CHAPTER XXXIII
Coming of the governor Don Manuel de León y Sarabia; and arrival of a plentiful mission of religious.
(1669–70)
The government of Don Juan Manuel de la Peña lasted for eleven months, amid great quiet for the community of Manila, as he was very prudent and peaceable, and, above all, disinterested—which appears to have been lacking in his predecessor, on which account there was so great discontent with the latter’s government.[110] He despatched two galleons to Nueva España—“Nuestra Señora del Buen Socorro,” in charge of the same commander, Diego de Arévalo; and the flagship “San Diego,” in charge of Don Francisco Vizcarra, alguacil-mayor of the Holy Office, who had arrested Don Diego de Salcedo. The latter was served by Captain Miguel Cárdenas, Juan de Alquiza, and others. But neither of the two ships made the voyage; for the flagship, which sailed from Lampón, put back at Cavite, and the almiranta, which sailed from Cavite, put back at Lampón. They placed Don Diego in the convent of Guadalupe, whence, as he was sick, they took him to Los Baños on Laguna de Bay. He left there the following year, in order to prosecute his voyage to Acapulco; and he died in the northern latitude, very well prepared, and as a good Christian—leaving behind great hopes for his salvation, as one whom our Lord had brought back to obedience by the road of tribulation, through so grievous a stroke.
The galleon “San José,” which had left Cavite the year before, returned from Acapulco in the month of July; and as the vendavals had prevented its making that port by way of the Embocadero, it was obliged to anchor, and to seek safety in the port of Palapag in the province of Leyte. That galleon brought the new governor, Master-of-camp Don Manuel de León y Saravia, a native of Paredes de Nava, a valiant soldier from his youth in the countries of Flandes, Galicia, and other parts. He had begun the rudiments of the military art in the celebrated battle of Lutzen, in which died that thunderbolt of the north, Gustavo Adolfo, king of Suecia, in the year 1632—who caused so great destruction in Alemania [i.e., Germany] by his captains Gustavo Hom, Bernardo de Veymar, Bautis Gratz, and other heretics until the battle of Norlinguen, fought by the cardinal infante in the year 1634,[111] which battle also Don Manuel de León participated; and the latter had been in other famous battles of those times. He had been an infantry captain for fifteen years in Flandes, and was afterward sargento-mayor and master-of-camp. He was moved from Flandes with his army to the frontiers of Galicia to fight against Portugal in the year 1660. There he gave so good an account of himself that he was called “the iron leader” because of his valor and daring. He was governor of Munzón and Valencia in Galicia. While he was soliciting an office in Madrid, the queen-mother and her associate governors tried to send him to be governor of Cádiz; but he elected to come to Filipinas, retaining the office of master-of-camp and the reward of the habit of Santiago. We can believe that divine Providence made him desire that charge so that he might be the consolation and remedy of these islands; for in his time the islands enjoyed the greatest quiet, happiness, and plenty that they had enjoyed for many years. For the voyages from Nueva España were more secure and not a single galleon was lost; and commerce with China and Macán was very flourishing, as it was likewise with the coast of Coromandel, this latter being established in his term. There were no wars with the Dutch, nor with any other foreign nation; nor did any province revolt. The Mindanaos did not make their usual raids, and there was perpetual peace because of the quiet behavior and the death of Cachil Corralat. There were only some incursions by the Camucones, who are thieving pirates subject to Borney. The fruits of the earth were very plentiful, and no earthquakes or other disasters occurred. The community of Manila, which had been living for so many years in continual fear, thought now of nothing else than of their trade and merchandise, and of feasting and rejoicing. To that happiness was added the fact that Don Manuel de León was by nature very benevolent, pious, simple, and very even in disposition; and, above all, far removed from cupidity and self-interest, and desirous that all should enjoy peace and quiet. He brought an excellent household, who afterward proved of great honor to the community of Manila. Among the more illustrious were his nephew Don Alonso de León, who was an excellent citizen; Don Tomás de Endaya, a native of San Sebastián, who was thrice commander of the ships on the Nueva España line, and afterward master-of-camp for his Majesty in these islands for many years, until the year 1715, when he died; Don José de Medraza, native of Écija, twice commander on the Nueva-España line, and regularly-appointed castellan of the fort of Santiago in the city of Manila, Sargento-mayor Don José de Castellar, native of Valladolid, his secretary; Captain Don Juan de Cabrera; Don Agustín Crespo; and many others. In his company came Don Laureano de Vera, factor, and Don Antonio de Egea, accountant, of the royal treasury, able ministers, and zealous for the king’s service. The governor made his way through the provinces of Camarines, Tayabas, and Laguna de Bay, and entered Manila to assume his office on September 8, the day consecrated to the nativity of our Lady the most holy Virgin, the mother of God.
In the company of that governor came the largest reënforcement that had thus far arrived—namely, thirty-two religious, whom the father-procurator, commissary, and vicar-general, Fray Isidro Rodríguez, had brought with him. It was the balance of the mission that he had sent the former year—which, all told, reckoning it as one mission, was the most goodly and numerous mission that had come to this province from its foundation; for it consisted of forty-eight religious and three lay-brothers. They entered the convent of Manila on October 4, the day of St. Francis.
As soon as Don Manuel de León assumed his government, Auditor Don Juan Manuel de la Peña Bonifaz appeared as a refugee at the porter’s lodge of our convent of Manila, with which the suits that were expected were avoided.[112] However, he was hardly safe here, for a strenuous effort was made to drag him out of the sanctuary. For that attempt a very criminal opinion was given by Licentiate Don Manuel Suárez de Olivera; but the new governor, for greater assurance, referred the matter to Doctor Don Francisco de Pizarra y Orellana, judge-provisor of the vacant see of Manila, and formerly the consecrated bishop of Nueva Segovia. He and the orders gave their opinion to the effect that Don Manuel ought not to be taken from the sanctuary, as his crime was not lacsae majestatis in primo capite[113] which Don Manuel Suárez imputed to him for having usurped the government and for the diminution of the royal treasury. Don Juan Manuel passed considerable time in that retreat, until Death with his scythe cut the Gordian knot of that litigation. Some years later, the resolution of the royal Council of the Indias was received, in which all that Don Juan Manuel had done was annulled, as also were the concessions and military titles that he had conferred, as the rules laid down in the famous law Barbaribus Philippus II de offic. Praetor had no place. It is said that capital sentence came for him, but death had executed it. His wife and children were left very poor; but that has always been experienced with the children of auditors in these regions. That plague or punishment is seen in the citizens of Manila, for scarcely can one find a son who attains preëminence by inheritance from his parents. In the daughters alone is that penalty found to be diminished, but it is finally executed on the grandchildren. The suit between the two auditors was also decided by the supreme Council of the Indias in favor of Don Francisco de Coloma, and he accordingly assumed the government at the first vacancy.
