At this time there died in the same province of Nueva Segovia brother Fray Domingo de San Blas, a lay religious of much virtue and known sanctity, a son of the convent of San Pablo at Sevilla, who came to these islands in the year 1594. He was of much use to the Indians, of whose language he learned enough to be understood by them and to teach them to pray, to attract the Christians to the church, and to teach the heathen the knowledge of the doctrine of Christianity. He was fervent in prayer, being often moved to sighs and tears during his devotions. He strove to hide them from his companion, father Fray Ambrosio de la Madre de Dios, but was unable to do so. Father Fray Ambrosio said to him that, as they two lived alone and like brothers, there was no reason why one should try to conceal anything from the other. With this permission from his superior he broke out in sobs, and his heart melted away in tears, directed mainly to the conversion of these heathen and to the perfecting in Christianity of the already baptized. Two extraordinary things happened in this village of Pata while this brother lived there: One was the receiving of a fish on the day of St. Dominic, under such circumstances that there could be no doubt that the Lord had sent it to enable them properly to celebrate the feast of the holy founder of this order. The second event was the marvelous recovery or restoration to life, at the intercession of St. Dominic, of an Indian who had been given over for dead. It was the very man who had given them the fish. Father Fray Domingo died from exposure to the sun. He was sent back to the convent of Manila for care, and there grew worse; and, after having very devoutly received the holy sacraments, exchanged this wretched life for the eternal one.]
Chapter LIV
The intermediate chapter; an extraordinary event which took place in it, and the coming of religious to the province.
In the year of our Lord 1602, the voting fathers assembled in their intermediate provincial chapter, at which was accepted the house of San Juan del Monte, which is situated a legua from the city of Manila in a solitary place, a healthful and pleasant situation. There were two motives and ends with which this house was built. The first was the consideration that some aged fathers, after their many labors and years passed in the ministry, desired, having performed the duties of Martha, to give themselves up wholly to those of Mary by leading the life of contemplation. For this purpose the locality is very well suited, for there is nothing in it to disturb the calm of prayer and contemplation. But it did not serve much for this end, because it was soon found by experience that these servants of God, the aged ministers, were of much more usefulness in the ministries, since their example and authority were very efficacious for the spiritual increase of faith and devotion in the Indians. Teaching and doctrine were received much better from such venerable ministers, who were well known, loved, and regarded. It was also found that the example of these venerable fathers was of great use to those who had newly entered upon the ministry, since they could not fail to venerate and follow the acts and the teaching which they beheld in these ancient and venerable ministers. Even though there are some who on account of their great age and infirmity can not continue in the service, they are of more use in the convent of the city, where their infirmities may be better cared for, and where their good example and venerable age are more valuable. The second motive and object is one which is obviously of great advantage. It is found that in the city convalescence takes place slowly, or not at all; therefore those who are being treated for any sickness leave the city for their convalescence, by the advice of the physicians. If the order did not have this convent outside of the city, in a situation which is healthful and where the air is good—which is what convalescents most require—the religious would be obliged to ask for permission to go for their convalescence to the farms or fruit-gardens of laymen, which are never so appropriate as the convent. Now that they have this convent, no permission is granted to go for convalescence to any other place, which is to the great advantage of the province. Also when a religious is worn out and afflicted by the heats of the city, which are very great, he is permitted to go and obtain some refreshment and ease at San Juan del Monte, and soon returns to his labors in the city with new energy; and this, too, is of great value. While the fathers were assembled at this chapter an event occurred which caused special awe in the hearts of the religious, and created greater respect for the sacred constitutions which we promise to observe. Even when the obligation does not involve a matter of sin, even venial sin, still the Lord desires us to keep them with the greatest accuracy—not only in matters of importance, but even in the less significant ones. It was a very extraordinary incident, and one which seems to have happened like the blindness of the man who was born blind, as the gospel tells us, “not because of his own sins nor those of his fathers, but for the glory of God.” Although there was a fault, it was such a fault as the Lord is accustomed to pass over (and even greater ones) in us. Therefore it was, as I said, that it seemed to be for the greater glory of God and of St. Cecilia, who, as we shall see, had a share in the remedy. There was a religious who came from the province of Andalucia, in which he had lived in a very devout convent. It happened one evening that this religious ate between meals a few capers without the permission and blessing of the