The Philippine Islands, 1493-1898, Volume 42, 1670-1700 / Explorations by early navigators, descriptions of the islands and their peoples, their history and records of the Catholic missions, as related in contemporaneous books and manuscripts, showing the political, economic, commercial and religious conditions of those islands from their earliest relations with European nations to the close of the nineteenth century

by Unknown

Chapter VII

On the day of the apostle James news came to Manila [in 1679] of the safe arrival of the galleon “San Telmo” at these islands, and of its being outside of the Embocadero; this news was brought, with the royal mails, by Sargento-mayor Juan Ventura Sarra. In this galleon came two large and well-selected mission bands of religious; one was composed of thirty-one from our order, conducted by father Fray Juan de García, who had been sent for this purpose in the year 1674. The other mission was composed of religious belonging to the Society of Jesus, who were brought by Father Francisco Salgado,[33] a religious of great learning and virtue. This mission [of ours] arrived at the most opportune time that could be imagined, for our province found itself in extreme necessity, on account of the scarcity of religious; for in ten years it had not received even the smallest reenforcement with which to replace them in the extensive and numerous ministries in its charge. So great was this lack that our province was already taking measures to give up some of those ministries; but all the religious orders and the secular clergy were suffering from the same need as was our province, on account of not having a consecrated bishop who might confer the holy orders. The ship “San Telmo” could not enter the Embocadero of San Bernardino, for it was hindered by the vendavals; and therefore it made port, after many hardships, in Palapag, in the province of Leyte—a very safe harbor, but outside of the Embocadero, and more than a hundred and twenty leguas distant from Manila. The religious of the mission came hither through the provinces of Camarines and Laguna de Bay; the roads were bad, for it was the rainy season, but the hardships of their journey were alleviated by the charitable hospitality which was given to them by the religious of St. Francis—who, heirs of that saint’s seraphic love, vied with each other, on such occasions, in showing themselves true sons of so holy a father.

They arrived at Manila, where they were received by the community as sons beloved by their affectionate mother, who was so eagerly expecting them; and on September 18—the day of the father of the poor, St. Thomas of Villanova—a private meeting of the definitors was held, and they were received by this province as her sons.

In this private session father Fray Juan García declared under oath, in verbo sacerdotis, that, having kissed the feet of our most holy father Innocent XI on September 20, 1677, among other favors which his Holiness had granted him the latter had told him that by his apostolic authority he made good all the defects which might have occurred in the elections of this province, from its foundation until the said day. His Holiness granted him several jubilees for certain convents, and eleven thousand ordinary indulgences, in the new form which his Holiness has promulgated; and gave him two notable relics, a bone of St. Venturino the Martyr[34]—the first for the hospice at Méjico, and the other for the convent of San Pablo at Manila. Father Fray Juan García also obtained from his Holiness, on petition by this province, a bull in which he granted that all the procurators who may go to Rome and bring hither missions of religious shall enjoy the same exemptions which those possess who have been provincials (who are called absolutos); this was accepted [by the Council of Indias], and father Fray Juan García was the first who enjoyed this privilege, all his life. But he, as the devout religious that he was, would not allow the religious to address him as “Our Father,” as is the custom with the provincials, both active and retired; and, retiring to the province of Ilocos, where he was minister, he devoted himself to leading an exemplary life, abandoning himself entirely to meditation, mortification, and prayer until his death, and leaving behind a noble example as a sincere religious.

[The rest of this chapter is occupied with the coming (in the “San Telmo”) to Manila of Fernando de Valenzuela, the disgraced favorite of the queen-mother, and a sketch of his career in Spain. The last paragraph reads thus:] Don Juan de Vargas, learning of his arrival, and that he was already coming by land through the province of Camarines, sent to escort him General Don Francisco Enriquez de Losada and Captain Alfonso de Castillo; they conveyed him to the port of Cavite and the fortress of San Felipe. In that place a house was built for him, of timber, according to his taste and plan, with all possible conveniences; and there he lived—at the beginning, with much strictness, watched by sentinels, and receiving few visits; but afterward with more freedom, and visited by everyone, but always in the presence of Captain Juan de Herrera, the warden’s deputy. In this seclusion Don Fernando made use of his great mental ability, employing for his recreation the many talents which he possessed, especially in music and poetry; for in both these arts he had no equal in España. With the news which came by way of the coast of the death of Don Juan of Austria, the severities which, while he lived, had been employed toward Don Ferdinand were mitigated; and the prisoner enjoyed so much diversion and company that in these regions he could not have had more. Every month he was allowed a thousand pesos from the royal treasury, which was sufficient for his support and comforts, and for the expenses of the amusements which his cleverness and ingenuity devised for his recreation. I have taken more time than I should in this narration (which might pass for a mere ornament of my proper task), because this gentleman was much devoted to us—although he had received from us and from the Society of Jesus (to whom he acknowledged his obligations) much assistance in his seclusion and in certain difficulties which he had experienced. The rest of his fortunes I will relate in the proper place, when we reach the termination of the ten years of his retirement, his return to Nueva España, and finally his death. The author of the additions to Father Juan de Mariana’s Historie general de España,[35] at the end of the second volume, speaks very sharply and indignantly of this gentleman, and as he might speak of a wicked highwayman or of a cruel Nero. He certainly was wrong, for Don Fernando de Valenzuela was very zealous in the service of his king, and his power and influence in the government were very beneficial to the monarchy, as after his fall was recognized by all, even his greatest enemies. But flattery[36] must have mended the pen for him, so that in this matter he might show himself very prejudiced. Let the name of that writer be his apology, for it was Don So-and-so. [Fulano] Malo. The posthumous fame of Don Fernando de Valenzuela, however, will not be obscured by his errors.