmi, Buràbuen, Pàlo, Tanàuan, Hàro, Alangàlang, Carigàra, and Barùgo.

627. In the island of Samàr: in the villages of Càpul, Catbalògan, Parànas, Calbìga, Umàuas, Lalauìton, Basey, Balangìgan, Gìuan, Sùlat, Tùbig, Boròngan, Làuang, Palàpag, Catùbig, Bobòng, Catarmàn, Gibàtang, Bangàhon, and Tinàgor.

628. In the Marianas Islands: in the villages of two islands, called Agàdña, Agàt, Merizo, Pàgo, Ynaràhan, Umàtag, Ròta, and Seypàn, where there are about 2,697 souls.

629. The discalced Augustinian fathers have a convent without administration in the city of Zebù. Their administrations in that bishopric are as follows.

630. In the islands called Calamianes: in the island of Paràgua, they have the villages of Tàytày and Paràgua. In the islands of Dumaràn, Calatàn, Malampàyan, Culiòn, Linapacàn, Busuàgan, Cùyo, Canèpo, Alutàya, Bejucày, and Romblòn. In the island of Bantòn, in Tinàya and Maìnit. In the island of Simàra, the village of Simàra. In the island of Tablas, in the three villages of Cabolòtan, Odiòngan, and Lalòuan. In the island of Sibuyàn, in Càuit, and Cahidyòcan. In all those islands 21,076 souls are reckoned.

631. Throughout the island of Mindanào, and the province of Caràga; in the villages of Butuàn, Linào, Hibòn, Hingòoc, Habòngan, Maìnit, Ohot, Tubày, Tandàg, Calagdàn, Babùyo, Tàgo, Marihàtag, Liànga, Bislig, Hinatòan, Catèl, Bagànga, Caràga, Higaquit, Pahuntùngan, Surigào, Cagayàn, Hipìnon, Agùsan, Manalàga (a new village), Gompòt, Balinùan, and Tagolòan, with their missions. In the island of Siargào, in the villages of Caòlo, Sapào, and Cabònto. In the island of Dinàgat, and in the island of Camiguin, the two villages of Guinsilìban, and Catarmàn. Those administrations number 21,635 souls.

632. Since the fathers of St. John of God have no fixed convent, they likewise do not have any regularly-established religious.

Chapter LIV

Bishopric of Nueva Cáceres in Camarines

633. The bishopric of Nueva Cáceres was erected at the same time and in the same manner as that of Zebù. Its see is in the city of Nueva Cáceres, which is located in Naga, and has its provisor, cura of its parish church, secretary, and sacristan.

Jurisdiction of that bishopric

634. In its jurisdiction it embraces the whole provinces of Camarines and Albay, and as far as and inclusive of the islands of Ticào, Masbate, Burìas, and Catanduánes; the province of Tayàbas, as far as and inclusive of Lucbàn; and, along the opposite coast of Maubàn, [it contains] Binangonan, Polo, Valèr, and Casigùran.

Chapter LV

Curacies and administrations of the bishopric of Nueva Cáceres

Curacies

650. That bishopric possesses the curacy of the sacristy of the holy church of Nueva Cáceres; and in the province of Camarìnes, the curacies of Indàn, Paracàle, Capalònga, Caramòan, and Lagonòy, with several visitas. Those curacies number 11,984 souls.

651. In the province of Tayàbas, the curacies of Pirìs, Obuyon, and Mulanày, with their visitas, in all numbering 5,161 persons.

652. In the province of Albày, the curacies of Albày, Bulusàn, Casigùran, Sorsogòn, Donsòl, Tabàco, and Malinào, with their visitas, in all 18,562 persons.

653. In the island of Catanduânes, the curacies of Bìga, and Bìrac, numbering 6,471 persons.[16]

Administrations in charge of religious

654. The calced Augustinian fathers possess in that bishopric, in the province of Tayàbas, the administration of the village of Tiaong, where 780 souls are reckoned.

655. The discalced Augustinian fathers possess, in the island of Masbàte, the sites of Maboò, Balinò, Palanò, Abuyòan, Camasòso, Buracàn, Limbòhan, Nauàngui, and Baràga, in which they minister to about 3,345 souls.