superior. This is something which in the eyes of men did not appear a special fault; but it was so in the sight of God, who punished this excess. From that evening the religious suffered from a pain, which seemed to him to be in his heart. Although from evening to evening it sometimes was very severe, still it was not of such a nature that on account of it they hesitated to ordain him, or, after he was ordained, prohibited him from the use of the orders which he had received. He came into these regions, and went as minister to the Indians in Pangasinan. In the course of time his sufferings increased, and afflicted him to such an extent that he was prohibited from saying mass, as it was feared that the malady would attack him during the celebration. During this time when he did not celebrate mass, his malady continually increased and afflicted him more than before, so that the religious suffered great torture; and they gave him great care, and as much comfort as was consistent with our poverty. In spite of this he grew worse and worse, and suffered greater afflictions and torments. It attacked him one day, and they gave him some relics. Thereupon he began to be so furious that he lifted up and carried along the religious who came to hold him. It seemed to them that it was some evil spirit which received the holy thing so ill. The prior at that time, who was father Fray Francisco de Morales, afterward a holy martyr in Japon, asked permission of the father provincial to exorcise him. While he was saying the litany, the grimaces and gestures made by the afflicted man were many; but when the prior reached the glorious name of the martyr St. Cecilia, his fury became so great that with the torment of it he fell to the ground, deprived of strength as if in a faint. Now it happened that this religious was very devoted to this most illustrious saint, and had composed a special office which he used to recite out of devotion to her. He had even abandoned his own proper surname, and was called and called himself “de Sancta Cecilia.” Although he did not perceive it himself, this was of great aid to him against the devil who tormented him; therefore it was that the evil spirit resented it so much when the religious invoked her. When the religious saw this, they called upon her many times, and all those present made a vow to fast for a day on bread and water, from reverence for this saint. The provincial vowed to celebrate a feast in her honor, and the church and an altar were prepared for saying a mass to her with great solemnity. All the religious were with the afflicted friar in the choir, singing the mass to the saint. At the first Kyrie, he began to be changed; and, when the priest said the first prayer, the noise which he made in the choir was so great that he disturbed the ministers who were at the altar. While they were singing in the creed the words Ex Maria Virgine, et homo factus est [of the Virgin Mary and was made man] the noise became very much greater; and at the lifting up of the Host his sobs and groans and cries were so loud that, to avoid exciting the people in the church, they kept sounding clarions to the end of the mass. They took him from the choir to the oratory. Here in the presence of all the religious gathered together, he performed an act of humility, saying that his faults had brought him to this wretched state, and begging them to pray to God to pardon him; and that, if it was best for him to suffer all the pains of hell, he was ready to receive them. He asked permission of the provincial to kiss the feet of those who were present. The provincial comforted him, and they went on with the exorcism, during which the devil became calmer. The friar answered all the questions which were put to him, and, when they gave him the holy cross, he kissed it with reverence. These were evidences of his recovery. The friar became so weary that it was necessary for him to repose. When he lay down to sleep it seemed to him, whether in dreams or not he could not tell, that the devil complained of being suffocated, that a religious was repeating exorcisms to him, and that the glorious St. Cecilia came to his assistance. On the following day the religious fasted, as they had promised, on bread and water, and repeated the exorcisms. During them it became evident that the evil guest had departed, and that he must be one of those of whom the Lord said that they are not to be cast out except by fasting and prayer. There was no more necessity of cure for that malady. As a result, the religious became very much devoted to this glorious saint, who has favored the order on many other occasions; and they became very fearful of violating the constitutions, when they saw that the Lord was zealous for them in such a manner. Among the babblings which the Father of Lies muttered through the mouth of the afflicted friar, it was noticed that when he was directed to read the epistle in the mass of the cross, where the apostle says, Christus factus est pro nobis obediens usque ad mortem,[29] he read pro vobis [i.e., “for your sake”], excluding the devils from the benefit of the holy Passion. When one of those present said that Christ our Lord had not died for devils, the proud one answered immediately: “Then we have the less to be thankful for.” When he reached the words of the apostle, that “at the name of Jesus every knee shall bow, of those who are in heaven, on earth, and in the hells,” he refused to utter this last word, which affects the devils; and, when they forced him to utter it, he answered that it was enough to say that every tongue should confess that He was seated at the right hand of the Father. All this was to continue further the pride with which he was always tormented.
