CHAPTER L
Of the events of this time within and without the province, and the deaths of some religious of renown.
[The chapter opens with a notice of the so-called “holy year” or jubilee of 1650, proclaimed at Rome. That same year the general chapter of the Dominican order was held at Rome, and resulted in the election of Fray Juan Bautista de Marinis as general of the order.]
That same year this province celebrated a junta and intermediary chapter of the second provincialate of the father commissary Fray Carlos Clemente Gant, in the convent of Santo Domingo at Lalo, in Nueva Segovia or Cagayan, as was ordered by number one in the general chapter of 1647, at Valencia, for this province. This was to the effect that the chapter-sessions should be held alternately between the convent of Santo Domingo of Manila and the aforesaid convent of Lalo, for reasons alleged by the ministers of that bishopric. They had to sail, every two years, one hundred and more leguas exposed to very great dangers and violent seas [in order to attend the chapter], and thus left their missions discommoded; and they needed a great sum of money to procure large boats, to pay the rowers and sailors, and for the other things that they considered. Notwithstanding that, experience, the mistress of prudence, afterward disclosed great inconveniences, and that those were only the opinions of a few religious and that they themselves experienced the greatest dangers that follow. For although it is a fact that the voyage is dangerous, yet if it be made at the proper season and the return be made by the first of May, without making any way-stations, the sea is quiet. By God’s mercy, prosperous voyages have always been made; and the fathers provincial make them two or three times during their four years. It is also advantageous for the religious themselves [to make that voyage to Manila], for then they can get what their houses and churches and the Indians need; and they can arrange it personally, and satisfactorily to themselves, and they act as agents for those who remain there. The chief advantage is that the chapter-sessions have the authority that they require in the capital of Manila, where all the orders and their congregations hold them with more definiteness and less trouble in general. Although some individuals do suffer somewhat, yet with that they acquire merit; and absences are easily filled in their ministries, for vicars-general remain who attend to that. For the above and other reasons, a petition was made in that general chapter of Roma in that year 1650, where the reasons were stated, and the said order was revoked (titulo pro provincia Filippina, number 4); and it was confirmed in the general chapter held in the said holy city (number 1). Consequently, from that time thenceforth that difficulty has been removed, and all the fathers come [to Manila] very willingly. Some letters were received in that junta from the most illustrious Fray Domingo [sic] de Marinis, then vicar-general of all the order; and others from our most reverend father, Fray Tomàs Turco: they annul a decree of the most reverend Fray Nicolàs Rodulfo given in the year of 40, ordering that the vicariates last four years. Being informed of the reasons which were alleged, it was recognized that such measure was not advisable (we have already touched upon this matter above, and there will always be something to say about it). This is a holy government for all, which, well considered, redounds to the greater utility of the houses and villages, where he who is a perfect religious is not troubled at changes—for he is quite unconcerned whether he serves God in this or in that ministry; and wherever he is there is work to do, and a place where he may well employ his courage. As for him who regrets to leave a house it is better for him to leave it after he has served his two years. He should endeavor to fulfil his obligation and to gain a reputation as one who does not mind such things, without embarrassing himself with thoughts of changing from one vineyard to another, which generally obscures talent. Our profession holds us captive to obedience, but leaves us free in regard to all temporal considerations. The minister has great self-love, more than the Indians, and thinks that he will not be disturbed after two years, however much the wretched beings say to him and flatter him.... The said revocation was confirmed by the said chapter in that holy year [of 1650] (number 2 of the ordinances concerning this province). Item: Vote was given to the rector of Santo Tomàs in provincial chapters and juntas; and likewise other letters-patent so that any vicariate that should be vacant should give a vote in the junta. Between the chapter and the said junta, the provincial shall appoint another vicar after consulting some of the fathers. But if it shall become vacant between the intermediary chapter and the election, a consulting junta shall be held, in the province of Manila, of the fathers-counselors and the rector, in order to institute the said vicariate, which can have vote in the ensuing election; but if the vicariate be instituted in any other way, it shall not have a vote. Thus they were presented in the said junta and were received. The ordinances of the above-mentioned chapter of Valencia of 1647 were also accepted. In regard