The dependence which the Indians have upon your Lordship as one to shelter them and to defend them as bishop and father; and, beyond this, as protector, to try and relieve them and to negotiate with the person whom the king shall maintain here concerning all that shall be to their good, and to ward off all that would be grievous to them—all this is very just and proper in your Lordship, and very necessary to the Indians as poor, wretched beings. Although I have always told them to go to you or to the alcaldes-mayor, who would report their suits or troubles to your Lordship or to me, I did not, my Lord, intend to give them occasion that on pretext of this, or of protection, they should come with every childish trifle to Manila from their villages, perhaps very far away. And it is not two or four Indians who come, but often a whole village, with their women and children. But whether they come in small or in great numbers, they stay here, spending in petitions more than the thing which they are suing for is worth, while they are needed at home by their sowed fields, their plants, their young cattle, their wives, their children, their houses, and for their services to the community and the church and others. One might come on a business of importance, as I have ordered. Now your Lordship sees how annoying this is, and how you should wean them from repeating these comings and goings, in which they work their own harm and ruin themselves; and so, except in very important cases, their trouble and our time Page 42might be spared by preventing their coming and wasting time with their troublesome affairs.
The dignities, prebends, and canonries of your Lordship's cathedral you will fill the first time, according to the apostolic privilege which your Lordship holds, and then the king begins to present. I am very plain in this, for all I wish is to know what and how many have been filled by you and how many remain to be filled, in order that we may agree on this, as well as on provision for the beneficed curacies and the administration of religious instruction, which are assigned to the clergy. In these his Majesty always presents one of two whom you propose, according to his edicts. It will be well to know if the number is full or if there are some places to be filled, and if those which are filled are so with establishment in a parish and canonical installation by your Lordship, preceding presentation by his Majesty, or if they are, as I have heard of some, only in encomienda, accepted with your Lordship's consent; because in this way, by taking away one and placing another [illegible in MS.], and not in right of possession, the royal right of presentation is defrauded. I do not understand how it is that, when your Lordship had ordained Father Salinas under pretext of [giving him] the benefice of Catanduanes, it remained as it was, and he is serving in Valayan. I say all this only through desire that your Lordship may lose nothing of your rights, and that I may not give a bad account of what I am responsible for to his Majesty; and that affairs may be settled with the clearness and certainty which is desirable. I had other things to tell your Lordship, but they will wait for a better opportunity in order not to weary you; Page 43and if any doubt or difficulty arises between your Lordship and me concerning what has been said, there are learned men here who can easily solve it by examining it and discussing it, and by their decision and determination I will abide very willingly. Our Lord, etc. From this house of your Lordship, March 19, 1591.
Letter from Salazar to Dasmariñas
Jesus
Yesterday afternoon I received a letter from your Lordship, and intended to begin a reply immediately; but there are so many occupations crowding upon me that they do not leave me time to take breath; and although I came out here to finish the little treatise which I had promised your Lordship, I see that neither here nor there have I opportunity to do anything.
I was much pleased with the earnest zeal which your Lordship showed in your letter, but you must know that as I am old and have seen so many things, I do not care very much for what I hear, but wait for what may be done; because laying down general rules and instructions for what is to be done is a very easy thing, but very hard to put into practice. Who doubts that the preaching of the gospel is the most important thing for which we have come here? but yet I see that this is the least object of solicitude; and, if you do not think so, look at the progress of the natives. I know very well that there is plenty of care about temporal things; and, as long as these present themselves, religious instruction is to cease—or the Indians must support it, even if they never understand it So we all say that the Gospel is the principal Page 44thing, but our works show what it is that we care most about. Ordinances, decrees, and provisions which speak in favor of it, we have in plenty; the fulfilment of them will come when there is nothing temporal to be looked after, which will be very late. If your Lordship does not think so, ask what is going on in the island of Panay. Of what do they take most account, of the galleys and ships which are being built there, or of the religious instruction which was to be preached there? Because I have seen with what dislike your Lordship hears of what is going on there, I have ceased to inform you of it—which I did, hoping that if you understood the situation, you would find means to improve it. Letters and messengers from there have told me things which are enough to break one's heart; but now I am hardening it, because I see that it is of no use for me to grieve over them. This I say in reply to the statement in the preface to your Lordship's letter, in which you say: “If they would allow me to be bishop, I would maintain better order in my bishopric than there is, and the natives would be much better instructed and not so harassed.” But where there are so many to order and so few to obey, he who leads this dance can ill guide it to the place where it ought to go. For