The community of Manila began to breathe under the peaceable and disinterested government of Don Manuel de León, who tried throughout to fulfil his duty. First he established order and discipline in the camp of Manila, by abolishing many abuses. He appointed Don Juan de Robles Cortés, a very noble citizen, as sargento-mayor, and veteran soldiers as captains. He placed the galleon “San Antonio” on the stocks, and constructed galleys for the fleet, as such vessels had been of great service for defense on the occasions when Manila had been invaded by the Dutch arms.[114] As commanders of the galleys he appointed Pedro Lozano and Don José de Novoa, a valiant Galician. The latter went out the second time to pursue the hostile Camucones, in company with the valiant mulatto Simon de Torres, whose color alone prevented him from being the commander of the galleys. But those Camucones, as thievish enemies, carry out their enterprises in safety, and trust their retreat to the swiftness of their craft, which is remarkable. The governor ordered Don Pedro de la Peña to withdraw from the presidio of Orori on the frontier of the Igolotes, as that presidio was entirely useless and only an object of expense, without any profit. For the Igolotes, who are today friendly and subject, rebel tomorrow, and their villages disappear; and we controlled a few only, who were gathered in the villages of Bauang, Bangar, and Narbacán, where many souls of those who were baptized were obtained.
That year a function was solemnized which had not been performed for many years, namely, the publication of the edicts of the Holy Office of the Inquisition in the cathedral of Manila, on the first Sunday in Lent. The father commissary, Fray José de Paternina, was present, as were also all the officials and servants of the Holy Office, who were but few in that time. The new governor and the royal Audiencia were present, and father master Juan de Paz preached. On the following Sunday the letter of excommunication [anatema] was read, in the form usual to this holy tribunal, against those who have not denounced within the term of one week those who had committed the crimes against our holy faith which are mentioned in the edicts. That solemn function was not again repeated every three years, as is ordered by the Inquisitors; this was not done, not only within three years, but not for forty-nine, and until the present year of 1718, in which this history is written—the commissary being the reverend master and father presentado, Fray Juan de Arichedera, of the Order of Preachers; and the governor, the mariscal of the army, Don Fernando Manuel Bustillo Bustamente y Rueda, in his first year. That religious ceremony was performed with the greatest solemnity that has been seen in these islands by the many ministers, commissaries, and calificadors, belonging to the secular clergy and orders, whom the holy tribunal had. The most eminent persons in the community acted as familiars; at the order of the Inquisitors of Méjico, these were present not only with banners, but also with the white and black cross (the insignia of this holy office) on their capes and mantles—the religious wearing it on their cowls, worked in gold and silver. On the evening of Saturday, March 12, the procession marched through all the city, the standard of the faith setting out from the convent of St. Dominic, carried by Sargento-mayor Don Domingo Bermúdez, a citizen of Manila, who had been alcalde-in-ordinary the preceding year. The regidors and most eminent citizens accompanied him, dressed in gala attire and on gaily decked horses, and followed by many lackeys wearing rich livery (which is less costly in Manila than in other places). The father commissary rode a mule with trappings, and was accompanied by the servants of the holy tribunal, both ecclesiastical and lay, the alcaldes with their maces, and the drums, and followed by the other officials, all on horseback.
The second Sunday of Lent, March 13, the same parade was held from the convent of St. Dominic to the cathedral. The father commissary was there, under a canopy in the chancel on the gospel side; and the ministers of the Holy Office in the body of the church, on their benches on the epistle side. The above-mentioned governor was there, and was the head of the city, as there was no royal Audiencia. The father secretary, Fray Francisco de Contreras, read the edicts, and the father lecturer Varela, of the Order of St. Dominic, preached. After mass the standard of the faith was returned, and the father commissary and all the tribunal went to the convent of St. Dominic, accompanied by the governor and captain-general, and by the rest of his retinue of the preceding day.
The following Sunday, March 20, the father commissary and all the tribunal left the convent of St. Dominic, and went afoot to the cathedral, where the serious and fearful ceremony was performed of reading the letter of excommunication against those who do not denounce persons whom they know to have fallen into heresies and the sins mentioned in the edicts. That is a ceremony that strikes fear and terror into the hardest heart; its tenor and details I omit, as it is long to tell and terrifying to hear. That ceremony was performed with the greatest solemnity and gravity possible. Inasmuch as it is not my intention, nor ought I, to come down to these present times with my records [in this history], I have thought it advisable to mention that matter in this place as a memorial of so holy a ceremony.
Our province was greatly advanced in that triennium by the great prudence and affability of its provincial, our father Fray Dionisio Suárez, who was more angel than man. With the abundant aid that had arrived in that year and the preceding one, plenty of ministers were appointed for all the convents; those convents which had been united with others were separated, and ministers placed in them; and in the large and populous places two [ministers were stationed]. The work was so apportioned that it could be endured; for the overwork occasioned by the lack [of ministers] had been the cause of many dying and others falling ill. Divine Providence also assisted by communicating grace to the newcomers, and facility in learning the languages of our provinces. Therefore, after a few months many of the latter found themselves sufficiently qualified in that respect to become ministers, alone and without company, in the missions. This province became renewed and flourishing with the abundance of religious, and the study of the arts and theology was greatly assisted in the convent of Manila. Ministers were placed in the missions of those who were recently converted in the hill-country of Ilocos, in the villages of Aclán, Vera, and Bangbanglo, father Fray Benito de Mena assisting them all the days of his life—which lasted until the year 1695, after he had founded the mission called Bangi, on the outskirts of the province of Cagayán.