656. In the island of Burîas, the village of Burîas, with 180 souls.

657. In the island of Ticào, the village of Ticào, with San Jacinto, with 475 souls.[17]

658. The discalced Franciscan religious of this province of San Gregorio have administration in what they own in that bishopric, in a convent of the village of Nàga, contiguous to the city of Nueva Cáceres, in the province of Camarìnes. A commissary-provincial lives there, and they have a good infirmary. They also minister in the villages of Canamàn, Quípayò, Milaòrd, Minalàbag, Bùla, and Bào, Nabòa, Yraga, Buhi, Libòng, Polàngi, Oàs, Ligào, Guinobàtan, Camarìnes, Cagsàua, and Ligmànan, where they minister to 52,555 souls.

659. In the province of Tayàbas, in the villages of Tayàbas, Pàgbilào, Saryàya, Lucbàn, Gumacà, Atimònan, Mayòboc, and Macalìlong, in which 13,807 souls are ministered to.

660. In the mission of the mountains of Lùpi, Ragày, and the beach of Bangon, with their village formed in Lùpi, in the province of Camarìnes, where nine hundred souls are ministered to.

661. In the same province, in the mountain of Mangirin, in the village of Santa Cruz, formed from the people who are being gathered from the mountain, where 1,200 souls are ministered to.

662. In the province of Tayàbas, in the mountains and coasts of the opposite shore, in the villages of Binangonan, Pòlo, Valèr, and Casigùran, which include the administration of the Indians, with the missions annexed to them, and where 2,500 souls are ministered to.[18]

Chapter LVI

Bishopric of Nueva Segovia

663. The bishopric of Nueva Segovia is one of the suffragans of this archbishopric of Manila, and it was erected at the same time as the others and in the same circumstances. Its see is located in the village of Làlo. There lives the alcalde-mayor, while the village has an infantry presidio, and a convent of Dominican religious. It has its own provisor, cura, and sacristan for that holy church.

Jurisdiction of that bishopric

664. That bishopric which is called Cagayàn includes under its jurisdiction the provinces of Pangasinàn, from the point of Bolinào; Ylòcos; and Cagayàn, to and inclusive of Palànan on the opposite coast.

Chapter LVII

Curacies and administrations of the bishopric of Cagayàn

Curacies

679. The curacies of the seculars in that bishopric are [as follows]: in the province of Cagayàn, the curacy of the city and the village of Lallo; in the province of Ilòcos, the three curacies of Vigan, Bangued (in the mountains of Labra), and that of San Diego, a mission of the Tinguianes—whose number I am unable to determine, although I have made extraordinary efforts to do so. All the rest of that bishopric is in the charge and under the administration of religious, as follows.

Administrations of religious

680. The calced Augustinian fathers have, in the province of Pangasinàn, the village of Agoò, with San Thomas and Aringày, whence the religious go to the neighboring mountains to the conquest of the barbarous Igorrote people; in the village of Bàuan, with those of Boua, Dalandan, Caua, and one other fine mission; in the village of Bagnôtan, with that of San Juan, and another fine mission. Those administrations number 8,875 souls.

681. In the province of Ilòcos, in the village of Namacpacàn, with that of Balavan, and a fine mission; in that of Bangar with Tagurin and another mission; in that of Candong, with Santa Lucia; in that of Narbacàn, with that of Santa Cruz; in that of Santa Cathalina; in that of Bantay, with those of Ildefonso and Masingal; in that of Cabogào, with Lupog; in that of Sinait, with Badòc; in those of Panay, Batàc, San Nicolas, Leyrat, and Dingras, with that of Piric, and an extensive mission of heathen Tinguianes in those mountains, from whom little fruit was obtained until the year 1730. (In the year 1735, through the visit of our father provincial, the very reverend father Fray Piego Vergaño, they asked for religious very urgently, begging that some would live in their villages. A great harvest of spiritual fruits is hoped from that.) In the village of Ilduàg; in that of Bangui, with other small mission villages; and in that of Bacarra with that of Vera. All those administrations number 51,453 souls.

682. In the province of Pangasinàn, the Dominican fathers have their administrations in the villages of Lingayèn (the capital of that province), Binalatongan, Calasiào, Mangaldan, Manaòag, Cavili, Malonguèy, Telbàn, Binmalèy, Dagupàn, Malasiqui, Anguìo, Salàza, Sinapòg, Panìqui, Camiling, Barùc, Paniaguit, and Pantòl; with some visitas, and missions of blacks. The number of souls in all those administrations amount to about 48,000.