this reason many things are going so far astray, and they will go astray as long as he who has care of everything does not have the authority which he ought to have. For how can I arrange for the religious instruction, or take away here or place there, if after I have ordered it someone says that he chooses not to abide by it, but to do what he thinks best? Allowing, in general, that in moral matters there is a little improvement, Page 45let us come to the particular point which your Lordship treats of in your letter. But, before considering it, I wish to warn your Lordship that concern for these things, and the arrangement of them, and deciding who is to be here and who is to be there, is my business—not only because it belongs to my office, but because his Majesty particularly committed and entrusted it to me, recommending me to do it in communication with your Lordship; but the execution of it he leaves to me, as by right is proper. I say this because I have heard that by virtue of some decree or other they are persuading your Lordship that religious can establish themselves without my consent in villages where they have never been. In this they are misleading your Lordship, and they themselves are mistaken; for that decree on the other side—which notifies the viceroy of Nueva España, which has never been used in this land, and which no governor has ever dared to use—is previous to the Council of Trent, after which it has no force, because in it the contrary [i.e., to the Council's decision] is decreed. So I beg of your Lordship, as I am in quiet and peaceful possession, that no house whatsoever be taken in my bishopric for religious without first seeking and obtaining my permission. It was some days ago that I found this out; but because your Lordship told me that you did not believe what they said to you, I did not pay any attention to it until I learned, yesterday, that the provincial of San Augustin says that, by decrees which they have from the king, they can occupy houses without my permission. This I believe your Lordship will not do; and I can not understand how they can do it with any conscience With this understanding, let us come to what you say. Page 46
The new settlement of La Ermita and that of Malate can very well be under one religious administration, and it shall be that of the priest whom I have placed there. The same seems to me to be true of Cavite and Parañaque, of which the priest whom I have there shall have charge. In this way the fathers of San Augustin can take away three or four religious who are now in those two places, and put them in other localities where they have great need of these men to fulfil their responsibility. I say this on the one hand, on account of the great satisfaction which I have in these two ministers; and on the other hand, because they are already incumbents of those two districts, and as such are, in equity, under obligations. Accordingly, I will not and cannot give them to one who may tell me that he will not receive them except as a favor, and then remain there, even though I should be dissatisfied with him. Add to this that I have need of some clergymen near me for the many necessities which arise, which religious cannot supply, and in order to help in the cathedral at times; for there is much need of this, as your Lordship has probably seen sometimes, when you have been there. As for what they say, that the fathers of San Augustin will take charge of those districts without having more alms given them, I am very sorry on account of this offer of these fathers, because I know that whatever burden is taken from the king's treasury will fall on the Indians; and I do not wish this, neither should your Lordship wish it. Since those fathers have, as I have said, so many districts to provide for, let them take there what they get therefrom.
Concerning the religious of Batan and the others of this bishopric, it seems to me that neither your Page 47Lordship nor I should interfere with them, for they know what is suitable for the government and preservation of their orders; and they would be great fools not to consider themselves first rather than others, for St. Paul knew very well what he was saying when he bade his disciple Timothy to take heed to himself first and afterward to teaching. For the apostle knew very well how proper it was for a minister to take heed to himself first rather than others—and this not only for the good of the minister himself, but also for that of those to whom he ministers. Now since the apostle said this to a bishop, who is under so great obligations to look after his sheep, how much better might it be said to the friars, who have this duty only through charity. This is the law of charity, primum mihi secundum tibi; and this should be observed more among religious than among other ministers who are not included among them—in the first place, because these religious did not choose to take up this ministry as under just obligations to do so, but merely through charity, which looks first to itself and then to its neighbor; in the second place, because a simple-minded minister who is withdrawn from the world, and given to prayer, and a careful observer of his religion, and who will make the Indians feel that he lives as a saint, is worth more than twenty who are inattentive to their duties, and who cannot remain an hour in their cells. These virtues and other similar ones, without which a religious can not maintain himself, can ill be acquired by the religious when they go alone and are so separated as you wish. Would to God that I might see in every house for Indians, not four such as are in Batan, but six or eight, and not one, as your Lordship says, because I Page 48should expect more fruit from these six or eight quiet ones than from eighty heedless ones. For as St. Paul said, speaking to the Corinthians, Regnum dei non est in sermone sed in virtute; for chattering is chattering, and teaching through works is the true teaching. There are no people in the world who have so great need of good ministers as have the Indians, or who notice