[1] Alonso de Lara was subprior of the convent of Manila in 1638, prior of the convent of Guadalupe in 1641, definitor of the province in 1643, procurator-general in 1648, and minister of Guagua in 1650. He died in 1651. See Pérez’s Catálogo, p. 109. [↑]
[2] Cristóbal de León was a native of Galicia, and went to the Philippines in 1628. He was minister of Tagudín (1635 and 1638), Narvacán and Batác (1642), and Laoag (1647). From the last village he went to the villages of Bay (1650, 1659), Taal (1654), Tondo (1656, 1665), and Bulacán (1662). He was definitor and procurator-general in 1641, and died in Manila in 1668. See Pérez’s Catálogo, p. 109. [↑]
[3] Alonso Quijano, a native of Corral de Almaguér in La Mancha, was an excellent linguist in the Bisayan, and served in the missions of Dunangas (1632), Jaro (1633), Laglag (1635), and Panay (1638). He was definitor in 1644, provincial in 1656, prior of the convent of Guadalupe in 1659–62, and provincial again in 1665. His death occurred in 1667. See Pérez’s Catálogo, p. 108. [↑]
[4] Diego de Ochoa was a son of the convent of San Felipe el Real in Madrid, and lecturer on sacred theology in his province. After going to the Philippines he became minister of the villages of México (1638), Macabebe (1641), and Betis (1644), being also visitor for some time. He died in the year 1648. See Pérez’s Catálogo, p.113. [↑]
[5] A reference perhaps to the grandson of Emanuel Philibert, duke of Savoy (who died August 30, 1580)—who bore the same name, and the titles chevalier of Malta, grand prior of Castile and León, prince of Oneille, viceroy of Sicily, and commander of sea-forces for the king of Spain, whose nephew he was. His death occurred in 1624 at the age of thirty-six. Moreri mentions no duke of Savoy by this name in that period. See Moreri’s Dictionnaire. [↑]
[6] The Dominicans resolved in a council called by their provincial September 11, 1644, not to bring any charges against Corcuera, but to pardon the affronts he had given them. “The friars hated Corcuera for his partiality to the Jesuits.” See Montero y Vidal’s Hist. de Filipinas, i, pp. 265, 266. Cf. Ferrando’s Hist. de los PP. Dominicos, ii, pp. 451, 452. [↑]
[7] Luis de Amezquita studied Greek under the Jesuits. He was admitted to the Augustinian convent of San Felipe el Real where he took his vows in 1641. Arriving at the Philippines in 1645, he labored in the Tagálog villages of Bauan (1650), Tiaong (1654), Tanauan (1656), Batangas (1659–65), Caruyan and Sala(1662), and again in Tanauan (1666). He died at Manila June 26, 1667, at the age of forty-five, leaving several writings, including a catechism in the native language, sermons, and certain commentaries. The catechism has been printed. See Pérez’s Catálogo, pp. 119, 120. [↑]
[8] Jerónimo Paredes was a native of Castilla and professed in the convent of Pamplona. He was prior of Ternate (1621–25), at the cession of that island to the Portuguese Augustinians. On returning to Manila he labored in Pampanga, in the villages of Pórac (1629), Apálit (1632), Macabebe (1633), Guagua (1635), Aráyat (1638), and México (1645). He presided at the provincial chapter of 1651, and had before been visitor, prior of Santo Niño (1644), and definitor (1647). His death in 1651 was universally bewailed. See Pérez’s Catálogo, p. 93. [↑]
[9] Andrés de Fuentes, a religious of the province of Castilla, was a notable orator, and the zealous minister of Calumpit in 1632. He was procurator-general in 1635, minister of Barbarán in 1636, and preacher-general in 1638. This last year he went to Malate, but afterward ministered in San Pablo de los Montes (1641), Taal (1644), Tondo (1645), Lipa (1650), and again in Malate (1653). His death occurred in 1653. See Pérez’s Catálogo, p. 106. [↑]
[10] Pedro Valenzuela was a native of Castilla la Vieja, where he professed. After going to the Philippines he was assigned to the villages of Bangui (1624), Santa Cruz (1627 and 1632), Narvacán (1630), Purao (1636), and Dingras (1641). He was elected definitor in 1647, and was appointed visitor of the Ilocan provinces by Diego Ordás, meeting his death at the hands of the Zambals while attending to the duties of the visitation. See Pérez’s Catálogo, p. 100. [↑]
[11] Gaspar López, a native of Castilla, an eminent orator, and a missionary in Tambobong (1630), Pórac(1633), Sesmoan (1635), Santor (1638), Apálit (1639), Gapán (1641), México (1644), Macabebe (1645), and Bacolór (1653), was definitor in 1644–47, and died at Bacolór (1655). See Pérez’s Catálogo, pp. 106, 107. [↑]
[12] Tomás de Villanueva was a native of Villanueva de los Infantes and professed in the Burgos convent. Having been assigned to the Bisayas Islands, he labored in Carcar (1627), Baong (1632), Tigbauan (1633–35), Jaro (1636), Barbarán (1638, 1641, 1659, 1662), Panay (1644, 1656), and Mambúsao (1671), and Candon and Dingras in Ilocos (1650–53). He died in 1674 so poor that his burial expenses were defrayed by his parishioners. He was visitor and master of novitiates in 1647, and prior of Guadalupe in 1657. See Pérez’s Catálogo, p. 95. [↑]
[13] Martin García professed in the convent of Arenas in 1629 and arrived in the Philippines June 29, 1635. He became preacher and confessor in Manila whence he went to Santa Cruz in Ilocos in 1641. In 1647 he was appointed procurator-general, but without assuming that office, sailed for Spain May 18, 1647, with appointment as commissary-procurator. His death occurred in Madrid in 1649. See Pérez’s Catálogo, p. 110. [↑]
[14] Juan de Borja, a native of Osuna, professed in that city. He became fluent in the Bisayan tongue, and labored in the missions of Mambúsao (1640, 1659), Barbarán (1644, 1656), Otón (1645), and Batan (1653); being prior of the convent of Santo Niño (1657), definitor (1659), president of the chapter (1662), and prior of the convent of Guadalupe (1665). In 1665 he commissioned the founding of the Augustinian hospice for the Philippines in Mexico, known as Santo Tomás de Villanueva, of which he was superior until his death in 1683. He wrote a religious treatise in the Bisayan language, while many of his letters were preserved by the order. See Pérez’s Catálogo, p. 112.
The hospice was actually founded in 1667, under the advocacy of the Santo Limosnero of Valencia [i.e., “the charitable saint of Valencia”—alluding to St. Thomas of Villanueva; he was bishop of Valencia, and died in 1555]; it was used by the Augustinians until it was confiscated by the Mexicans at the time of their revolution, in 1818. See Pérez, ut supra, note. [↑]
[15] See VOL. XXXVI, note 33. See also Revue des deux Mondes for 1869, vol. 81, article “L’Archipel des Philippines” (pp. 932–964), by Edmond Plauchut. On pp. 937–939, is described an incident illustrating the “unsubduable passion for liberty” of the Negritos. An infant of three was once captured by the Spaniards, who was about to be buried alive by his mother as she was impeded in her flight by reason of her child. This Negrito, being taken to Manila, was adopted by an American and baptized Pedrito. In due time the young savage was taken to Europe and America by his adopted father, and learned to speak Spanish, French, and English, returning after two years of travel. About two years after his return, Pedrito disappeared, and joined his own wandering tribesmen. He was seen later by a Prussian naturalist, a relative of the famous Humboldt, who ascended the mountain of Marivélez, and who talked with the “reclaimed” Negrito. This occurred in 1860. [↑]
[16] The master-of-camp, Manuel Estacio Venegas (see ante, note 50), who was a relative of the Recollect friar Juan de San Antonio. See Montero y Vidal’s Hist. de Filipinas, i, p. 265. [↑]
[17] José Millán de Poblete was a Mexican, and went to Manila with his uncle, the archbishop of that name. He was head chaplain of the troops in Filipinas, an advocate for prisoners in the Inquisition, and finally bishop of Nueva Segovia in 1671, dying on June 25, 1674, in his diocese. (Pardo de Tavera, Biblioteca filipina, p. 268.) [↑]
[18] Lucas Aguilar was a missionary in Ilocos, to the villages of Purao (1620), Sinait (1621, 1626, 1644), Dingras (1624, 1638), Bauang (1633), Bantáy (1641), and Narvacán (1647). He was appointed definitor in 1650, and retired to the Manila convent, where he died in 1654. See Pérez’s Catálogo, p. 95. [↑]
[19] Sancho de Moncada, a native of Toledo, professed in that city in 1613. He labored in the Tagálog villages of Bigaá (1636), Caruyan (1638), Malolos (1641), Hagonoy (1644), Tanauan (1645), Taguig (1647), and Calumpit (1653). His death occurred in 1656. See Pérez’s Catálogo, p. 113. [↑]
[20] Dionisio Suárez was a native of Porto Alegre, in the province of Alentejo in Portugal, and professed in the convent of Salamanca. He was one of the most illustrious men of his order in the Philippines (serving as prior and rector-provincial in 1668 and 1672), and many acts of great use to the order were published during his terms of government; and many churches and convents were rebuilt, among them San Pablo of Manila of which he was prior four times (1653, 1665, 1671, 1675). He was missionary to the villages of Taguig (1630), Bauan, Parañaque (1638–50), Lipa (1656), Taal (1659), Tondo (1674), and Malate (1677). His death occurred in 1679, and he left a Tagálog MS. of three volumes. See Pérez’s Catálogo, pp. 107, 108. [↑]
[21] In 1860 when the fathers of the Society of Jesus were again installed at Manila, that amity was again established at their petition, thanks to the hospitality that the Augustinians showed them in their convent at Manila, and afterward in that of Guadalupe, until they acquired a house of their own.—Tirso Lopez, O.S.A. [↑]
[22] Juan Lozano was an excellent Visayan preacher, and ministered in the villages of Dumangas (1635), Jaro (1644), Panay (1647), and Passi (1650). He died in 1659, according to Pérez’s Catálogo, p. 108. [↑]
[23] Doctor Diego de Cartagena, a priest expelled from the Society of Jesus, obtained from the king a prebend in the ecclesiastical cabildo of Manila. The cabildo and archbishop opposed this, but, under pressure of threats by Governor Salcedo, they finally admitted Cartagena under protest. (Montero y Vidal, Hist. de Filipinas, i, p. 333.) [↑]
[24] “We omit the rest of this chapter, as it contains some information referring to [the favorite’s] evil acts, which although almost all taken from official records and documents, cannot be sifted by a severe and impartial critical review; while on the other side their publication has absolutely no interest.” (Tirso López, O.S.A.)