683. In the province of Cagayàn, in Lallo (the capital of that province): Pata, with Cabacungan and Bangan; Pia, with Maoanan; Nasiping, with Gataran; Malaueg, with its mission of Santa Cruz; Tuvao, with its mission of Tuga; Yguic, with its visita of Amulong; Fotòl, with its visita of San Lorenzo, and its mission of Capinatan; Massì; the island of Babuyanes, with the missions of the islands of Batàn and Calayan; Cabàgan; Tuguegarào; Buguèy, with its mission of Vuangàc; Tabàng; Ytugùd, with the mission of Ziffun; Ylágan, with the mission of Tumavini; Aparri; and Camalayûgan. The number of soul is about 25,752.

684. The discalced Franciscan religious possess the administration of the village of Palànan, with 1,700 souls, on the opposite coast of Cagayàn.

685. There is a fine mission of several barbaric people called Irràyas, Negritos, and Aètas in the mountains of the same opposite coast; and on its shores, from Palànan to Casiguran. The religious are working in their conversion and reduction, at the expense of excessive hardships. The souls converted in various settlements there number about six hundred.

Chapter LVIII

General summary of all the Christian souls among the natives of these islands

686. I have been unable to state separately the number of souls to whom the seculars minister in the archbishopric and in the bishoprics throughout these islands. I have seen them enumerated only in common. They number 131,279 and live in 142 villages.

The seculars minister throughout this archipelago to	131,279
St. Augustine, throughout the islands	241,806
The Society, in all the islands	170,000
St. Dominic, in all the islands	89,752
Discalced Augustinians, in all the islands	63,149
Discalced Franciscans, in all the islands	141,196
Total	837,182

687. Thus, the number of eight hundred and thirty-seven thousand one hundred and eighty-two Christian souls, among the natives of these islands—who are ministered to spiritually in the above-mentioned provinces, villages, and settlements—is what I get from the special lists sent me for this work by the holy orders, made according to the last enumeration, that for the years 1735 and 1736. I have supplied those which have not been furnished to me (which I have solicited by various means) from the clergy of these islands, with the number mentioned, which is placed by the very reverend father Pedro Murillo on his map.[19] This, together with the account of the royal officials for the year 1735, are the citations that I offer for the proof of my account, if there should be any discrepancy between it and others. I reflect that no one can give a better account of the treasury than he who has continual care of it. It is doubtless true that all or any of them may have unavoidable errors; for the Indians are continually removing, dying, or absenting themselves. Consequently, I judge that the number of souls, of those who are at this time reputed to be natives of these Islands, exceeds one million. The temples [of God] where the instruction is given in villages and visitas are in excess of seven hundred, as was represented to his Catholic Majesty by the royal officials in a report in the year 1720. As for the number of Spaniards and foreigners, the computation is extremely difficult and uncertain; and therefore it is not safe to make a decisive statement.

688. After very painstaking efforts, at the time when this book is in press I receive information about the curacies of the seculars of Zebù, in the following form. The curacy of the sacristy of the holy church, and that of the Parián of the Sangleys, in the city of Zebú; in the island of Zebú, that of Bantayàn and Baríli; in the island of Negros, in Dumaguète, Binalbàgan, Tucàuan, and Tanghày; in the island of Panày, in the city of Arébalo, Ahúy, Aclàng, Banga, Ybahày, and Culási. Nearly all those curacies are very large and need assistants. Throughout that jurisdiction and in the Marianas there are various outside vicars, who are generally the religious of those regions. Such is the information which I have obtained from the provisor of that bishopric; but he does not give the number of parishioners, as it is very difficult to ascertain it.

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[1] i.e., “in both courts,” meaning the outer court of ecclesiastical justice, and the inner court of conscience. See Vol. VIII, p. 278.

[2] For further historical and descriptive information regarding the cathedral of Manila (especially the present structure, completed in 1879), see Fonseca’s Reseña cronológica de la catedral de Manila (Manila, 1880).

[3] Marginal note: “In the year 1571 the first Inquisition was established in México, and its first inquisitor was Don Pedro Moya de Contreras, afterward visitor, archbishop of México, and its viceroy; and later president of the royal Council of the Indias. See Torquemada, in La monarchia indiana, book 5, chapter 24.”

[4] That decree organized the tribunals of the Crusade, and made provision for their conduct and for the care of the revenues from the bulls. Various laws on this subject are found in Recopilación leyes de Indias, lib. i, tit. xx; one of these may be found ante, pp. 76, 77.