At the same time, at the end of April, those religious reached Manila whom father Fray Diego de Soria had collected in España during the previous year. He assembled them at the port, where he delivered them to father Fray Thomas Hernandez,[30] father Fray Diego remaining in España to collect and conduct another company, in which he succeeded. The body of friars which arrived at this time was one of the best which had come to this province.[31] It contained fourteen members from the colleges of the provinces of España, Aragon and Romana. These were all very superior in ability and advanced in knowledge, and still more so in religion and virtue. The provinces of España were not a little grieved to lose them. There, however, there was a very easy remedy because of the many who were left behind; while for this province these friars were of the greatest value, and have given it dignity and support in various ways, in the offices that belong to it. It appeared from the beginning that the Lord gave them His benediction, and such a spirit of constancy and firmness that, although they had the most urgent reasons for remaining behind, not one of those who were designated failed to come. This is something which probably never happened with any other shipload. There also came many besides [the fourteen above mentioned], taking the chance as to their being desired, which was an even greater marvel. This was in the year sixty-one, when Sevilla was afflicted with the plague. It was here that the religious were to assemble, and to wait for the sailing of the fleet. On the road, they met many who asked them where they were going. When they answered, “To Sevilla,” those that heard them were amazed and answered: “You see, fathers, that we, who are inhabitants of Sevilla, have abandoned our houses and our fortunes almost to destruction, fleeing from the plague there. Are your Reverences going to place yourselves in the midst of it?” But nothing sufficed to prevent a single one of them from continuing his journey, for they regarded dying in such an enterprise as good fortune, and death on such a journey as happy. At the court father Fray Thomas Hernandez and three companions who were with him found the father provincial of España, who at that time was the father master Fray Andres de Caso, an intimate friend of him who at that time was president of the Indias. He said to them, “Where are you going? There is no fleet, for the president of the Indias has told me so.” In spite of all this, the religious were all moved by a higher impulse; and although it was true that, on account of the plague, it had been ordered that there should be no fleet, one was afterward permitted to sail. The religious reached Sevilla after much hardship; because in many places they were unwilling to admit them to the towns, or to private houses, or even to our own convents, so great was the fear of the plague. They were even unwilling to be satisfied with the evidence that the religious brought with them that they were healthy. When they reached Sevilla they saw the plague-stricken taken almost dead to the hospitals and even this did not frighten them. They were in the Guerta del Corco [i.e., “garden of the deer”]; and there one of them was taken with the plague, and was carried suddenly off in two more days. Even then, not one of them even thought of giving up the voyage, although they saw the plague and death within the house where they were dwelling. The Lord favored them so that no one else took the plague. When they saw the danger more clearly, they gave greater thanks to Him who had not only rescued them from it, but had taken from them the fear which they naturally had of it—especially as they had almost all come on foot, asking alms, all the way from the innermost parts of Castilla la Vieja; and though they were persons who were not inured to that sort of hardship, and therefore were the more likely to fall sick, especially in a season of plague. [The religious who died was Fray Juan de Solis, a son of the licentiate Jofre de Solis. He was a man of jovial disposition and fond of company, but corrected his weakness when he proposed to go to the Philippinas. His relatives and several of his fellow-friars tried to dissuade him, but he insisted upon going. In Sevilla, as there was no lay religious with them, he undertook the duty of cooking for the rest of the company; and it may be that the great heat and consequent exhaustion were the reasons for his being taken by the plague.] When the religious reached Sevilla, they were received with much joy and charity by father Fray Diego de Soria. Everything they had—their books, their clothes, their money, and everything, down to their very handkerchiefs—all became common property; if they had any debts unpaid, the community took charge of these, and the religious were left without any care, and even without the use of anything for themselves, except the habit which they