It is to be regretted that the above editor saw fit to curtail this chapter, or at least that he did not give it in synopsis, however short. [↑]
[25] Verdugo means, among other things, a hangman, executioner, or very cruel person, hence the allusion in the text. [↑]
[26] Francisco de Madrid was a missionary in Ilocos, at Tagudin (1623), Candon (1624), Dingras (1629), Batác (1633), and Matolos (Bulacán; 1635). He served twice as definitor (1638 and 1653), was prior of Manila (1650), and of Candon (1651, 1654), and died at the Manila convent in 1654. See Pérez’s Catálogo, pp. 92, 93. [↑]
[27] José de la Cuesta professed in the Salamanca convent, and was an eminent Greek scholar. He was assigned to Ilocos, and ministered in the villages of Bantay (1638), Pasig (1645 and 1647), Tambobong, and Bulacán (1659). He was definitor and visitor in 1653. In 1639 he defended the convent of Tondo against the Chinese insurgents. His death occurred in 1662; and he left two MSS., one of mystical sermons and the other on the study of Greek. See Pérez’s Catálogo, pp. 111, 112. [↑]
[28] José Betoño was a native of Madrid, and professed in the convent of San Felipe el Real. He labored in the missions of Minalin (1647), Lubao (1651, 1659), and Gapán (1653). He acted as subprior of Manila in 1650, visitor and prior of Lubao in 1652, and was elected commissary-procurator for Madrid in 1660, but died while on his voyage to Spain in 1664. See Pérez’s Catálogo, pp. 116, 117. [↑]
[29] Tomás Velasco was from Andalucia, where he was a confessor and preacher for some years. In the Philippines he was subprior of Manila (1644), and worked in the missions of Baoan (1645), San Pablo de los Montes (1645), Malolos (1648), and Quingua (1650). See Pérez’s Catálogo, p. 192. [↑]
[30] Francisco de Victoria took the habit in the Salamanca convent. After going to the Philippines he became subprior of Manila (1644, 1651), and was missionary in the villages of Tanauan (1642), Calumpit (1645), and Tondo (1653). In 1653 he sailed for Spain as procurator, returning to Manila in 1656, after which he labored in Taguig and Tondo (1659). He died in 1661. Pérez’s Catálogo, pp. 112, 113. [↑]
[31] Antonio de San Gregorio, a native of Saelices de los Gallegos, took the Franciscan habit March 10, 1611, and went to the Philippines in 1621. The following year he was appointed a confessor, and in 1624 lecturer in the arts. Later he administered the village of Polo; and was elected definitor (November 18, 1628), commissary of the Franciscan tertiary order of Manila, and lecturer in sacred theology. In 1630 he was in the village of Meycauayan, and was elected provincial January 17, 1632, the Chinese missions being opened in his time. He sailed for Mexico in 1635, returning thence in 1639. September 16 of that same year he was elected vicar-provincial, holding that office until February 4, 1640. He then administered the village of Santa Ana de Sapa until 1649, when he went to Polo. In January of that year he was again elected provincial; May 8, 1649, he was appointed bishop of Nueva Cáceres, which office he did not assume until some time before June, 1653. He died in 1661 at Naga. See Huerta’s Estado, pp. 428, 429. [↑]
[32] Ecclesiastical affairs in the Moluccas had been in charge of the bishop of Malacca. After the separation of the Spanish and Portuguese crowns in 1640, that arrangement was deemed inexpedient; the two Portuguese ecclesiastics in Ternate were taken to Manila, and two Jesuits were left in their place, under charge of the archbishop of Manila. See Conceptión’s Hist. de Philipinas, vi, pp. 415, 416. [↑]
[33] Concerning the commercial relations with Macao, Concepción (vi, pp. 416, 417) says: “The city of Macan had sent an hidalgo, one Don Diego Hurtado de Mendoza, to Manila to establish mutual commercial relations between the two nations [i.e., Portuguese and Spaniards]. Don Diego Faxardo, either for the satisfaction of common injuries, or because the negotiations seemed suspicious, imprisoned, or rather, detained him. Don Sabiniano, more indulgent, sent him back to his port of Macan. As soon as he arrived, the city [of Macao] sent the Jesuit father, Maginò Sola, as Don Diego did not wish to expose his person to new risks. The father obtained from the kindness of the governor what the city desired.” [↑]
[34] Referring to the controversies between Palafox (VOL. XXIX, p. 189) and the religious orders, especially the Jesuits; these culminated during the years 1647–49, ending in the peremptory recall of Palafox to Spain. See account of these troubles in Bancroft’s Hist. Mexico, iii, pp. 120–133. [↑]
[35] “Who entertains thoughts of peace and not of affliction.” [↑]
[36] Apparently meaning that he was placed on the list for promotion at some future vacancy of that see—which he attained in August, 1715 (according to Buzeta and Bravo). [↑]
[37] The treaty of Nimwegen or Nimeguen was concluded in that city (located in the Netherlands) in 1678–79, between France and the other European powers; it marks the culminating point in Louis XIV’s career, and made France the leading European country. The peace between France and Spain was concluded, September 17, 1678. [↑]
[38] The quarrel between Camacho and the friars waxed deep and bitter, and many manifestoes were published on each side. This controversy will be dealt with in a later volume. [↑]
[39] This tower resisted all the earthquakes, even the terrible one of 1863, until 1880 when, as it was becoming dilapidated, it was torn down in order to give new form to the cathedral.—Tirso Lopez, O.S.A. [↑]
[40] For notices of all the above Augustinians, see Pérez’s Catálogo. [↑]
[41] Literally, “he was the nadir of the zenith” of Mendiola’s goodness—a pun on the Mora’s name. [↑]
[42] Baltasar Herrera was a native of Extremadura and took the habit in the Salamanca convent. He joined the Philippine province in 1642, and afterward ministered in Sala (1644), Quingua (1645, 1656), Tanaoan (1647), Calumpit (1650), and Parañaque (1653), and was definitor in 1656. He joined the Order of St. Francis, in which he held honorable posts. His death occurred September 2, 1675, before his consecration as bishop of Nueva Cáceres, for which he had been presented. He left various sermons in the Tagálog speech. See Pérez’s Catálogo, p. 183. [↑]
[43] Lucas Ortiz, a native of Salamanca, professed in the convent of that city; and ministered in the Philippines in Bay (1641), Tambobong (1645, 1657), Bulacán (1647), Pasig (1650, 1654, 1659, and 1665), and Sala(1656). His conduct while definitor (1656) and prior of Manila (1662), was such that the general of the order gave him the title of Master of Sacred Theology in 1663. He died in 1667. See Pérez’s Catálogo, pp. 114, 115. [↑]
