All this Pampanga country is swampy. For such is the condition of the rivers, that the people have their conduits, and, when they need water let it in. This is the reason for the vast quantity of rice there. This province has abundance of cocoa-palms, and many bananas. The soil is very favorable for any trees that one might choose to plant there. When the religious arrived there, that province had many inhabitants. Now, although it lacks that great number of former years, yet it is not depopulated.[86] The people there have accepted Christianity more readily than all others of the islands. They have more to do with the Spaniards than the others, and try to imitate them as far as possible. But the more they try to do that, the more do they show their texture as Indians. Very many people have been conscripted from this district, and I wonder that a man is left. For the governors send soldiers from here to Maluco, Sugbú, Octóng, and Caragán, where a fort has been built and is guarded by the men of Pampanga. And although they do more work than the Spanish soldiers, they receive no pay, their food is scarce, and they are ill treated. And yet it can be said of these Indians (and a strange thing it is), that although they are treated so harshly, it is not known that a single one has deserted to the Dutch in Maluco, where they suffer more than in their own country. Many of the other Indians go and come. When these soldiers leave Pampanga, they present a fine appearance, for the villages come to their aid, each with a certain sum, for their uniforms. All this is due to the teaching of the religious of our father St. Augustine, whose flock these Indians are, and the children of their teaching.
Besides the above religious, the provincial established others in a settlement in the village of Bacolor, which is the best village not only of Pampanga, but of all the islands; for it has more than one thousand Indians under the bell [i.e., “who are Christians”]. It is about one and one-half days’ journey from Manila by sea and creeks, as in the case of the others. It has the best meadow-land in the islands, and it all produces rice abundantly. It is irrigated, as was remarked above of the others. It has a celebrated church with its crucifix, which is entirely built of stone and brick. The house is made of stone also. The inhabitants are the richest and best-clothed of all Pampanga, and have the most prominent of the chiefs. When the supply of religious is good, there are always three in this village, and there have even been at times four or five; for besides the stipend paid by his Majesty (who owns this encomienda), it has its own chaplaincies, founded by the said inhabitants of Pampanga. It also has its own altar fund, which, although not very important as yet, will yield something for the support of those in charge there. All the territory of Pampanga is surrounded by mountains where dwell Zambales and Negrillos, who descend to the villages for the purpose of head-hunting; for there is nothing so much to their taste as this. A people without abiding-place or house cannot be punished. They rest at night where they choose; and sustain themselves on roots and what game they bring down with their bows. The children, as they are raised with this milk, and as they are given suck of human blood, die by pouring out their own blood.
Many misfortunes occur yearly, and we have only the pain of not being able to remedy them. And although the Indians know this, they do not, on that account, watch more carefully or have greater vigilance over themselves. On the contrary they proceed with so great abandon that one marvels. If they are censured, they answer: “What can we do, since there is nothing besides the will of God?” The same thing happens in regard to the crocodiles. Although the people see that the crocodiles seize them daily, they proceed with the same abandon; notwithstanding that, with but little toil, they could remedy this, by catching them or by making some enclosed bathing places in the rivers. But they neglect to do this, either through laziness, or in order not to toil for another’s gain. For they say: “What is given me by another, or by the village?” Under no circumstance do they unite in doing anything for the common good, unless the alcalde-mayor or the father orders it. Finally, it is necessary that the father govern and rule [even] those most enlightened and civilized. Hereabout it is said that the village is such as is the prior. If the prior makes them assist, they do so. If he leaves them they are overcome by their laziness. They forget what has been taught them, with the ease to which they accommodate themselves. They learn with ease everything evil, without a master; but for the good, one master is not sufficient for each Indian. For they are greatly given to following their inclination, which causes great grief to the ministers.[87] But not all men can be saints; and, since the Lord gave them no greater talent, He desires them to be saved with what they have. Homines, et jumenta salvabis, Domine.[88] All of these convents are located within the archbishopric of Manila.
The father provincial went further, and established religious in the island of Panay. The reader may remember the description that we gave of it, and which he will find in the next to the last place to the convent of Tigbauan; for there the provincial established resident religious. This convent has been in many different hands; for at first, as appears, we had it in charge, and then the seculars had it. The fathers of the Society followed the latter, after which a Portuguese secular had charge of it for a considerable time. He, in order to relieve his burden, exchanged it for another district of the order called Ibahay, which was the first priorate given me in these islands by the order, and in my opinion better than Tigbauan. The only thing which made it troublesome were five islands which had visitas that belonged to it, where it had all that was needed. The order has held it for some time, and it is not so good as others. It is a royal encomienda. The village of Arévalo is situated near by. Therefore, whenever the religious are sick, there is never lack there in the presidio of a surgeon, who, without being able to distinguish his right hand, bleeds and purges, so that in a brief time the sick man is laid in his grave; and a religious or a Spaniard is worth a great deal in this country. Daily our number is lessening, for the country furnishes but little help. It cannot be compared to Nueva España, which has enough inhabitants for itself, and to spare. Nothing increases here, or succeeds. The creoles do not reach their majority, and death comes upon them unseasonably.[89]
Chapter XXIV
Of the chapter held in the islands, in which was elected the fourth provincial, our father Fray Andrés de Aguirre.