[5] Among the media employed by the Holy See in the restoration of one’s conscience to its good estate, are the bulls of composition. In the case of persons in possession of ill-gotten goods, as prebendaries who have forfeited their canonical allotments, or trustees who have maladministered estates, and the like, an arrangement (Latin, compositio) is sometimes made—only, however, when the rightful owners or heirs of the property in question are unknown (si domins sint ignoti), whereby the said “unjust steward” is allowed to keep for himself a moiety of what does not belong to him, on condition that the rest be handed over for the maintenance of church services, or institutions of charity, as hospitals, asylums, and the like. See Ferraris’s Bibliotheca, art. “Bulla Cruciatae.”—Rev. T. C. Middleton, O.S.A.

The bulls for the dead were placed on the heads of the dying, or in the hands of the dead—purchased by their friends or relatives in order to rescue then souls from purgatory. Those de lacticinios (literally, “for milk-porridges”) permitted to ecclesiastics the use of certain foods at times when these were forbidden by church law. The bulls of the Crusade were valid as dispensations only one year in Spain; but according to Solórzano they were extended to two years in the colonies, on account of the long time required for them to teach those distant places. See Bancroft’s Hist. Mexico, iii, p. 605. After the victory of Lepanto, Gregory XIII resumed the issue of these indulgences, and extended them to twelve years; and since then his bull has been renewed every twelve years, (E. H. Vollet, in Grande Encyclopédie, Paris, Lamirault et Cie.), xiii, p. 453.

[6] Apparently the “farming out” of this revenue, by the crown, to private persons. A law of May 30, 1640, enacted that all the expenses connected with the bulls of the Crusade should be paid from its proceeds, the remainder being paid to the crown (Recopilación, lib. i, tit. xx, ley xvi).

[7] Tournon was the papal legate sent to China for the settlement of the famous controversy regarding the “Chinese rites,” which had lasted some seventy years. The missions to China were entirely in the hands of the Jesuits until 1631, when Dominicans entered that country, and Franciscans in 1633. The new missionaries soon began to accuse the Jesuits of undue complaisance and conformity with heathen customs, and made complaint against them at Rome. For a time the Holy See permitted the practice of the Chinese rites, but frequent contentions arose on this subject between the Jesuits and the other orders, which were not definitely settled by Rome for many years. Finally, Clement XI sent Tournon (1703) to investigate the matter thoroughly, who condemned the rites in question as idolatrous and was therefore imprisoned by the Chinese emperor. He died in this captivity (1710), but his decision was accepted by the pope, and all Catholic missionaries to China were required to take an oath that they would resist those rites to the utmost. See full account of this controversy, with citations of authorities, in Addis and Arnold’s Catholic Dictionary (Meagher’s revision), pp. 926–928. For accounts of Tournon’s stay at Manila, and the dissatisfaction which he aroused there, see La Concepción’s Hist. Philipinas, viii, pp. 306–324; and Zúñiga’s Hist. Philipinas (Sampaloc, 1803), pp. 411–416.

[8] Sidoti (or Sidotti) was an Italian priest who came to Manila with Tournon, intending to enter the forbidden land of Japan. In 1709, he succeeded in doing this, by persuading the captain of a Spanish vessel to land him on the Japanese coast; Zúñiga says (Hist. Philipinas, pp. 420, 421) that nothing more had ever been learned regarding him. La Concepción, however, writing somewhat earlier, says (Hist. Philipinas, vi, p. 82) that in 1716 news of Sidoti’s imprisonment and death arrived at Canton—the latter being attributed to his continual fasts and austerities. But Griffis relates (Mikado’s Empire, pp. 262, 263) so much as may now be known about Sidoti’s fate, derived from a book—Sei Yō Ki Bun (“Annals of Western Nations”)—written by the Japanese scholar who examined the priest, which gives the facts of the case, and the judicial proceedings therein. Sidoti “was kept a prisoner, living for several years after his arrival, in Yedo (Tōkiō), and probably died a natural death.”

[9] See La Concepción’s detailed account (Hist. Philipinas, viii, pp. 315–338) of the founding of this college.

[10] This was only ad interim, during the absence of Bishop Salazar in Spain, from 1591 to Salvatierra’s death early in 1595. He had come tu Manila with Salazar, whose provisor he long was; he also ministered to the Indians, and went to Maluco as chaplain with a Spanish expedition. See Reseña biográfica, i, pp. 50–52.

[11] In the margin at this point occurs the following: “A total of 105,503 souls.”

