The Philippine Islands, 1493-1898, Volume 45, 1736 / 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

COLLEGE OF SAN JUAN DE LETRAN

Of the removal of the college of San Juan de Letran of Manila

On May 8 of this same year, 669, the college of San Juan de Letran was moved to the site on which it is even yet located. It had its first beginning in the house of a pious Spaniard, called Juan Geronimo Guerrero, who had dedicated himself, with Christian piety, to gathering orphan boys in his house, where he raised, clothed, and sustained them, and taught them to read and to write, and much more, to live in the fear of God.[1] His piety was aided by many citizens, who offered him abundant alms. Especially was the governor, Don Sebastian Hurtado de Corcuera, earnest in aiding him and helping him by giving him, in the name of the king our sovereign, some portion of the cost for so holy a work. Among other things, he gave him an encomienda,[2] in order to sustain the orphans with its products; and a bit of homestead or arable land, one hundred brazas long and fifty wide in the alcaycería or Parián of the Sangleys, in order that they might erect shops therein without paying any land tax to the city. Both concessions were afterwards confirmed by the king our sovereign and his royal Council.[3]

While that good man was employing himself in so holy a work, a lay-brother religious, a porter of our convent of Manila, called Fray Diego de Santa Maria, a man of example, virtue, and perfection, was doing the same also. He gathered orphan and abandoned boys in the said porter’s lodge of the convent, and reared them in holy and praiseworthy customs. He clothed and sustained them with alms, which some devout persons gave him, and taught them their first letters; and, if any were inclined to study grammar, he sent them to our college of Santo Thomas which is very near the said convent. So many were the boys who were gathered that a congregation was formed of them. The said lay-brother religious gave that congregation the name of San Pedro y San Pablo; for all were clothed in one single manner, and all kept one form of life, with so great example to all the city that the admiration of all its citizens was won. And this is not much, since that work of charity was so agreeable to the eyes of God, who, in order that one of His servants might see and wonder at it, worked a prodigious miracle. It happened that a citizen of Manila made a journey to the city of Lima, where resided the venerable brother, Martin de Porres, in our convent of El Rosario; and as that servant of God was so charitable, he was very much pleased to have others so. That citizen of Manila, by name Francisco Ortiz, told him that he knew a lay-brother religious, a laborer of this place of Manila, a man of most holy life, who supported with alms twenty-four orphan boys, whom he had gathered, and was teaching them to read and write. And the most especial thing which was admired in him was that he never went forth from the convent in search of those alms, but that our Lord directed them to him in order that he might carry forward the work of charity, which he was doing with the said poor boys. The servant of God hearing that gave him to understand that he desired greatly to know and to treat with that holy lay-brother, who lived in this city of Manila at a distance of three thousand leguas from the city of Lima. After three days, Francisco Ortiz returned to visit the servant of God, whom he found very cheerful and happy. Smiling the latter gave him to understand that he had already seen and talked with the said lay-brother religious of Manila, and had encouraged him to proceed in so pious a work. What most astonished Francisco Ortiz was to hear the servant of God talk the Chinese language, which the Sangleys of this country used, as will be related more in detail in the life of the servant of God, Martin de Porres.

The pious Juan Geronimo Guerrero, founder of the college of San Juan de Letran, reached old age, and even a decrepit old age. Consequently, he became incapable of governing the orphan boys whom he had gathered. For, lacking and fearing but little the punishment which youth demands for its better direction, they took it upon themselves to leave the house whenever they wished, and to run away, contrary to the pleasure of their patron. Consequently, he was left finally with only three, who either from love to their master, or because of a better natural disposition, did not follow the others. In order that they might not be lost, he entrusted them to our brother, Fray Diego de Santa Maria, with whom he had a very close familiarity, inasmuch as he saw him engaged in his same employment. In order that the brother might take care of them, and of his own children, he gave him an allowance and gift in the form of the concessions which the king, our sovereign, had conceded to him. That cession was accepted by the governor of the islands, and afterward confirmed by the king our sovereign. The same favors were conceded to our order so that it might take charge of the rearing of those orphan and abandoned boys. Juan Geronimo Guerrero, finding himself free now and exempt from that occupation, thought only of preparing himself for a good death, and accordingly begged the father prior of our convent to receive him, and to take care of him in his infirmary. Not only was that conceded to him, but, seeing him with the desire to adopt the habit of our order, gave it to him as lay-brother, and he died as a professed religious of our order.