[44] Juan de Torres was a native of Navarra, and professed in the Toledo convent. In 1641 he was subprior of the Manila convent; in 1644 definitor and prior of Guadalupe; and among the Tagálogs, minister of the villages of Taal (1644), Hagonoy (1647), Tambobong (1656); and Tagudin, in Ilocos, in 1653. He defended the village of Pasig against the Chinese insurgents of 1639. In 1656 he was appointed procurator-commissary to Madrid, but died on shipboard in 1658. See Pérez’s Catálogo, p. 114. [↑]
[45] Alonso Clemente was a minister to the Bisayan villages of Tigbauan (1629), Otón (1633, 1650, 1656), Laglag and Carcar (1645), San Nicolás (1647), Dumalag (1653); and the Tagálog village of Parañaque (1659). He died in the Bisayas in 1663. See Pérez’s Catálogo, p. 109. [↑]
[46] José Duque,a native of Oropesa, in the province of Toledo, professed in the convent of San Felipe el Real in Madrid. He labored in Gapán (1650), Candaba (1653), Pasig (1656), Sesmoan (1659, 1677), Guagua (1661, 1671, 1681); and was definitor in 1659, prior of Guadalupe and Cebú in 1662 and 1668 respectively, and provincial four times (1674, 1683, 1688, and 1692). He died in 1695. He had aided in the pacification of Pampanga in 1660. See Pérez’s Catálogo, p. 117. [↑]
[47] Antonio Carrión became fluent in the Bisayan, Ilocan, and Tagálog tongues. He labored in San Nicolás de Cebú (1645), Tigbauan (1648), Otón(1653), Dumangas (1656), Lauag (1657), Quingua (1662), and Batác (1665). He was prior of Santo Niño (1650), and definitor and prior of Manila (1660), and died in Ilocos in 1665. See Pérez’s Catálogo, p. 192. [↑]
[48] Isidoro Rodríguez was born in Madrid and took the habit in Salamanca in 1639. He ministered in Macabebe in 1653, in Guagua in 1656, in Sesmoan in 1662, and in Bacolor in 1665. He was commissary-procurator to Madrid and Rome in 1666, returning to Manila in 1669, when he was appointed definitor. He died in 1671. He was a prudent missionary and did good service in the Pampanga insurrection of 1660. See Pérez’s Catálogo, p. 119. [↑]
[49] Francisco Roa was born in Mexico October 9, 1592, and went to Manila at the age of fourteen. He entered the Society May 18, 1609. He worked in the Bisayan missions, and was prior of the Manila convent for six years. During his third provincialate for the Philippine province, he set out (January 6, 1660) to visit the missions and colleges of Zamboanga, but met his death by shipwreck. See Sommervogel’s Bibliothèque, and Murillo Velarde’s Historia, fol. 267–268 verso. [↑]
[50] José Pimentel was born at Portillo, near Valladolid, September 20, 1607. He entered upon his novitiate April 24, 1624. While still a scholastic he went to the Philippines where he taught grammar. He became procurator of the province and rector of Cavite, Otón, and Antipolo, and master of novices. His death occurred as above. He left a Tagálog dictionary and other works. See Sommervogel’s Bibliothèque, and Murillo Velarde’s Historia, fol. 268 verso–269. [↑]
[51] Correctly, Lorenzo de Iba. He was born in Caller de Cerdeña, and arrived as a lay brother in the Philippines in 1651. He was twenty-two years in the Society, and on account of his abilities had accompanied Miguel Solana to Macao. See Murillo Velarde’s Historia, fol. 269. [↑]
[52] Alonso Coronel was a son of the convent of Burgos, and after going to the Philippines, ministered to the villages of Lipa (1639), Guiguinto (1642), Caruyan (1648), Malate (1650), Bay (1657), and Tambobong (1659), and was preacher in Cebú for some time. Elected provincial in 1662, he founded new missions in the mountains on the confines of Cagayán, and inspired his religious to oppose Kue-sing. After his provincialate he lived retired in the Manila convent until his death in 1668. See Pérez’s Catálogo, p. 111. [↑]
[53] Gonzalo de la Palma was born in Toledo. He ministered to the Ilocan villages of Santa Cruz (1636) and Bacarra (1638), and was procurator-general in 1642. After having been appointed commissary to Madrid in 1644, he returned to the Philippines, and was prior of Cebú and of Sesmoan in 1653; was procurator-general in 1653, and had charge of the villages of Malate and Batác in 1657 and 1659 respectively; of the priorate of Guadalupe, while definitor in 1662; and of the villages of Betis (1666) and Lubao (1668). He aided in the pacification of the insurgents of 1660, and wrote a book on volcanoes. His death occurred in 1687. [↑]
[54] Luis de Medina professed in the Sevilla convent in 1630, and went to Manila in 1650. That same year he was appointed procurator-general, and afterward directed the ministries of Laoag (1654) and Dingras (1662). He presided at the chapter of 1665, and died in 1667 of a mental disorder. See Pérez’s Catálogo, p. 122. [↑]
[55] Juan Vergara was born in Madrid and took the habit in the same city. He labored in Agoó (1641), Narvacán (1644), Bantay and Batác (1653 and 1668), Candón (1665), Lipa (1659), and Pasig (1662 and 1671). The office of definitor fell to him in 1668, and he was prior of the Manila convent in 1669 and commissary of the Holy Office. He died in Manila in 1675. See Pérez’s Catálogo, p. 111. [↑]
[56] Juan de la Isla, native of Écija and son of the province of Mechoacán, became a minister in Aráyat (1645), Sesmoán (1647), Batác (1650), Candón (1653 and 1657), Candaba (1656), Bantay (1660), Bauang (1665), and Tagudin (1666). In 1648 he was procurator-general in Manila. He died in 1669. See Pérez’s Catálogo, p. 112. [↑]
[57] Benito Mena Salazar was a native of Vigan, the son of a Spanish encomendero, and took the habit in Manila, June 2, 1659. He ministered in the provinces of Ilocos and Cagayán, being fluent in the languages of those districts. He made many conversions among the Apayaos, and founded the villages of Bangui, Adán, Vera, and Bangbang; and ministered in the villages of Bacarra (1666 and 1671), Sinait (1668), and Candón (1669 and 1674). He died in Bacarra in 1676. See Pérez’s Catálogo, p. 202. [↑]
[58] Francisco de Mesa was born in Mexico and professed in Manila October 31, 1644. His field of labor lay in Dumalag (1656) and Laglag (1659). He was killed in 1663 in Malonor, a visita of Laglag. See Pérez’s Catálogo, p. 199. [↑]
[59] Juan de Leiva y de la Cerda, marqués de Leiva y de la Labrada, Conde de Baños (or, as he is also called, Juan de la Cueva Leiva y Labrada) was the twenty-third viceroy of New Spain. He committed various arbitrary acts, and otherwise proved his unfitness for his position. His rule lasted, from September 16, 1660 (although he arrived at Vera Cruz in July) to June 1664, when he was superseded by Archbishop Osorio. See Bancroft’s History of Mexico, iii, pp. 164–167. [↑]
[60] The body guard of the Spanish monarch was formerly of Walloons and was known as the Walloon guard. [↑]
[61] José Paternina, a native of Bastida in the province of Álava, professed in the convent of Badaya. In the Philippines he became prior of the convents of San Pablo of Manila and of Guadalupe (1668). He served as commissary of the Holy Office for some years, but was removed from that post because the tribunal of Mexico censured his conduct toward Governor Diego Salcedo (see account of his proceedings against Salcedo ante, pp. 23–25). His death occurred in 1674, while en route to Nueva España. See Pérez’s Catálogo, p. 126. See also VOL. XXVIII, p. 112. [↑]
