Volume V
Chapter III
The discalced Augustinian religious continue their spiritual conquests on the coast of Zambales, and pacify it with their labors. They extend their fervent tasks to the province of Caraga, in Mindanao.
1. If God created man with a certain fertility, with which to propagate other men, although that fertility was not taken away by the first sin, it is not what it would be if disobedience had not intervened; and if to that propagation conservation be not added, it would not proceed according to the form and method of its kind, but even in these natural arrangements nothing would be done without the cooperation of the Creator. Proportionally so is it in the spiritual propagation, in which man is formed for piety and justice. He who plants or he who waters is nothing, but it is only God who giveth the increase. For that reason so necessary dispositions are not useless, but are indispensable in the present providence. How can they hear unless there be one to preach to them? God gave man understanding, but it is as dull in infancy as if he did not have one; it must be excited, and brought to light with the increase of age, in which he becomes capable of knowledge and of instruction, skilful to perceive truth and pure and chaste love, with which to fight strenuously against the engendered vices to which he is inclined naturally from his youth. Those spiritual propagations in semi-brutish men are very difficult; for, although reason is not altogether extinguished, the sparks of it are so feeble that one must use considerable discretion and prudence in order to arouse them. With those monsters were the discalced Augustinian religious dealing on the Zambales coast; having as the object of their living faith the salvation of souls, they could employ themselves admirably in such spiritual propagations, planting and watering with immense labor, God granting them the desired increase in that so blessed intercourse. Establishing themselves in Masinloc, they did not restrain themselves in the undertaking until they reached the end of the coast, on whose famous point is the village of Bolinao. There they had had the first intelligence of the gospel, which the observantine Augustinians had tried to communicate to them. But either the ferocity and barbarous customs of the natives, who threatened to kill them, or their great occupation in other more abundant missions, compelled them to abandon that attempt. At the demand of those religious, together with a commission from the governor then in office, Don Rodrigo de Rivero, and the instance of the venerable dean and cabildo, the vice-provincial despatched fathers Fray Christoval de Christo and Fray Andres del Espiritu Santo to that conversion. The village was then located on an island, which formed the port of the same point. When the venerable religious entered, the natives would have nothing to do with them; however they did not dare to expel the fathers nor lay hands on them. They supported themselves on certain herbs and roots, which grow naturally and without labor in the forest, necessarily suffering misery and misfortunes.
2. Their endurance and suffering made the Bolinaos more tractable; they were persuaded that their preaching was true, and that their instruction was important for them. They began to listen to it without aversion, although with curiosity. The efficacy of the word of God penetrated strongly into their hearts. Then they conceived a horror of their barbarous customs. Thereupon, and because of the continual instruction, they resolved to abandon paganism, and to surrender their necks to the gospel yoke. One thousand six hundred, having been catechised satisfactorily, were baptized. They built a suitable church and a dwelling-house for the father ministers, and the village of Bolinao was established in very orderly ways, in matters relating to their common life and to civilization. They have continued happily in their vocation, and I think that it is one of the most solid Christian communities in the islands. They are very devout, and their thoughts are without any superstition, while they are most inclined to devotion. Thence the fathers extended their zeal to the near-by and dependent communities; all these were most happily subjected. That was largely induced by the religious themselves cutting down a reserved bamboo plantation, and thus removing their foolish fears that he who dared to cut a single bamboo from it would die—but which did not happen to them, as the Indians had imagined. By that means they were undeceived in their previous superstitions.
