ECCLESIASTICAL AFFAIRS.
It is now in place to allude briefly to the progress of ecclesiastical affairs in Panamá, for here, as elsewhere, they figure largely in the history of the province. With regard to moral and spiritual matters, the people of Panamá, as we have seen, were low enough. Reforms were needed, but reformers were few. On the 26th of November 1572 Pedro Castro de Vedeales, provoked by the flagrant abuses of the time, addressed the licenciado Juan de Ovando, his Majesty's counsellor of the holy inquisition and visitador of the council of the Indies, upon reforms needed in church matters. The communication is elaborate and reviews the errors and misdoings of the Spaniards, particularly in their intercourse with the natives.[XXVII‑23]
When Francisco de Toledo, the new viceroy, arrived at Panamá on his way to Peru in 1569, he restored the royal prerogative of church patronage, which in this diocese, and throughout his viceroyalty, had fallen by disuse into the hands of the archbishop and bishops. In the same year, probably, Francisco Ábrego, a secular priest, had been elevated to the bishopric of Panamá, and continued to hold that office till his decease in 1574.[XXVII‑24] During his administration the chapter considered and formally ratified the decrees of the council of Trent, and in keeping with its behests appointed adjutos, or inferior ecclesiastical judges.
After an interval of four years Fray Manuel de Mercado was placed in charge; and at this time Panamá contained a cathedral, a Franciscan and a Dominican convent, and one belonging to the Merced order. Mercado was succeeded, probably in 1583, by Bartolomé Martinez,[XXVII‑25] who had formerly been archdeacon of the Santa Iglesia of Lima, and after presiding over the see of Panamá for about ten years was promoted to the new prelacy of Granada, but died en route at Cartagena.[XXVII‑26]
The successor of Martinez was Pedro, duque de Ribera, a prominent Jesuit, elected in 1594, who died like his predecessor on reaching Cartagena. The next in succession was Antonio Calderon who was transferred from the bishopric of Porto Rico, and in 1603 was promoted to the see of Santa Cruz de la Sierra.[XXVII‑27]
In 1592 the chapter resolved on the establishment of a nunnery at Panamá, and an appeal in behalf of the project met with prompt and generous response, one citizen alone providing the necessary buildings and a considerable endowment. Six years later the convent was dedicated to Our Lady of the Conception, with an assured revenue of four thousand pesos a year.[XXVII‑28] Four nuns and twenty-four assistants were sent by the archbishop of Lima, whose coöperation had been heartily given.
Thus the spiritual welfare of the inhabitants of Panamá was fully provided for; but the ecclesiastics were by no means single-minded in their labors on behalf of the church. Not content with receiving maintenance, service, and tithes, as provided by law, they extorted, with the connivance of their bishops, salaries of three hundred pesos each from the Indians under their charge,[XXVII‑29] and justly aroused against them the indignation of the king, who instructed the audiencia forthwith to banish from the province many irregular friars of whose disgraceful conduct he had heard.
WEIGHTY MATTERS OF FORM.
After the promotion of Bishop Calderon the see of Panamá remained vacant until 1605, when Fray Agustin de Carabajal was appointed prior, and assistant-general of the provinces of Spain and America.[XXVII‑30] Meanwhile the long struggle for supremacy between the authorities of the state and the church, which had now subsided into an unseemly question of precedence in the various religious ceremonials, was disposed of by a royal decree assigning the place of lay and clerical dignitaries in all such pageants. In all processions the bishop led, followed by the officiating presbyter and the clergy. Behind them came the president and audiencia. At the sprinkling with holy water before high mass, the ecclesiastics were to be first sprinkled, and then the president and the audiencia. With regard to handing their bible to the president, the king declared it should not be done, it being an honor to be extended only to viceroys. The bishop's train was to be raised in ecclesiastical ceremony, even though the president and audiencia were present, but only one servant should be allowed to carry it. When the bishop went to the royal house, his train was to be carried as far as the door of the president's room and then dropped. But the main points in dispute were the momentous questions where the bishop was to place his chair on the side of the high altar in the cathedral when the oidores were present, and whether the prebendaries were to be seated beside him. The king decided these matters in favor of the church, and on the 4th of June 1614, after a consultation with the bishop, issued a decree ordering that the regulations in force in the cathedral of Quito should be observed.[XXVII‑31]
In 1611 Carabajal was appointed to the see of Guamango, having founded during his administration at Panamá the college of San Agustin and endowed it with six scholarships, according to the directions of the council of Trent.[XXVII‑32] His successor was Francisco de la Cámara y Raya, who entered upon his office in 1614. During his prelacy was convened the first synod ever held in the diocese of Panamá. During his administration four monks of the order of San Juan de Dios[XXVII‑33] arrived in that city, proposing to serve in the hospitals established there or elsewhere on the Isthmus. Their admission was bitterly opposed by the audiencia, and by the prelate, who was a Dominican, and it was not until June 26, 1620, and in obedience to a provision received, that Captain Ordonó de Salazar, the alguacil mayor, enabled them to take possession of the hospital of Panamá.[XXVII‑34] The order was permanently established in Panamá by Fray Fabian Diaz, who came from Spain with Fray Francisco Lopez in 1604, became celebrated as a physician,[XXVII‑35] and grew rapidly in importance.[XXVII‑36]