[62] Before the foundation of the college of Valladolid, the father-commissaries of the Filipinas admitted youths to the religious habit, and placed them in the novitiates of España, until they made their profession, which was received by the above-mentioned father-commissaries.—Tirso Lopez, O.S.A. [↑]
[63] See VOL. XV, pp. 102, 103, note 66; and pp. 102–116. [↑]
[64] i.e., in San Agustin’s Conquistas de las Islas Philipinas (Madrid, 1698). [↑]
[65] In the Archivo general de Indias at Sevilla are two manuscript plans (one of Manila and the other of Cavite) which were made about 1762 by a man of this name, evidently a descendant of the man mentioned here. [↑]
[66] These are certain villages in the mountains of Burgos, adjacent to the domain of Vizcaya—the privileges granted to which are enjoyed by these villages, in virtue of letters and concessions from the kings. (Dominguez’s Diccionario nacional.) [↑]
[67] For sketches of the above religious, see Pérez’s Catálogo, pp. 126–128. [↑]
[68] A long and unsigned document in the Ventura del Arco MSS. (Ayer library) ii, pp. 493–618, gives minute details of these events in 1668, and explains thus the controversy between the auditors: Salcedo’s galleon landed on the Cagayán coast, and it became necessary for him and his retinue and soldiers to make the overland trip to Manila, carrying thither the money and treasure that he had brought. The trip was long, wearisome, and dangerous; Mansilla pushed ahead by other routes to reach Manila first, and had his priority officially recorded at once. Moreover, Mansilla bought up warrants for arrearages of pay due the soldiers, and turned in these for his media anata (see VOL. XXIV, p. 307) to the royal treasury; “and with less than 300 pesos he made good his entire media anata, each third of which [alluding to the payment of the year’s salary in three instalments] amounted to 909 pesos 7 tomins.” But the governor learning of this, obliged him to make good the sum due, in cash. A suit for the priority claimed arose between the auditors, which was decided in favor of Coloma. [↑]
[69] Cosme de Ays (sic in Pérez, not Hiz) was a native of Valencia, and after going to the Philippines labored in the Ilocan villages of Purao (1641), Agoó (1647), Tagudín (1650), Narvacán (1650–56), Bantay (1659), Candón (1660), and Baoang (1662). He became definitor in 1665, and probably died about the end of 1667, as no further mention is made of him in the books of the order. See Pérez’s Catálogo, p. 114. [↑]
[70] Francisco del Moral was a minister to the Tagálogs in Batangas (1651), Bay (1654 and 1668), San Pablo (1656), Pasig (1666), and Malate (1661); and died insane at Manila, in 1672. See Pérez’s Catálogo, p. 192. [↑]
[71] Enrique Castro was born in Madrid. His labors in the Philippines extended to the villages of Pórac (1647), Candaba (1648), Apálit (1654), Macabebe (1655), México (1656), Betis (1668), and Bacolór (1671). He served as procurator-general in 1654 and was elected definitor in 1665. His death occurred in 1676, and he left several volumes of sermons in the Pampango language which are no longer in existence. See Pérez’s Catálogo, p. 116. [↑]
[72] José de Mendoza was born in 1634, and took the habit in 1651. He ministered in the missions of Tanauan (1653), Hagonoy (1654 and 1666), Parañaque (1656), Malolos (1657), Tambobong (1669), Bauan (1674), Purao (1674), and Batác (1677). He was elected definitor in 1671, and prior of the Manila convent in 1679, where he died that same year. He was an excellent Ilocan orator. See Pérez’s Catálogo, p. 125. [↑]
[73] Francisco de Medina Basco, a native of Toledo, performed mission work in the Filipino villages of Pórac (1642), Lubao (1647), Guagua (1650), Betis (1656), Candaba (1657), Bacolór (1659), and Taguig. He served as definitor for the triennium beginning in 1665, as provincial secretary in 1667, and as provincial in 1671 (being confirmed in that office by the general of all the order, although his election was contested by some as being anticanonical). He died at Cebú in 1672. See Pérez’s Catálogo, p. 112. [↑]
[74] Cristóbal Marroquín (sic) was born in Sevilla and professed in the convent of Lima, where he became a lecturer. In the Philippines he labored in Santa Cruz in Ilocos (1648); and in the Tagálog provinces in Tiaong (1651), Bauan and Minalin (1659), and later at Parañaque, Bay, Pasig, and Quingua. He died in 1674. See Pérez’s Catálogo, p. 116. [↑]
[75] Carlos Bautista, a native of Mexico, professed in Manila, October 25, 1642. Before his death at Tondo in 1681, he had labored in Caruyan (1656), Sala (1657), Tambobong (1662), Malate (1663), Parañaque (1665, 1674, 1676), Taal (1672), Quingua (1680), and Tondo (1681), besides being definitor in 1680. [↑]
[76] These are the Apayaos, a non-Christian tribe living in the district of Ayangan, in the comandancia of Quiangán (Census Phil. Islands, 19O3, i, p. 469). Blumentritt (Tribes of Philippines, Mason’s translation) describes them as headhunters and living in the northwestern portion of Cagayán in Luzón, and adjoining portions of Ilocos Norte and Abra. [↑]
[78] Heroes elevated to the rank of gods after their death, and regarded as the patron deities of their country. [↑]
[79] See Albert Ernest Jenks’s excellent monograph “[The Bontoc Igorot],” in vol. i of Ethnological Survey Publications (Manila, 1905). [↑]
[80] Probably one of the small collections of natives in North Luzón. [↑]
[81] Not mentioned by Census of Philippine Islands. Blumentritt (Tribes of Phil.) says that they were originally a heathen Malay tribe living in the dense forests of Carabello Sur in Luzón, who were warlike and probably headhunters. They were christianized in the eighteenth century, and although they have a distinct language (Sawyer says it has died out), they have become thoroughly Tagalized. [↑]
[82] Blumentritt (ut supra) reports this tribe as a headhunting Malay people inhabiting the mountain wilds of Nueva Vizcaya in Luzón. They are heathen, only a small portion having embraced Christianity. Sawyer (Inhabitants of Philippines, p. 268) says that they resemble the Igorots in their customs and religion. [↑]
[83] Estéban Marín was a native of the City of Mexico, where he professed. He went to the Philippines in 1584, and was sent to the Igorots and Zambals, where he established the villages of Bolinao and Masinloc and ministered in those of Batác, Laoag, Tagudin, and Bantay. He was killed by the Igorots in November, 1601, having been sent thither with the punitive expedition (under command of Matheo de Aranda) by Governor Francisco Tello, while endeavoring to pacify the insurgents by peaceful measures. He left a manuscript grammar and dictionary of the Igorot language, a grammar of the Zambal and Spanish, and several sermons in Zambal. See Pérez’s Catálogo, p. 32. [↑]