When the time came, as ordained by our rules, namely, April 22, 1581, the fathers who were now in greater number, and as as we have related, had a greater number of missionaries and convents—assembled. Peacefully and harmoniously they cast their votes for father Fray Andrés de Aguirre—of whom one may not say little, and, if we say much, it will grow wearisome, and we shall never fill the measure of his deserts. Let the religious who reads this remember the mention which we have given this servant of God, and he will find that father to have taken part in the most important things recounted in this history; for he will see how he was one of the six who first came to this country in the adelantado’s following, November 23, 1564. He will find this father the associate of Father Urdaneta, when the latter discovered the return passage to Nueva España. He will see him at the court, together with the aforesaid [Urdaneta], informing King Felipe II about events in Filipinas, and of the fortunes of that fleet, which we have related. Although he returned to Méjico with the same Father Urdaneta, and stayed there many years, yet, thinking that he was ill employing the health which our Lord gave him, and that his person would be more useful in the country which he had discovered for the honor of God, and thus renewed in courage and spirit, he determined to return to Filipinas. For that purpose he petitioned the father provincial of Méjico to aid him on that journey with some religious, who were the jewels of greatest value that he could take. His request was conceded, and those religious were such that truly this province of Filipinas owes what luster it possesses to them. For as they were all excellent persons for the ministry, and came from a place, namely, Méjico, where so great care and solicitude was the rule, they tried to reduce this province to the fashion of that one, by settling the Indians, gathering them together, and making them observe civilized laws. And I am very certain that that is the difficulty of christianizing these islands. If the desired gain in the harvests is not seen today, it is because there has been no firmness in that plan; but the natives are allowed to live in their small settlements, whither the religious goes but seldom, and the Indians cannot see what is preached to them put into practice. I have said somewhat on this subject previously, and whenever opportunity occurs, I shall again discuss it, as it is very dose to my heart. Besides, it was, and is, better for the Castilians themselves to have the Indians living in communities; for in matters requiring despatch, they have the latter close at hand, and keep them more tamed, and richer in what concerns their advantage. “But,” I ask, “what difference is there between the Zambales of these islands, and the Chinese? Are the former not, like the latter, rational beings? If then they agree in the chief thing, which is excellency, how do they differ so much in the manner of living? Why do some have an organized state, and others not?” And if this so brave people settle in communities and bind themselves with laws and government, they will in time lose that natural haughtiness and adopt different customs. For if animals incapable of reason are domesticated by human intercourse and lose their fierceness, men capable of reason will do it much more. The negroes furnish us with an example of this. Although they appear a race that seems the scum of the world—so wild[90] when they are brought, that they even appear more bestial than the beasts themselves—yet, after intercourse with a civilized people, they learn at last to act like human beings. Now how much better would the Indians of these islands do this, in whom has been found much capacity for whatever we have tried to teach them! Those only who are unwilling do not learn—through laziness, and because they see what little gain they derive from it. Who will doubt that some of them make excellent scribes, so that even the Castilians are children compared to them. Some are excellent singers, and there are choruses of musicians in Manila who would be notable in España. For one to become an excellent tailor, all that is needed is for him to see the work. They make very good carpenters; and this trade is not taught them, but they only have to see it. For in what pertains to agibilibus[91] they are better than we, for they are more phlegmatic. The Indian women have more capacity, and learn easily to use the needle, when they see it, thus they are more skilful than the Spanish women reared here; therefore the articles of handiwork that have been exported from these islands are numberless. And all these Indian women live where there are religious, which is quite different from the visitas, with which there is no comparison.[92] The women of the visitas tremble before a religious. When the religious talks to them in the church or elsewhere, they do not understand him. They are thoughtless beings, and seem even more heedless than beasts. I shall prove this proposition. While I was visiting the Sibuyan Islands, I was trying to confess those people, who, although truly many of them were Christians, had never been confessed, perhaps because no more could be done with them. I performed all my duties in order to persuade a people so rustic and rude, and without sense, to make confession. At that time an honorable Spaniard, one Alonso de Barco, who was married to a native woman of Panay, went to those islands to collect his tributes. He was walking through the church court when I was hearing confessions. I had sent away one of the chief Indian women, because she did not pay attention or answer questions, and had told her to meditate thoroughly over her sins and return later. She went out and the Spaniard asked her if she had confessed. She replied that she had not, because the father had asked her how many feet a hog had, and she had been unable to answer me. The Spaniard laughed heartily, and, upon my coming out, told me about it. Whereupon I crossed myself many times, at seeing that the people were so thoughtless there, and that she should have understood me so ridiculously. Those who live where the father is stationed are not so, but even the little children come to the convent and are assembled. And in matters of the soul—the chief thing—they go to confession; and in truth I would rather confess a hundred Indians in the Filipinas, of those thus rendered fluent, than one Spaniard. The Indian women confess remarkably well, and with many tears, and take communion with devotion. They give account of themselves, respect the father, and recognize his courtesy. Who has not experienced this? The Spaniards understand it all, but when an effort is made to settle the Indians in villages, all the Spaniards resist the religious as if the latter were taking something from their pockets. And surely, as I am advised, the greatest warfare that the devil wages against the ministry is by the hands of the Spaniards, so that all those who should favor this cause are opposed to it. Consequently, the religious tire themselves out, and the devil reaps what harvest he wills. All the evil is laid to our door, and the good the Spaniards attribute to themselves. If the Indian flees and the encomienda is deserted, it is the fault of the religious. But if it increases, it is due to the alcalde-mayor, the encomendero, and the collector. This is a thing so beyond reason, that truth itself cries out. If it were not for the protection of the religious, there would not now be an Indian, or any settlement. The Indians understand this fact very well, as will be seen by the statement of one of them.
