[The religious hold an important position in the colony. In 1571 two vessels bring an increase of six fathers: Alonso de Alvarado,[36] one of the Villalobos expedition; Gerónimo Marín,[37] who afterward goes to China, and transacts affairs in Mexico and Spain; Francisco de Ortega,[38] who dies as bishop of Camarines; Agustín de Alburquerque,[39] who becomes provincial; Francisco Merino;[40] and Juan de Orta.[41] All of these die in the islands. The first fruit of these religious is the old Raja, who is baptized while sick. At his death he is interred with Christian rites. Father Alvarado, filled with zeal, fearlessly ascends the Pasig River and preaches in Laguna de Taguig and Taytay, where he is peaceably received. The Tagáls are soon convinced of the good intentions and mildness of the Spaniards, and begin readily to receive the faith. Medina continues:]
Two buildings were being erected in Manila, for the temporal and the spiritual. The temporal was in the shape of a fort, which was being built. With such a possession friends feel secure, enemies fear, and one’s strength is increased. How much the spiritual edifice was growing is seen, since the number of workers was increasing, the people were becoming more and more capable of understanding what we were teaching them, and were estimating the inequality between the two beliefs. Hence it was needful that they should embrace what was good, and throw away the other as wicked and evil. The fathers kept school in the convent. They taught the boys to read and reckon. They were training some of them in the sacristy, teaching them to aid in the mass; so that, by having nearer at hand what we were teaching them, they should learn it more easily. All this was necessary in order to conquer natives, who were so hardened and so much accustomed to evil, that they regarded everything evil as good. For to such a pass can evil come, as says the prophet Isaiah: Væ qui dicitis bonum malum.[42] And as the lads returned home every day with something new, which they told to their fathers and mothers, the result was that they gave the latter food for reflection, which caused the spark to course through their hearts; and as the spark was fire, and still more from God, it must strike deep and work its effect. Thus the number of Christians continued to increase. And, not less, certain hopes arose that they would be multiplied daily, and extended through all those nations who were viewing events in Luzon, as being the greatest island of all, and with the most warlike inhabitants.
A site had been chosen for the convent, which is today the best in the city, and the largest and finest; for it comprises an entire square, equal on each side. It has a vaulted church with its transept. The body of the church is adorned on each side with chapels. Truly, if the chapels had been built higher, according to the plan, so that there might have been a series of windows above, where the light would enter, it would rank with the fine buildings of España. But the lack of light is unfortunate for it. It has a very fine stone cloister, accompanied by its cells. There is a vault underneath also. All of this work has proved excellent, for although it is in a place where frequent earthquakes occur, it has suffered no damage of consequence.[43] Rather, I think that the fathers of the Society, upon seeing this, have planned to build their church with a vault, and are correcting in it the faults of ours. Thus it will result in a very fine building indeed, and just as the affairs of that so distinguished and holy order are wont to result. The rest is yet to be built, for now everything is very dear. Since the money is derived from outside sources, they must be guided by the alms received; but the faithful assist according to their means—if they have little, with little; and, as [now] they have not anything, it is a matter of necessity that they cannot give us even that little. I can only acknowledge that as we were the first [to enter here], our houses ought to be, at the end of sixty-six years very strong in this regard. But the fact is that there is no community in Manila that does [not] excel us in this; and we remain only with the name [of being well-to-do], which does us no little harm. For, with the title of powerful ones, no one remembers us, except to beg from us and take away our lands; and, as they say in España: “What matters it to me if my father is called hogaza [i.e., “large loaf of bread”], if I die of hunger?” But, finally, the little that covetousness influences us will be evident to all, even if I am not pleased at the abandoning of what belongs to us lawfully; as says our great father: Et ideo quanta amplius rem communem, quam propriam curaveritis, tanto vos amplius proficere noveritis.[44] Yet am I glad that in such manner are we so greedy of the rich patrimony of poverty, and such masters in it, that we cannot keep anything. For, after all, we are all sons of one father, of whom it is written that, although he was a bishop, he made no will at his death, for he had nothing. Testamentum nullum fecit; quia unde faceret pauper Christi non habuit.[45] I made the above remarks, for later an occasion so apropos may not arise.
Chapter XVI
Of the assembly held by our religious in these islands, where they elected a provincial; and of other events.
