The father provincial was like a drowning man in this matter, and was obliged to give attention to so grave a necessity as the present. As he could devise no remedy here, he resolved to go to España, in order to settle the whole matter. The bishop, who wished only to do the proper thing, was glad of the voyage. He wrote some letters to religious of the province of Méjico, whom he thoroughly trusted and believed in. He set his doubts before them, and the arguments on which he grounded his position, in order that the controversy might be settled amicably; and that the province of Méjico, as the mother of this province, might correct what his Lordship considered as excesses.
The father provincial left Manila and reached Nueva España. He left his vicar in the Filipinas, namely father Fray Francisco Manrique. He pursued his voyage, and reached España in safety, where he despatched his business very favorably—both in the Roman court, where Gregory XIII was governing the Church of God; and in the court of España, where he obtained very favorable decrees from his Majesty, Felipe II, our king and sovereign. The latter approved everything that our religious had done in the churches of those kingdoms and seigniories of his. He granted many other favors and gifts, so that they might prosecute the undertaking with greater resolution, and by the self-same methods that had been used theretofore. While these matters were being negotiated at court, the religious of this province,[111] conferring upon the articles upon which the bishop and Ours disagreed, wrote to the bishop letters of complete submission, in which they begged him to moderate his anger, and await the decision that would soon arrive from España with other decisions approving what had until then been done by the religious, and encouraging them to go forward in the defense of truth. The most learned Master Veracruz, as the father and protector of the ministry, and defense of the privileges held by the religious, wrote so learned a letter to the bishop, that it proved sufficient to calm him. Later, that letter served as a primer for the ministers, and a protection against the difficulties that arose. Of so much value has been the opinion of this great man, and of all his writings.[112] In conclusion, I will say that father Fray Andrés de Aguirre returned from España, whereupon those hurricanes which had been aroused were laid. But he reached Méjico so broken from the journey that he did not dare to go immediately to the Filipinas. However he sent the promised news of what had been enacted concerning it, which was given a glad reception. Thereupon, our fathers, like men who had reached land after a great and severe storm, commenced to breathe. They gave thanks to the Lord that He had not forgotten them. Thanks were given likewise to his Majesty Felipe II; for by so many favors and privileges they were able to prosecute the works that had been undertaken, and to place their shoulders to works much greater for his service. This was not alone for the good of the Augustinian order, but for that of all the other orders; for if one order suffered shipwreck, all must do the same, as all were in the same boat, directed by the same helm in the same direction, and under the same winds.
[Father Aguirre returned to the islands in 1593, where he was received with joy. He died as was his wish, in the islands “which he loved greatly, as he was one of the founders of that province.”]
Chapter XXVI
Of the chapter held in the Filipinas Islands, and as will be told later, of the first election of our father Fray Diego de Alvarez.[113]
The year 1584 came, at which time father Fray Andrés de Aguirre had finished his term as provincial, as aforesaid; and the time had come to give the province, according to the orders and rulings of our regulations, a new head, who should take charge of the affairs of the province, both in spiritual and temporal matters, with new strength, and new energy and resolution. I do not deceive myself in comparing the action of the chapter to that of retiling; for they act as one who, when he perceives that his house is leaking, tries to remedy that by putting on new tiles, which oppose the rain and wind with new vigor and thoroughness, and keep the house free from leaks, which at the last would utterly ruin it. In the same manner, the superiors of the order, after the completion of their three years of service in the office, would beyond any doubt be tired and liable to yield more easily to any dispensation in the rigor of the observance, so that gradually the edifice would be undermined—as the Holy Ghost tells us, qui spernit modica, paulatim decidet.[114] Therefore in order to avoid such troubles, which are so full of peril to the order, our rules provide that new superiors be elected, who may carry out the rigor of our laws with new resolution, new zeal, and new force, and who should restore and suspend whatever time and opportunity has relaxed somewhat, taking away the opportunity for evil custom and abuses. Thus, desirous in this chapter of advance throughout the province, the capitular fathers set their eves on father Fray Diego de Alvarez, a man of learning and judgment, and of blameless life. Of such a man did the province have need, so that with the quiet that it had already negotiated at the cost of the anxiety, care, and diligence of father Fray Andrés de Aguirre, the new provincial might continue what his predecessor had so happily commenced. Thus, then, the whole chapter having turned their attention to the good of the province, many things were settled in it; and the province began to spread, and new priorates were assigned from the visitas of the order (which were numerous and very widely scattered), so that by this means the Indians could be better instructed and greater care taken of them. The experience has shown us that they are a race with whom one cannot be neglectful; and if it were possible to assign one religious to each Indian, so that the latter might not lose sight of him, even this, I believe would be insufficient. For scarcely has one left them for any short space of time, when they return to their natural way of life—just like the bow which, when strung, is bent; but, when unstrung, at once straightens and regains its former position.
In this chapter religious were established in the village of Bantay, of the province of Ilocos, near the town of Fernandina, which now exists only in name.[115] It is fifty leguas from Manila. It has now an excellent wooden house and church. It belongs to the bishopric of Cagayán, and the bishop of that province usually lives there. It has two resident religious, and has more than one thousand Indians in charge. The chapter placed a religious in the village of Purao,[116] the first village in the province of Ilocos after leaving the province of Pangasinán. This village belongs to the bishopric of Cagayán, and is a district of about one thousand Indians, although it is unhealthful. Two religious live there usually. It is fifty-four leguas from Manila. One can go to the province of Ilocos either by sea or by land, although the highway is very dangerous. One always goes with an escort of armed Indians, for many Zambales wander through those mountains, whence they descend to hunt heads. When there is no resistance offered by arquebuses, of which they are in deadly fear, they obtain heads very easily.
This chapter established religious in Vigan, or the village of Fernandina, near Bantay. There lives the bishop, to whom this town has been given for his dwelling, and so that he may place there what seculars he wishes. It is the best town in Ilocos, although it has suffered its setbacks from fires, which have caused much damage. The residence of the alcalde-mayor of this province is here. This province is better than all the others, because the Ilocans lead all the other Indians in being clean and heat, and in having large settlements. However, that is due to the earlier religious, who settled them in villages, and the people have remained settled so thoroughly. Had the like been done in the other provinces, the religious would not suffer so greatly. This province has thirteen priorates in all, only four of which, or rather five, have a vote.[117] The Indians are all Christians, and are the humblest and most tractable known. The entire province lies along the coast, and has fine rivers, which descend from the mountains. When the north winds blow, the province is considered very unhealthful. It produces rice in abundance, and all the native fruits, besides some of Castilla, such as oranges, grapes, figs, etc. The houses are all built of wood, and therefore liable to many fires, so that scarcely a year passes when some convent does not burn. Now they have begun to roof the houses with stone, that is, tile. This was begun by father Fray Francisco de Mercado,[118] who has often been prior of Ilaoag—which has more than one thousand five hundred Indians—and at other times vicar-provincial of the same province.[119]
This province is considered to have a great advantage over the others; for when the Chinese arrive late, and cannot anchor or go to Manila, they enter some port or river of Ilocos. On that account this province is well supplied with necessaries, at very reasonable prices. Traders are wont to go there from Manila in order to buy, and then take their purchases to Manila with the north wind or brisa. Ships from Macau and India are accustomed also to anchor in these ports, this depending upon what time they come and all this is of advantage to this district.