This province finding itself pledged with the prosecution of the rearing of those orphan boys, assigned for them some low quarters which were near the porter’s lodge of our convent of Santo Domingo. That site already had the form and name of a college with the title of San Pedro y San Pablo, which it had had from the beginning. Under this title the college was confirmed by our most reverend father master general, Fray Thomas Turco. But inasmuch as the concessions of the king our sovereign were made under the title and name of the ancient college of San Juan de Letran, founded by Juan Geronimo Guerrero, and had been accepted under that title by the king our sovereign, who received it by various royal decrees under his royal protection, on that account even yet it has conserved the title of San Juan de Letran.[4] However, it also recognizes as patrons the apostles St. Peter and St. Paul. For the government and direction of this college, the venerable father, Fray Sebastian de Oquendo,[5] prior at that time of the convent of Santo Domingo, who had charge of the college then, made them some very holy, but very strict statutes, for they were taken quite exactly from the rule of our father St. Augustine. But, since they were not obliged to attain so great perfection, and still being but boys, were not able to show so much, after some years, the said statutes were revised in a provincial chapter of this province. Thus did that college maintain itself for some years in the low quarters of our convent of Santo Domingo of this city. So greatly did the number of those boys increase that they sometimes surpassed two hundred, and since there were so many, and they were boys, one can understand the racket that they must have made, which could not but be an obstacle to the regularity of a religious convent. Consequently, the province discussed the question of placing them in a separate house, which was located opposite the church of the said convent. They arranged in that house all the necessary rooms for a college, and its church, and belfry, in order that they might there celebrate the divine offices; for thus it was conceded expressly in the licenses of the ordinary, government, and city, which were made for the foundation of that college.[6]

They lived in it but for a short time, for some great earthquakes happening in the year 1645, that college was entirely ruined, as well as many other buildings of this city. The city conceived so great a horror of those earthquakes that many of its citizens went to live in the suburbs, where they feared less danger of their ruin. That same reason was taken account of in the rebuilding of that college, and it was moved outside the city near the alcaycería or Parián of the Sangleys. With the alms that some benefactors offered, a college was built out of wood, with its church also of the same material, all very poor. At that site outside of the city the college was maintained for about twenty years, with notable discomfort to the collegiates, both because of the distance of the university where they had to go to attend to their studies, and because of the dampness and unhealthfulness of the land; and because of the nearness of the Chinese, who were not very good neighbors, both for fear of their insurrections, which were then very frequent, and because, being idolaters and heathens, their nearness could, not but be the cause of much scandal and a poor example to the collegiates. For these and other like reasons, from the first years that they were there, our religious began to discuss their removal and shifting. But, although they called several meetings to discuss the matter, and several plans were made for that purpose, they were never realized, for the college was very much in need of funds, for it scarcely had enough for its maintenance, until the seriousness of the harm, which was feared from keeping the college outside the city obliged the piety of this holy province to expend whatever was necessary for its removal. On the occasion of the death of a lady, named Doña Maria Ramirez Pinto, who had a new house inside the city back of the garden of the convent of Santo Domingo, the province determined to buy it, along with other houses which were near it. It gave those houses as an alms to the college for that purpose, and arranging in them all the rooms necessary for a community, with their church, choir, and belfry; for the licenses which were taken out in the year 1668 for that removal from the government, city, and ecclesiastical cabildo expressed such permission. When all the building was arranged in the form of a college on the above-mentioned day, May 8, of that year 69, the collegiates were transferred to it, with great pomp and solemnity, amid the joy and gladness of all the community.[7] For that was a matter that all desired, as that college had always merited the general esteem of this city.