to the orders contained in them touching the provinces of Indias in general—in ordinance 6, that neither the provincials nor the chapters can give permission to the religious to return to their provinces of España, petition was made to our most reverend general, in behalf of this province, to exempt it from that observance for reasons that were advanced. In consideration of those reasons, his Reverence and the general chapter of Roma conceded us that favor in the said year of the jubilee, in the section treating of this province (number 3), granting permission to the father provincial who should be in office at that time that, the reasons of the religious who wished to return having been examined, he might assemble the council of Manila and represent the matter to it; and, in accordance with their vote, the religious shall be or shall not be sent, without its being necessary to have recourse to the reverend generals. Of a truth, it was a most just arrangement, not only because we are twice as far [from Roma] as are the other provinces of Indias, but in accordance with the special rule and ordinance of this province. Although there is always a great need of religious in it, yet he who is rendered disconsolate is superfluous, and willingly becomes a violent soldier who gives and receives signal injury—although God does not wish that they complain of what is given to them. The illness of the man is learned in this consultation, and the remedy is immediately applied without exigency or delay, which is not slavery. Those who return to España and do not keep this holy province much in mind are very few, when they are undeceived, and find that that bad humor was in themselves, was not the fault of the land, and that they must live with unrest in this world; for the center of our desire is heaven, for which we are born. In no place can we live with greater freedom and, consequently, with less fear and more quiet unless we go hunting for encumbrances to put in it. Unusquisque in suo sensu abundet.[11]
[The deceased religious mentioned in that junta are as follows: The lay-brother Fray Juan de San Jacinto, who died in 1648, was a son of the convent of Valencia, and on account of his good work was sent to Japan. After his return to Manila he was sent to Spain (1630) by way of East India, and returned by way of Nueva España. Christoval de Leon, of the royal convent of Granada, died at the age of seventy in the province of Pangasinán, that same year. He had filled some important offices in the order, among them being definitor (1633), and prior of the Manila convent, returning thence to his labors in Pangasinán. Geronimo de Sotomayor Orato, a native of Mexico and son of that convent, and Tomàs Ramos, son of the convent of San Vicente in Plasencia, who had been captured by the Dutch, died at sea while being sent back to Manila. Pedro Benitez died in 1650; he had been assigned to the Nueva Segovia missions, where he was studying the language at the time of his death.]
[Chapter li continues the mention of certain deceased religious. Francisco de la Trinidad died as bishop of Santa Marta, in the Indias, in 1663. In 1651 he had been sent as procurator from the Philippines to Spain and Rome, being at that time prior of the Manila convent; and he served as definitor for his province at Rome in 1656. He was a native of Vizcaya, and had taken the habit in the Philippines. Martin Real de la Cruz died in the bishopric of Cagayan in 1651. He was a son of the convent of Carboneras in the province of España, and became a fellow in the college at Valladolid. After arriving at the Philippines he was sent to the bishopric of Nueva Segovia, where he learned the language perfectly; and he wrote many sermons and discourses, which were preserved in manuscript and copied for the use of the order. He became rector of the college of Santo Tomás at Manila, and at the same time first rector and chancellor of the university erected in that college in 1648. On the completion of that office he returned to his missions in Cagayan, and died in the remote missions of the Babuyanes Islands. In the same bishopric died also during that period Lucas Garcia, at the age of seventy-six. He had a perfect command of the language, and was a sympathetic and arduous missionary worker. He acted more than once as a vicar-provincial, and went to the island of Hermosa, where he labored among the natives and Spanish soldiers. After serving as rector of the college of Santo Tomás he returned to his missions in Cagayan, where death met him. The lay-brother Francisco de San Agustin died in the village of Lalo, in the same province, a helpful and humble worker. In the convent of San Jacinto, outside the walls of the City of Mexico, died in the year 1651 Sebastian de Oquendo, a native of Oviedo in Castilla. He had been minister to the Chinese of the Parián, and had lectured in the arts and theology in the college of Santo Tomás. The Manila convent of the order was served by him in the office of prior; and he also preached in that city with great success, leaving many writings in manuscript on scholastic theology, which were used long afterward. At death he was buried in the convent of San Jacinto, where he was serving as prior. His body was found uncorrupted, in 1658, by some Dominican missionaries en route to the Philippines.]