[84] Referring to the Conquistas de las Islas Philipinas (Madrid, 1698) of Gaspar de San Agustin—of which history Diaz’s is a continuation. [↑]
[85] Lorenzo Herrera was a native of Mexico, and professed in Manila, October 15, 1643. He worked in the villages of Agoó (1656), Bocarra (1657, 1668), Purao (1659), and Narvacán (1665). He performed many notable deeds on the expedition outlined in the text. Death met him in 1671. See Pérez’s Catálogo, pp. 198, 199. [↑]
[86] Luis de la Fuente was a Mexican, and professed in the Manila convent, January 25, 1655. He ministered in the Ilocan villages of Agoó (1659), Purao (1662), Sinait (1663, 1677), Dingras (1666), Bocarra (1669), and Candón (1675). He was captured in the uprising of the Pangasináns and Zambals in 1660, but was freed. His death occurred in 1680. See Pérez’s Catálogo, p. 201. [↑]
[87] Gabriel Alvarez was born in Manila, and professed there September 27, 1663. He was minister in the village of Sinait in 1665, when ordered to accompany the expedition under Pedro Durán de Monforte, returning thither in 1609 and dying in 1671. See Pérez’s Catálogo, p. 204. [↑]
[88] Since 1880 permanent missions of the Augustinians have been established in Cayang and other neighboring tribes.—Tirso Lopez, O.S.A. [↑]
[89] Lauan (Anisoptera thurifera: Blume) of the family of Dipterocarpaceae, used for shipbuilding and house construction. [↑]
[90] Andrés Salazar ministered in Gapán (1647), Aráyat (1648), Pórac (1650), Minalin (1653), Apálit (1656), Betis (1657), Caodaba (1662), Macabebe (1665), Bacolór (1668), and Hagonoy (1674). He was elected definitor in 1668. During the insurrection of 1660 in Panipanga, he aided in the pacification of the insurgents. He died in the Manila convent in 1674. See Perez’s Catálogo, pp. 121, 122. [↑]
[91] Pedro de Mesa was born in Valverde in the province of Burgos and took the habit in Valladolid in 1635. He labored in Carcar (1651, 1659), Guimbál (1654), Tigbauan (1656), Jaro (1663), Panay (1665–71), Dumarao (1664), Lipa (1669), and Malate (1680, 1689). He was subprior of the convent of Manila in 1662, prior of the same convent (1668), visitor and vicar-provincial, and twice definitor (1668, 1678); and died in the Manila convent, in 1692. See Perez’s Catálogo, p. 118. [↑]
[92] So in the printed text; but there is apparently a hiatus, a name being omitted—that of the visitor’s companion. Cf. the account here given by Diaz of the shipwreck suffered by Godínez, in which his secretary was drowned. Huerta does not mention Antonio Godínez. According to Reseña biográfica, the Dominican Calderon first came to the islands in 1658. [↑]
[93] Spanish pintados; it may mean “tattooed.” [↑]
[94] Perhaps the celebrated Prospero Fagnani, a canonist of the seventeenth century who was regarded at Rome as an oracle on all legal questions. He was secretary to several popes for about fifteen years. Blindness seized him at the age of forty-four, but he composed his Commentaria super quinque libros Decretalium (Rome, 1661) after that time. He died in 1678. See Rose’s New General Biographical Dictionary (London, 1848). [↑]
[95] Manuel Quintero went to Manila in 1669, where he was appointed conventual of Guadalupe. See Pérez’s Catálogo, p. 185. [↑]
[96] Numerous currents are set up, through the passage among the islands, by the great equatorial current which crosses the Pacific from east to west, dividing east of the Philippines. Surface drifts are also set in motion by the southwest wind in summer and fall, which make the currents in various directions among the islands at certain times of the year. These small currents have much influence on the climate, those in the San Bernardino Strait affecting the peninsula of Sorsogón and the north coast of Samar. Tides in the Philippines are exceedingly irregular, varying greatly in different places, owing to the directions in which tidal waves move, and differing also greatly at different times of the month. See Census of Philippine Islands (Washington, 1905), pp. 56, 90, 91. [↑]
[97] Jerónimo Ramos had labored in the missions of Taguig (1650), Malolos (1653), and Bauan in Batangas (1654–62). In 1662 he retired to the Manila convent, where he died in 1668. See Pérez’s Catálogo, p. 109. [↑]
[98] The previously-cited document in Ventura del Arco MSS. ascribes (pp. 502–512) Salcedo’s unpopularity to his being unable to satisfy the extravagant expectations of persons who demanded from him offices and opportunities for gain; dislike of him by the priests and friars; the resentment of traders with whom his proceedings interfered; jealousy of his Flemish dependents; his severe enforcement of certain decrees; the plots and schemes of Bonifaz and others; and his own arrogance, and self-will. [↑]
[99] Salcedo’s enemies concocted the scheme of imprisoning him, “on the pretext of his arrest being made by the Inquisition, and on a complaint [of his acting] contrary to the Christian faith,” as this would silence all opposition or any attempt to rescue him. They gained over the master-of-camp, Zepeda, who on the appointed night stationed his nephew’s company on guard at the palace, to which he himself repaired—allowing the conspirators to reach the governor’s room unhindered. Through the friars who were concerned in the plot, they summoned many of the leading citizens—under penalty of excommunication for any one who should reveal the matter, or fail to be present that night at the Augustinian convent at a set (and unusual) hour—to assist the commissary of the Inquisition in the arrest of a prominent but unnamed personage on charges concerning the holy faith. In order to give further coloring of reason for this arrest, they consulted beforehand the auditors Bonifaz and Mansilla, and the Audiencia fiscal, Doctor Francisco Corbera y Mejia—“not as officials of the Audiencia, but as lawyers”—all of whom were enemies of the governor. (Ventura del Arco MSS., ii, pp. 528–531.) [↑]
[100] The lay-brother Juan Panés was born in Rota in the province of Cadiz, and took the habit in Manila, May 3, 1652, being appointed procurator in the Manila convent. He died August 6, 1695, from mental disorder. See Pérez’s Catálogo, p. 200. [↑]
[101] This man is thus characterized in Ventura del Arco MSS., ii, p. 512: “In the same ship sailed [to Manila, 1666] also father Fray Mateo Vallo [elsewhere Ballon], commissary of the band of religious of St. Francis that it bore. He belonged to a foreign nation, and had a turbulent disposition. After having roamed about the world while he was a layman, he came to these islands as a trader, where, during the government of Don Diego Fajardo, this man was sentenced to the gallows. Having accidentally escaped that punishment, he took refuge with the Order of St. Francis, where he assumed their habit; and in course of time his order sent him to España, to bring over the said religious.” [↑]