wore. From that day they even said all their masses for the community, which provided for every one what he had need of, while no one possessed anything (not even by permission) except books. Everything else was in common for all of them; and hence they did not have to think of carrying anything with them for the voyage, except the very small outfit provided for the whole company. [On the voyage they strove to live as much as possible as if they were in a very strict convent. They encountered a frightful storm, so great that there was not a single vessel which did not lose at least one mast; and one of the largest and best of the vessels foundered, although without loss of life. Even the pilots confessed, which they avoid as much as possible for fear of disheartening the crew. The ship on which the religious were was very old, and was being sent on its last voyage, to be broken up and sold as old lumber in the port. In response to a vow of the religious, the Virgin of the Rosary showed them grace, and brought the storm to an end. In Mexico some were sick, but none died; and not one remained behind. This greatly astonished the fathers of the province of Mexico, because in every shipload some give up the distant mission—being wearied by the voyage which they have taken, fearful of the dangers to come, and pleased with the delightful climate of Mexico. This shipload was the first which occupied the hospice of St. Hyacinth, where they lived as if in a convent, following all the rules of the province. While in the hospice, they studied and had frequent theological conferences. They very rarely visited the city. On the journey from Mexico to Acapulco, which is very long and over a very bad road, many of them went on foot. As this was not customary at that time, it greatly edified those who saw them. There was only one ship in from the Philippinas; and this and more were needed by the governor, Don Pedro de Acuña, for the accommodation of himself and his troops. But while the religious were praying and offering vows to the Virgin for her aid, they were rejoiced by the news that one ship had come in from the Philippinas and two from Peru, which were all taken to make up the fleet. On the voyage they did much for the consciences of those who were in their ship, dividing among themselves all the people, from the admiral and his companions down to the lowest convict or ship-boy. They taught these men and heard their confessions, opening the way of peace and liberty to many a captive and unhappy soul. At the port of Acapulco died father Fray Vicente de Liaño, a religious of much devotion and patience under suffering, for he was a confirmed invalid. When they reached Manila they were immediately distributed by the provincial council, which was then sitting. The number of religious was the largest that has entered the province since its establishment. All of the houses in the province were filled, and enough were left to comply with the wishes of the king of Satzuma, who had sent to ask for religious.]
Chapter LV
The causes of the entry of our religious into Japon, and the circumstances under which they entered Satzuma.
[Christianity in the kingdoms of Japon took its origin from the Society of Jesus, the first preacher and apostle therein being St. Francis Xavier. The fathers of this Society had entered Japon according to the rule of the gospel, without weapons or soldiers, but with peace and mercy and in the strength of holy living. Christianity flourished so that the first missionaries were obliged to call in aid; and they sent for assistance to the Philippinas, where at that time there were discalced Franciscans and Augustinians, besides members of the Society. Father Gaspar Coello, vice-provincial of the fathers in Japon, wrote to the governor, Dr. Santiago de Vera, to the bishop, Don Fray Domingo de Salacar, and to the guardian of St. Francis, and the rector of the Society in Manila, urging the establishment of trade between the Philippinas and Japon. The bishop made a number of formal inquiries, which were verified before a notary. One is dated at Nangasaqui, September 11, 1584; and the other from the kingdom of Fixen, January 24, 1585. The witnesses when asked especially if it would be an advantage to have religious of various orders, and especially religious under the vow of poverty, replied unanimously that such would be very well received. They called to witness the case of the holy Fray Juan Pobre, a discalced friar who disembarked in Japon on his way to China, and whom the Japanese, both heathen and Christian, adored. It must be admitted that soon afterward the fathers of the Society in Japon changed their opinion, in spite of the fact that the extension of Christianity in Japon required more laborers in the field and that the empire was large enough for all the religious orders. God was pleased to put it into the heart of many of the kings, or tonos, of that realm to send to Manila to ask for religious of all the orders. The particular reason for the calling of our religious was as follows: In 1601 a number of Japanese vessels, with many Christians on them, touched at Manila. A number of these Christians became very fond of our convent, and often visited it. One of them, by name Juan Sandaya, brought the captain of his ship to the prior, Fray Francisco de Morales; and they discussed the possibility of sending religious of the Order of St. Dominic to Satzuma, whence the captain came. In the following year a letter was brought from the king of Satzuma, Tintionguen, inviting them to come to his kingdom. The letter was dated on the twenty-second day of the ninth month in the sixth year of Keycho.