[12] This law (which is contained in the book entitled, “Concerning the universities, and general and private studies in the Indias”) is as follows: “Permission is conceded for the cities of Santo Domingo in the island of Española, Santa Fé in the new kingdom of Granada, Santiago de Guatemala, Santiago de Chile, and Manila in the Filipinas Islands, to have halls for study, and universities where courses may be pursued and degrees given, for the time that has appeared advisable. For that we have obtained briefs and bulls from the holy apostolic see, and we have conceded those universities certain privileges and preëminences. We order that what has been ordained for the said halls of study and universities be kept, obeyed, and executed, without violating it in any manner. Those universities which shall be limited in time, shall present themselves before our royal Council of the Indias to petition for an extension of time, where the advisable measures will be taken. If no extension is granted, the teaching of those studies shall cease and end; for so is our will.” A note to this law in the Recopilación reads in part as follows: “It must be borne in mind that the universities, seminaries, conciliars, and other schools of learning erected by public authority in the Indias were declared to be under the royal patronage by a circular letter of June 11, 1792.”

[13] See this law in Vol. XX, pp. 260, 261.

[14] Notwithstanding that San Antonio states that the brothers of the hospital Order of St. John of God arrived in Manila at this comparatively late date, they had been often asked for by both the ecclesiastical estates. The following letter from the bishop of Nueva Segovia is such a request. The original of this letter is in Archivo general de Indias, with the pressmark: “Simancas; ecclesiastico; Audiencia de Filipinas; cartas y expedientes de los obispos sufraganeos de Manila, a saber, Nueva Segovia, Nueva Cáceres, Santísimo Nombre de Jesús ó Cebú; años de 1597 á 1698; est. 68, caj. 1, leg. 34.” It would appear from the endorsement on this letter that some brothers were sent at this early date; although this instruction probably remained a dead letter. (Cf. Vol. XVIII of this series, p. 114, dated 1618.)

“Sire:

“Your Majesty has a royal hospital here, which is one of the most necessary and useful things in this land for the health and treatment of the poor soldiers and of the other people who serve your Majesty. Although its income is but scanty, if it had some one to distribute it efficiently, and to care for it properly, there would be sufficient aid from the many alms given by the inhabitants who can do something. It is most necessary for its good government and maintenance for your Majesty to send four or five brothers from the order called [St.] John of God, who should have authority from your Majesty and from his Holiness to be able to receive others; for now the matter is ready, and all that is necessary. Those brothers could come with the religious whom your Majesty is sending—either Franciscans or Dominicans—or your Majesty could have them sent from the good brothers who are established in Nueva España. The latter would economize the expense, and the journey would be quicker and more certain. May our Lord preserve your Majesty long years, for the welfare of His church. Manila, July 7, 1606. I kiss your Majesty’s royal hands,

Fray Diego, bishop of Nueva Segobia.”

[Endorsed: “Manila, July 7, 1606. Number 518. From the bishop of Nueva Segovia. September 24, 1607.” “Have the four brothers whom he mentions sent; have the matter entrusted to Don Francisco de Tejada, so that he may arrange this with the chief brother of Anton Martin.” “A copy was sent to Don Francisco.”]

A decree of Felipe IV, dated Madrid, November 30, 1630, thus regulates the foundation of these religious in the Indias:

“The viceroys, presidents, and auditors of the royal audiencias shall not allow any of the religious of St. John of God to live or reside in the Indias, who shall have gone thither without our permission; or to found convents, give habits to any persons, or allow them to profess. Those who may be living in the provinces of their districts, or shall go thither later with our permission, shall not take upon themselves the care of the hospitals, either of Indians or of Spaniards, or the management of their incomes and alms, unless by first binding themselves to give reports and allow inspections in this respect by the ecclesiastical, or secular judges who can and ought to make them. And they shall not be exempt from that by saying that they have a bull from the apostolic see to be religious, and that they are ordained with holy orders, and that therefore they are to be subordinate only to their regular prelate. Neither shall they be exempt from the inspection for any other excuse that they may bring forward.”—See Recopilación de leyes, lib. i, tit. xiv, ley xxiv.

[15] In the margin at this point: “Total number of souls, 68,334.”

[16] In the margin at this point: “Total number of persons, 42,178.”

[17] In the margin at this point: “Total number of souls, 4,000.”

[18] In the margin at this point: “Total number of souls, 70,961.”

[19] The number of christianized natives is stated, on Murillo Velarde’s map, as 900,000. Cf. the statement by Le Gentil (p. 209 post), of the number in 1735—so in his printed text, but perhaps a typographical error for 1755.