as much as they do the life which these ministers lead, and the example which they set them. For one religious to be alone, although he be a St. Paul, is unsafe; and so it is proper that in this region we should permit the superiors of each community to govern their religious and arrange for them as it seems best to them; for, since they came to convert these souls, it is to be believed that they will not fail to do so if they can. But they will not, and very rightly, consent to ruin themselves through maintaining the religious instruction; but this is not unfavorable to religious instruction, but rather very favorable to it—since, in the way which I describe, it is to give them ministers who will profit them; and the way which your Lordship proposes means to put fire to them which will consume them. Of this I have more experience than your Lordship or anyone else who is in these islands, because I was a friar forty-six years, and minister more than thirty, and have been bishop twelve; and I know it all and have seen it all, and this is good reason why more reliance should be placed on me than on any other. This same matter was discussed in Mexico among all the orders. When they saw that it was ruinous to them to be alone, they determined to establish houses where there should be at least four; and, in order that they might support themselves without being Page 49burdensome to the Indians, they decreed that the orders of St. Dominic and St. Augustine might have some estates in the Indian villages, by which to support themselves. As it had been ordered by his Majesty that they should not hold property in the villages of the Indians, I went to España to see about the matter, and obtained from his Majesty the revocation of this decree. As some of the auditors of the Council said what your Lordship says now, I freed them from that error, and proved to them that it was not expedient that the friars should live otherwise than in a community. I discussed the same thing with his Majesty, and it seemed well to him and so it was provided. In confirmation of this, the fathers of St. Dominic who came to these islands brought a brief from his Holiness, confirmed by the royal Council, which orders that in each house there should be at least four religious; and they tell me that in the [illegible abbreviation in MS.] they praised it greatly and were much edified. In this way, wherever your Lordship thinks of making a short cut, you take a longer route. To give to the Indians ministers [as you propose?] will be to give them those who would destroy them, or at least who would be of very little profit to them. Do not think that I am so careless that I would have waited till now if I had thought that what your Lordship says would be expedient; but as I know how important it is for the good of my sheep that those who teach them should live uprightly, I am more pleased to see the religious living together than to see them separated. I am sorry in my heart when I know that some religious is alone in a house, and if I could remedy it I would do so; but I do what I can in not consenting Page 50that, through taking too many houses, the friars may be left alone in others. Your Lordship will do me the great favor and kindness not to treat of any other matter which shall be contrary to this, because I know that it is to destroy the religious and ruin religious instruction. The provincial who shall do this will give me a very bad example; and I shall understand that he cares more about establishing houses than about looking after his friars or religious instruction. On this account the religious and I have had some quarrels, but I know that they have not been right; for my zeal and desire has not been to prevent their having houses, but to prevent their taking so many that they could not support those establishments without harm to themselves and to the Indians. When your Lordship says that two are sufficient in Batan, you show clearly that you are not well informed of what is needed in order that there be religious instruction; for in Batan there is need of two more friars in order that it may be well instructed. As to what your Lordship says about provision for the encomiendas of Ylocos, you have as much care for them as if you forgot those which the king has in Panay and in other regions of the Pintados, who are all, or most of them, Christians. The Augustinian fathers, in whose charge these were wont to be, abandoned them; but since they have returned to take charge of the religious instruction of that people, and the obligation which holds them is greater than that of Ylocos, let them cease to claim houses there until they have more ministers. As for those who were to be sent to Ylocos, where there was no obligation at all, let them be sent to the Pintados, where there is so much obligation. With those who Page 51are to be taken from Malate, Laguio, and Parañaque, two or three houses might be occupied among the Pintados in the king's villages, which have been without religious instruction now for some time. If your Lordship carries this out, you will take a great burden from the conscience of the king and from your own, and those fathers will do a thing which they are under great obligations to do; for to claim the charge of Ylocos is only a whim of those fathers, and a desire to undertake what they cannot carry on vigorously. If your Lordship had consulted with me, I know that I should have given you much safer advice than that which others give you; because there is no one in this country who knows as much as I do about what is fitting, nor is there anyone who would give it to your Lordship with so little regard for other considerations as I.
What I have said about the religious, that it is not fitting for them to go about alone, does not extend to the priests; because these, by their profession and habit, are not obliged to be together, but each one goes by himself. This has been the usage of the church, and, so far, we have not seen that any bad results have followed; but many indeed have followed from the religious dwelling alone.