[32] In response to it religious were sent. Father Fray Francisco de Morales went as vicar and superior, accompanied by the fathers Fray Thomas Hernandez, Fray Alonso de Mena, and Fray Thomas del Spiritu Santo, or Zumarraga, and brother Fray Juan de la Abadia, a lay brother.[33] They set sail on the day of the most holy Trinity. They carried but little in the way of temporal things, expecting to live upon the alms which they should receive in Japon. They rested the first night in a heathen temple in the island of Coxiqui.[34] The priest of the idols removed the images, and left the temple unoccupied, and the fathers consecrated it and set up in it an altar. The Japanese were very curious about the new missionaries, and were greatly pleased with them. They were welcomed in a few days by some Japanese gentlemen, who made them a very ceremonious greeting and welcomed them in the name of their king. They were escorted to the court of the tono, where they were honorably received. The black and white colors of the habit pleased the Japanese, for these are customary in that country; while the eating of fish as an ordinary article of food is very common in Japon. They also greatly admired the devotion of the fathers to study, for they esteem their boncos [or “bonzes”] in proportion as they are learned; but what above all they admired was the contempt of these fathers for comforts and worldly advantages. The favor with which the religious were received enraged the priests of the idols, who insisted that the Japanese princes who had become Christians had been unfortunate. They mentioned the instance of Don Augustin Tzunotami,[35] a great and valiant lord who had been destroyed by the emperor; also that of Don Francisco, the king of Bungo,[36] who had been conquered and lost his life; while this kingdom of Satzuma had been protected by its devotion to its gods, and especially to Faquiman, who is their god of war. It was no wonder that two Christian princes should have been overwhelmed when thousands of heathen had suffered the same overthrow, but the idol priests passed that over. The emperor intervened, and enacted a decree that no king or tono, and not even any gentleman of distinction, should become a Christian. The king of Satzuma, however, would not banish the religious, but gave them permission to build a church and a house. Not infrequently, however, they were forgotten, and did not receive their customary supply of rice. The fathers converted the family of the man in whose house they lived, and made a chapel in the oratory of the house. The queen was desirous of seeing the image of the Virgin which was set up in the chapel; and it was carried to the palace, and there worshiped with the greatest respect by the chief personages of the court. The king, being unable to make up his mind how to treat the religious because of the opposition of the emperor, permitted them, at their request, to return to the island of Quoxiqui, where they had landed, and where they had something of an establishment. Here they suffered from the rigors of the Japanese winter in a wretched hut. They had insufficient food, and received very small alms. In case of illness, it was impossible to give the sick man any treatment, or even proper food. The Lord, however, preserved them; and the tono at last, pitying them and being edified by their way of living, offered them a town, the income derived from which would suffice to maintain them. This they declined, as being against the rule of the province to which they belonged. The king was much amazed, and gave them some interpreters to speak for them when they preached. Being on an island seven leguas at sea, they could not preach to advantage, or learn the language; the king gave them permission to build a house and a church in the city of Quiodomari. They said their first mass here on the day of the Visitation of the Virgin Mary in 1606. Here the fathers made a number of conversions, although they were permitted to baptize only the common people, the conversion of persons of rank or of soldiers being forbidden. Some, however, came secretly and were baptized. One of them, a soldier by the name of Leon, received the crown of martyrdom in four months.]