[102] Montero y Vidal says (Hist. de Filipinas, i, p. 335): “Father Patermina [sic] threatened with the terrors of the Holy Office an old woman who looked after the governor’s comfort, commanding her to open the door of his chamber at a signal agreed upon.” [↑]
[103] Cf. the account of Salcedo’s arrest given ante, pp. 23–29. [↑]
[104] Salcedo was taken to the Franciscan convent, and immediately the conspirators celebrated the event with suppers and the drinking of toasts through the night, according to previous arrangements made by them. “In this manner did the fathers of St. Francis return his pious act, and the alms of 5,000 pesos which he had just given them for the building of their church.” Ventura del Arco MSS., ii, p. 532.) [↑]
[105] Diego Luis de San Vítores, S. J., was born at Burgos, November 12, 1627, and entered the Society July 25, 1647. After having taught philosophy at Alcalá de Henares, he sailed for Mexico, May 14, 1660, and in 1662 went to the Philippines. He became the greatest missionary to the Mariana or Ladrone Islands. He was killed April 2, 1672, at Guam. He left a number of writings. His life was written by Francisco García and published at Madrid in 1683. See Sommervogel’s Bibliothèque; and Murillo Velarde’s Historia, fol. 314–331 verso. The evangelization of the Marianas will be treated separately in this series if space permit. [↑]
[106] Xavier de Riquelme was born in Murcia in 1619, and became a Jesuit novice at the age of fifteen. He came to the Philippines in 1643, and taught in the Jesuit college some ten years. He was rector at Zamboanga three years, and held various official positions in his order, among them that of provincial. He died at Manila, May 24, 1692. (Murillo Velarde’s Hist. de Philipinas, fol. 369.) [↑]
[107] Pedro de Espinar was born at Toledo, March 27, 1630; at the age of seventeen he entered the Jesuit order, and in 1653 he came to the Philippines, where he professed in 1664. He ministered in the Visayas during ten years, and was procurator of his province eight years. Going to Madrid and Rome as procurator-general of the province, he afterward exercised that office for the Indias—first in Sevilla, where he spent eight years; and afterward in Madrid, where he died in 1695. (Murillo Velarde’s Hist. de Philipinas, fol. 369 verso.) [↑]
[108] On February 26, 1669, the minor children of Mansilla presented a petition demanding their father’s release. The usurper, suspecting that Corbera, the royal fiscal, had drawn up this document, arrested him and confiscated his goods; then brought suit against him, employing false and bribed witnesses. On the night of March 2, Corbera, hearing that Bonifaz was preparing to banish him, escaped through a window, and fled for refuge to the Jesuit church at San Miguel, without the walls of Manila, where he remained in the sanctuary. On June 25 he died, his death being hastened by the anxiety and suffering caused by Bonifaz’s treatment of him. (Ventura del Arco MSS., ii, pp. 604, 605, 613, 614.) [↑]
[109] i.e., “As many opinions as there are persons.” [↑]
[110] Of interest in the controversies aroused by the usurpation of the governorship of the Philippines after the arrest of Diego Salcedo is the following document, issued by the Franciscans of Manila. Similar documents were issued also by the Recollects on June 10, and by the Dominicans on June 11. All three originals are owned by Mr. Edward E. Ayer of Chicago, and we translate directly therefrom.
“We, father Fray Pedro Bautista, calificador of the Holy Inquisition, and provincial minister of the province of San Gregorio of the Philipinas Islands of the discalced religious of the glorious father St. Francis, and father Fray Juan de Jerez, lecturer on sacred theology, and guardian in this convent of Manila of the same order, testify that we personally know Licentiate Don Francisco de Montemayor y Mansilla, member of his Majesty’s Council, and his auditor in the royal Audiencia and Chancilleria resident in the islands. He is very upright and disinterested, and shows great prudence and energy in the despatch of all causes and business. On all occasions he manifests the great facility that his long study and experience have acquired for him. He is modest and peaceable in behavior, and thus of easy access to all who go to him. He gives an ear to their affairs very willingly, and with all justice, for with his Grace nothing is more esteemed than justice. Consequently, his able and honest method of procedure in the duties in his charge, and especially his close attention to the duties of the Audiencia and the other things in his care, make him beloved by all the community. In the many commissions that have been charged to him, we have seen him despatch them with great expedition and maturity of judgment. We have heard all the above declared by several persons on certain occasions; and, inasmuch as we feel what all men feel we most solemnly asseverate it, and attest that thus we do believe. We give the present with our signatures attached, in Manila, June nine, one thousand six hundred and fifty-five.
”Fray Pedro Baptista, provincial minister.
”Fray Juan Xerez, guardian of Manila.
[Portion of signature illegible.]
“In testimony of truth,
”Nicolas de Herrera,
public and royal notary.”
This is followed by a notarial attestation, signed by three notaries, declaring the validity of all documents that pass before Alférez Nicolas de Herrera. [↑]
[111] The battle of Lützen, in which Gustavus Adolphus of Sweden was slain, occurred on November 16, 1632. That of Nördlingen was fought (September 5–6, 1634) by the Swedish troops under Gustav Horn and Bernard, duke of Weimar, against Ferdinand of Hungary, son of Emperor Ferdinand II and Fernando of Spain, a brother of Felipe IV—a cardinal in the Church as well as a prince (infante) of Spain. At Nördlingen the Swedes were defeated with great loss, including the capture of their leader Horn. [↑]
[112] The new governor, Manuel de Leon, reached Manila on September 24, 1669. He at once recalled all the refugees and exiles. Mansilla came back December 6, and promptly made complaint before the governor against the usurping auditor and his accomplices. Bonifaz accordingly took refuge in the Franciscan convent, where he continued to cause disquiet and commotions among the people. (Ventura del Arco MSS., ii, pp. 614–617.) [↑]
[113] i.e., “Lese-majesty in the first degree”. [↑]
[114] The usurper, with little experience or ability in matters of government, accomplished little that was of use, but spent much money; but “he oppressed and burdened more than ever the provinces and the Indians, under pretext of cutting timber for building ships and for making the port of Cavite secure with palisades—a task of the utmost hardship for the poor wretches.” (Ventura del Arco MSS., ii, p. 581.) [↑]