And in fact, that college is of great use to this community, not only as it shelters and rears therein all the orphan and abandoned boys, but also because any well-raised youth leaves that college, or seminary, for all walks of life in this community. Some adopt a military life, others a sea-faring life, and others the ecclesiastical estate, both monastic and religious, and from them are regularly supplied most of the curacies of these islands, and other employments more noteworthy, both in the ecclesiastical and in the political world. Excellent students leave that college, many of whom graduate not only with the degree of bachelor, but also with higher degrees. On the date of this writing, four sons of the college are living with the dignity of masters and doctors. They are occupied in honorable posts. Others are also licentiates in the arts. Always in all times the college has had worthy sons who have honored it, because in general they are very attentive to study, and observant, of their obligation, and that fact is well known and believed throughout this city. It is surely a matter worthy of admiration that they make so great use of their studies, as they have many other duties and occupations which scarcely allow them time to study; for, besides some assistancies outside the college, inside it they have duties and so many employments of devotion, that one does not know when they study their lessons. In the morning, before or after mass, they recite a portion of the rosary, and afterward they go to the university. When they return thence they recite another portion. Also when they return in the afternoon from the university they recite the last portion of the rosary with a chanted Salve, and litany. Later in the evening before supping they also have other devotional duties. This is the ordinary employment every day. This seems not only not a little troublesome for a college of students, but also scarcely suitable for their studies; but this which apparently would be a hindrance and obstacle to their studies, conduces in reality to their application, or to the greater clearness with which they study. For, according to the public understanding and report, they graduate from that college better prepared than from others; and although they are lads, they attribute it to the special protection of the most holy Mary, because they recite to her every day in chorus their whole rosary. All live under that impression, and accordingly, although they petition for dispensation from other exercises, they never ask dispensation from that exercise of the rosary, because they have understood that that is what maintains them and keeps them in the progress of their studies. As proof of that I shall relate an event which was but lately told me by a doctor who was a collegiate of that college. He says that when he left the college to take up a certain employment, either with the liberty which is enjoyed outside it, or because of the duties of his profession, he abandoned the custom, which he had until then observed, of reciting the whole rosary daily, contenting himself with reciting only a portion. He entered for the degree in theology, and for the literary duties annexed to that degree, applied himself very earnestly to his studies, but with so little fruit of his application that he could scarcely understand anything that he studied. “What is this,” he said in surprise, “when I was in college did I not grasp whatever I studied? But what is this that is happening to me now that I can scarcely understand what I am studying?” Then he bethought himself of the fact of his error, and he understood the origin of his lack of intelligence. Consequently, he reformed his past lukewarmness, and again began to recite the whole rosary daily. By this diligence alone he found that he could grasp what before he could not understand. Mary is the most holy mother, not only of the fear and love of God, but also of learning and knowledge, as she herself says by the mouth of the Preacher. Consequently, it is not surprising that she communicates light for intelligence and for progress in their studies to those who pray to her as her sons and venerate her as a mother, and praise her in that devotion so pleasing to her.[8]

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[1] A petition from Guerrero (see VOL. XXII, pp. 108–111) for royal aid shows under his charge more than fifty boys in August, 1626. It was accepted by the Dominicans, June 18, 1640. Hence the statement of Census of Philippines, iii, p. 599, that it was founded in 1640 is not strictly correct. [↑]

[2] The encomienda of Bignotan, in Ilocos. See Archipiélago Filipino, i, p. 343; and VOL. XXVIII, p. 139. [↑]

[3] See also VOL. XXVIII, pp. 139, 140. [↑]

[4] Census of Philippines, iii, p. 599, says that the college retained the name of “Seminary for orphan children of Saint Peter and Saint Paul,” until 1706, when it adopted its present name by virtue of a provision of the provincial chapter of the Dominicans; but as seen here it was known under its present name very early, and probably the name was only fully legalized by the provision. [↑]

[5] Fray Sebastián Oquendo was a native of Oviedo, where he professed. He became lecturer in philosophy and theology in the Manila convent. In 1637 he was vicar of the Parián, and in 1639 prior of the Manila convent. He was twice definitor, minister of the natives in the Manila convent, and lastly vicar of the hospice of San Jacinto in Mexico from 1645 until his death in 1651. See Reseña biográfica, i, p. 375. [↑]

[6] Natives were admitted to the college some time after its foundation (1640, when the Dominicans took charge of it) upon the payment of certain tuition fees. See Census of Philippines, iii, p. 599; and Archipiélago Filipino, i, p. 343. [↑]

[7] The present building is situated within the walled city, and covers a large area of ground. It is one of the best for this purpose in the islands, and is ample and well constructed. Formerly the pupils wore a habit consisting of a blue mantle and black sleeves. Since the beginning branches of primary instruction have been taught. At the beginning of the eighteenth century two courses of grammar studies were added, the college being declared one of secondary instruction in 1867. At the present time the first four years of secondary instruction are given there in accordance with the regulations of the university of Santo Tomás, to which all institutions in which secondary instruction was given were subject. Lessons are also given in music, drawing and gymnastics. The statistics of the university of Santo Tomás and San Juan de Letran showed 1,447 pupils in all for general studies, and 337 pursuing courses in secondary instruction. The latter is under the direction of the Dominicans. See Census of Philippines, iii, p. 599; and Archipiélago Filipino, i, p. 343. [↑]

[8] By the Moret decrees of 1870, San Juan de Letran was to be made a part of the Philippine Institute. [↑]