3. The fathers also extended their reductions and conversions to the south of Masinloc. They formed the scattered peoples, and the rural settlers of Tuguy and Paynayan into villages. Inasmuch as the Pagans and Negritos of the immediate forests disturbed those new establishments greatly by making furtive raids on them and killing several people, seizing those who were heedless at night, the superior government determined to establish a small fort in Paynayen, with moderate-sized artillery, and a garrison of Spanish and Pampanga infantry which would maintain in loyalty those newly catechised and reduced, and would shelter them from barbarous hostilities. The expenses for it were to be paid, in order to make raids in the forests, and to intimidate with their arms those people of so fierce customs. The only ones still to be conquered on that long coast were the scattered people of Sigayan, about eight leguas north of Masinloc. Father Fray Alonso de San Augustin, a son of this city of Manila, took charge of that undertaking at the order of his vicar-provincial. His diligence was efficacious and most lively. He reduced many of those infidels to the true faith; founded a town with them, which he, with good supervision, established in a commodious site; and established a church and house. He managed and perfected the work with great vigilance and the consolation of his soul. One day when the people were assembled, he preached a fervent sermon, censuring the resistance of some obstinate infidels. Some of them were respected and venerated as the greatest chiefs. The sermon mortified them, and they resolved to take satisfaction for the pretended and supposed insult. The bolder of them, on some pretext or other, approached the zealous father, quickly drew a cutting weapon, such as they use, from its sheath, and at the first blow almost decapitated him with it. His hood protected him somewhat, but not so much that he was not grievously wounded. As the wound was given in a dangerous place, its cure was difficult. Thus he lived but a short time, sacrificing his life very willingly for the good of those rebellious sheep. After that parricide the new reduction rose in rebellion. The followers of the unjust aggressor burned and destroyed the village, convent, and church, and withdrew to the general asylum and refuge of the woods. Some faithful Christians remained with the wounded father, whom they carried to Masinloc, where his happy death occurred. With what was left, after abandoning that new Christianity for the time being, the ministers tried later, as if forgetful of the past insult, to have the reduction returned to its old site. They interested the Indians of Masinloc, and, partly with mild means and partly with threats, they attained their object—not without great efforts, fears, and hardships. The church, house, and village were rebuilt, and about seven hundred souls were enrolled. That village, after other translations, is the one now called Santa Cruz, and is dependent on Masinloc.
4. Those hardships caused those religious to be well received in Manila. Its citizens became interested in that, without leaving their first foundation of Bagumbayan, which was very useful for those suburbs, they should move into a regular convent within the walls of their fortification—which was unavoidable because of the continual disputes with Japanese and Chinese, and because of the fears caused by the Dutch with their fleets. Because of the urgency with which all compassionately entreated them, with this security, the father vice-provincial, Fray Juan de San Geronimo, responded gratefully; and, recognizing the strict advisability of it, bought a small house near the artillery foundry which then existed. The governor, then Don Juan de Silva, liberally and willingly facilitated this undertaking with alms, and conceded the site. Various oppositions were encountered against that foundation, but they were conquered, although with difficulty, by constancy. The religious passed many days of poverty on that site, being uncomfortable and with scanty subsidies, until the very pious and noble gentleman, Don Bernardino de el Castillo Rivera y Maldonado, a native of the City of Mexico, master-of-camp of the royal regiment, castellan of the fort of Santiago, and regidor of the city—moved likewise by the urgent entreaties of his pious wife, Doña Maria Enrriquez de Cespedes, who was very strongly inclined towards this religious institute and to their patron, San Nicolas de Tholentino (by whose intercession she had obtained a son), who had died soon afterward—took charge of the foundation. He erected a handsome building on that site for a church and convent, which was made of hewn stone. He finished it at a personal cost to his estate of more than one hundred thousand pesos. He assigned it suitable revenues in lands, and funds for the necessary repairs and rebuilding—all the more liberally, as he had no necessary heir.
5. In an authentic declaration that he made before the alcalde-in-ordinary of this city, Don Martin de Herrera—received and testified before the notary-public, Juan de Villa Marin—the patron, Don Bernardino, declares that the impelling motive for undertaking and perfecting the work of church and convent was his great devotion to San Nicolas de Tolentino, and his having recognized in the discalced Augustinian religious, from the time of their arrival in this city, learned, virtuous, and serious men; and the knowledge that they were gathering much fruit in this community and among the natives round about. In their manner of acting, they persuaded men that they were all true servants of God. That had moved him to aid them in their very severe need; and he had taken under his charge convent and church, building them a new edifice from the foundations up. He had bought many pieces of ground for them at excessive prices; in that way and on the work, he had spent a large sum, and he considered it well employed. He declared that he was ready to spend much more, even to the extent of all his wealth, and to be left with only his assigned pay of castellan; for the said Recollect religious deserve it by their example and virtue. For the repairs and preservation of the work, he assigned a fitting income from many lands. It is estimated that he spent on and endowed it, in all, with one hundred and fifty thousand pesos, although with obligations to chaplaincies. Besides that, he adorned the church, and continually expended money for it.