The most novel event in the year 1651 in the city of Manila was the imprisonment, by order of Governor Don Diego Faxardo, of the person of the master-of-camp, Manuel Estacio Benegas, who then filled that office at Manila. That happened on September 16 of that year, and his property was confiscated at the same time. He was a native of Granada, and came to these islands as captain of infantry in the service of the king. Because of his blood, which was said to be noble, and his excellent conduct, he was well married here, and had many sons and daughters who have always managed to preserve themselves with splendor and to keep up their reputation with [official] employments and equal marriages. His arrest was a very great innovation, for from the time when the said governor assumed his office he had honored the master-of-camp, arriving [at the islands] thus, with notable standing, the governor, seeing him capable and experienced in all matters, almost made him his Hercules, and placed in his hands the keys to everything. He made the master-of-camp the only and necessary go-between in all his arrangements and secrets. That was followed, as its inseparable corollary, by what is called a change of fortune; for he thought that he had mounted so high while the impetus of his wheel remained very low. Although the master-of-camp made many friends, he raised up against himself a greater number of enemies—either querulous or discontented at seeing that a superior whom God made a sun because of his office, so that he might be a universal and [un]mistakable cause, had been appropriated and set apart for himself. That alone was enough to affront and offend the most retired inferior. And although Hercules cannot prevail over two, much less over so many, his enemies made such attempts to secure his downfall and studied over the matter so much that they laid a scheme to embroil him with the governor, who had purposely shut himself up and extinguished all the lights—one of warning, while behind it entered the rest of the troop. He was immediately thrust into a very close and dark prison, and all his property was sequestered; and gratitude and confidence, taking the part of the many who were aggrieved, became the plaintiffs who made the most criminal charge. Therefore, since the said governor was a just man, and without any doubt upright and even inflexible, he was not satisfied with aggravating the imprisonment, but had torture applied to the prisoner—which was very severe, and more so in a man as corpulent and as delicate as he was. The cause, charges, and acquittals proceeded, but before the sentence was reached the master-of-camp died in prison, giving tokens of being a true Christian, and with a great submission to the will of God, who had without doubt disposed him for that road for salvation; for he was a very intelligent man, and his capacity availed him there greatly. And what do we know might have happened to him had he died in a condition of prosperity? Incomprehensible are the ways of divine Mercy.
[Chapter lii, the last chapter of the first book, treats of Chinese affairs.]
[1] The burning of the Parián in the insurrection of 1630–40 rendered it necessary to build a new one; this was placed at La Estacada (so called because the site was stockaded for this purpose), farther from the gates of Manila, but within range of the guns of Fort Santiago. Notwithstanding the inconveniences attendant on this measure, and the risk of demoralizing the Indian converts, the government refused to locate the Chinese elsewhere; but they remained there only two years. One night when they were worshiping their ancestors, a house accidentally caught fire; as a result the entire Parián was burned, with great quantities of goods belonging to the citizens of Manila, who had placed these there on sale. A great part of Binondo was also destroyed by this fire. (Diaz’s Conquistas, pp. 456, 457.) [↑]
[2] Accounts of Corcuera’s residencia may be found in Domingo F. de Navarrete’s Tratados historicos (Madrid, 1676), trat. 6, ch. 4; Murillo Velarde’s Hist. de Philipinas, fol. 136 b–138; la Concepción’s Hist. de Philipinas, vi, pp. 188–195; Ferrando’s Hist. de los PP. Dominicos, ii, pp. 450–453; and Montero y Vidal’s Hist. de Filipinas, i, pp. 265–267. [↑]
[3] Referring to the institution founded by Corcuera, styled San Felipe, of which more detailed information will be given in a subsequent volume. [↑]
[4] “In the acts of the said congregation [of 1650, held at Nueva Segovia] is also mentioned a decree by the most reverend Marinis, which expressly annulled the mandate of the most reverend Turco, providing that the vicariates which possess votes in the chapter-sessions shall last only two years. This law of the province has suffered some modifications, according to the circumstances of the times. Since the intermediate sessions or congregations were suppressed, the office of vicar lasts four years—or, more correctly, the vicar is removable at the pleasure of the superior of the order, because the reason of his irremovability, which was the vote in the chapter, no longer exists. From this modification, however, must be excepted the rector of the college of Santo Tomás and the vicar of Cavite, who still enjoy that right.” (Ferrando’s Hist. de los PP. Dominicos, ii, p. 608.) [↑]
[5] These generals of the Dominican order were, respectively. Fray Tomás Turco and Fray Juan Bautista de Marinis. [↑]
[6] Alluding to Carlos Clemente Gant, who had been provincial during 1637–41. [↑]
[7] A town in Nicaragua, on the Pacific coast. [↑]
[8] Twenty-seven, according to the list in Reseña biográfica. [↑]
[9] The term “jubilee” is adopted by the Catholic church from the Jewish, and proclaims from time to time a “year of remission” from the penal consequences of sin—a plenary indulgence granted to those who repent and perform certain pious works. (See Addis and Arnold’s Catholic Dictionary, p. 488.) [↑]
[10] See sketches of the lives of all these friars in Reseña biográfica, i, pp. 455–478. [↑]
[11] i.e., “Let each one abound in his own understanding.” [↑]
Book second of the second part of the first century and history of the province of Santo Rosario of the Order of Preachers, in Filipinas, Japon, and China.