[With the increase of their numbers, the missionaries felt the need of electing a provincial. Accordingly a general assembly was called, and in the early part of May, 1572, Martín de Rada was elected provincial—“a person of whom we have said so much and of whom we shall say much, and of whom there is plenty to say; for he was a subject worthy of all things, and his memory is as green today in the islands as if he were alive; and his achievements are extolled by Spaniards and Indians, who hold his sayings as prophecies.... In this assembly the priests had a vote, for as there were no fixed convents, and all were participating in the same labor, the responsibility of voting was divided among them all. The first thing that they discussed after the election was the despatching of a religious to Nueva España, and thence to España, to give account of the condition of the province, and of their ministry; and to request religious for the continuation of the work, and permission for our most reverend father to divide the province among them with full authority of proceeding in their elections and government, as in the other provinces which are not dependent.” Diego de Herrera was chosen for this mission, and left Manila in the beginning of August, 1572. The new provincial set vigorously to work, “correcting, if there were aught to be corrected, anything in those first laborers that gave the lie to the perfection that they were professing (and in religious any puerility gives the lie to perfection, just as in a beautiful face any mark shows out, however small it be). The religious are the face of the community, the most unblemished of it, and all men are looking at them. Consequently there must be nothing that gives the lie to it; for, however slight it be, it must be immediately seen.” Convents, churches, and houses, “not costly, but with the moderation of that time,” were erected. Medina continues:]
... A convent was established in the town of Taal. There is a lake there, generally known as the lake of Bongbong. Its water is salt, and so deep that the bottom cannot be reached in some parts. It is about forty leguas in circumference, counting in its gulfs and bays.[46] Shad are caught there, or rather tunny-fish, which, although not like those of España, still approximate to them. The lake empties through a river into the sea. When the Spaniards went there, this lake swarmed with people. It is twelve or thirteen leguas from Manila. Its chief town was this Taal, where the religious were established. Now it is the principal convent, and has a stone church, but very few people.[47] There lives the alcalde-mayor of La Laguna. And there are generally Spaniards there who are making rigging for his Majesty. This lake has its islets, especially one opposite Taal, which had a volcano, which generally emitted flames.[48] That made that ministry unhealthful; for the wind or brisa blew the heat and flames into the village so that all that land became parched, and the natives had no lands to cultivate....
[To remedy this Father Alburquerque built an altar at the foot of the volcano; a procession was made thither by all the village, and mass celebrated. So successful was this that “as yet no more fire or smoke has been seen, and that island, about four leguas in circuit, has fields and cows, and the inhabitants of Taal sow and reap their harvests in their land.” Other convents were established at Tanauan, Lipa, Bauang, and Batangas, the first three with houses, the last with a house and stone church. “But they have few people,[49] so that the presence of the Spaniard must be a poison that finishes them. And this reduces them more than their wars and slaveries did in their heathenism. Of the volcano of Tlascala is recounted almost the same thing as of Taal.”]
The father provincial settled religious in Laguna de Bay,[50] which is another lake not less remarkable than the one that we have just described. Its water is fresh, and it is the largest lake known [in the islands], for it must be more than fifty leguas in circuit. It has its islets in the middle, some larger than others. It is exceedingly stormy, for, as the water has but little density, it is aroused and disturbed with but little wind, to the danger of those upon it. This convent is one of our largest. It was the largest settlement [on the lake]; now it has about one hundred tributes. All the Indian women make hose, and they are the best that are exported. There are generally two religious there, for that convent has its visita. The church is of stone, and is very large, as is the house likewise. About this lake are many convents of the religious fathers of St. Francis, which district we assigned to them—although we could have kept it, and assigned to them a district more remote. But in this is seen our indifference, for we shared with our guests the best, which are the districts nearer Manila. This lake has very famous baths of hot water, one legua from Bay, which are a remedy for many ills. An excellent hospital is established there, with a house adequate for the religious who administer it. These religious are Franciscans, and they administer this hospital, as they do others in the islands, with the charity and love which might be expected from so holy religious. And although brothers of St. John of God came to administer the hospitals, and remained in Manila many days, and even years, the Franciscan fathers were not willing to give up their infirmaries and hospitals, nor were the former able to deprive them of these. Therefore, they returned to Nueva España. And indeed, even if they who have the care of hospitals as a duty [i.e., the brothers of St. John of God] had charge of these, I do not see how they could have done it with greater charity, or more to the universal satisfaction [than have the Franciscans]. This lake empties by two arms of rivers: one goes to Pasig, our convent; and the other to Taguig, likewise our convent. Lower down the two rivers unite. Further increased by the San Mateo, which comes from the uplands, and has very clear water, they make a very beautiful river which empties into the sea, after flowing past the walls of Manila. It is called the Pasig River from the chief village. But in order to drink of the good water, one must ascend even to the very convent of Pasig, where the water is found clear. There are many things to see along this river. For both sides are lined with gardens and summer-houses, more lived in than even those of Manila, for there is enjoyed the coolness and freedom which the city does not possess. There are churches up the river, some with seculars, some with fathers of the Society, some of St. Francis, and some ours. For two leguas up the river[51] is our convent of Nuestra Señora de Guadalupe, which is built of stone. It is the most frequented house of devotion in the islands, both by Spaniards and by natives. And it is enough that it has not ceased to exist, because of the changeableness and fickleness of the country. We may talk more at length of this holy house.