The bishop of Nueva Segovia, Don Fray Pedro de Soria, collected those Indians together, by order of his Majesty, and told them of the advantages of the Spanish monarchy, and how beneficial it would be for them to have Don Felipe, the king of the Spaniards, as their king, who would protect them peacefully and with justice. The chiefs answered not a word to this. Thereupon, the bishop spoke again and asked them whether they had understood the words he had spoken to them, and if they would answer. Thereupon a clownish Indian arose and said: “We answer that we wish the king of España to be our king and sovereign, for he has sent Castilians to us, who are freeing us from the tyranny and domination of our chiefs, as well as fathers who aid us against the same Castilians and protect us from them.” Further, suppose that it were possible to make the religious withdraw, so that their ministries should cease; within a few days their lack would he bewailed, to the greatest extent possible. But this fact is true, that while one enjoys a blessing, it is not esteemed, nor is any thought given to a present virtue. However, let it be lacking, we feel that lack immediately, and we seek alter it enviously. As says Horace: virtutem incolumen odimus, sublatam ex oculis quærimus invidi.[93] Spaniards may ask me: “Who has pacified the country? Who domesticated the Indians, so that one can go through the whole country with more safety than by the highways of España? For there neither the machine of justice, nor the severe punishments, nor the grave penalties secure any safety. Nor do the lofty houses, nor their tightly barred doors at all prevent the evils committed by the thief and murderer; for all is open to the execution of their desires. Here one sleeps with the door open, with entire safety, and just as if many legions of soldiers were watching it.” And in fact, I do not recall ever having locked a door during my ministry.[94] I ask then, whence proceeds this except from the religious, who are gradually taming these peoples as fathers, and teaching them for temporal interests also? It there were no religious, how could the tributes be entirely collected? For the tributes seemed to be only what the chiefs chose to give, without its being possible by any severity to make them give more. This is proved, because in the encomienda of Dapitan, a district of Mindanao, although tribute was paid to Diego de Ledesma, son of one of the conquistadors, it amounted to nothing, all told being no more than the value of forty pesos. But at the end of one year after it was given to the fathers of the Society, tribute was collected from more than one thousand Indians. For, as we have, during the course of the year, made them resort [to church], the chief cannot afterward conceal any of them.
Truly, when I see the duties that we are performing, and at so great danger (for we are the object of the watchfulness and censure of the governors and all the people of the country), if we undertake to defend the Indians, they say that we are usurping the royal jurisdiction—just as if we were not serving his Majesty the king, our sovereign, with all our strength. If we make agreements with them as fathers, in order that their suits may not last ten years, they say that we are playing the justice. If we try to prevent offenses to the Lord, they say that we are interested in the matter. If we restrain the heavy trading, they say that it is to profit more. And truly, we might say that spectaculum facti sumus mundi, angelis et hominibus.[95] If love of God and our neighbor did not guide us, of a truth there would be opportunity for some one to say “Pereat dies in qua natus sum, et nox in qua dictum est, ‘conceptus est homo?’.”[96] For the accusations and misrepresentations in vogue concerning the religious are innumerable.[97] I knew a venerable old man, by name Fray Juan de Villamayor,[98] whose head and beard contained not one single black hair. He was prior in Aclán, where some Spaniards of evil life then resided; and because he tried to put an end to the offenses to the Lord, one of the Spaniards defied him, and laying his hand upon his sword, said to him: “Come down here, my poor little father, and I shall tell you who you are.” The religious answered him very humbly, and bade him farewell, saying that what he was doing was in the service of the community. He said that he would talk with him later, when he had recovered from his anger.