738. There are at present one hundred and five villages (besides those called active missions, which do not enter into this account) at present in the charge of our holy discalced branch, and they lie in more than twenty islands. In the principal island of Luzón, where the city of Manila is located, the order administers fifteen villages; in that of Mindanao, the second in size, thirty-four; in that of Parágua and others of the Calamianes, twelve; in that of Mindóro, twenty-four; in that of Romblón and its outlying islands, eleven; and in that of Masbáte and its intermediate islands, nine. It is seldom that one of those villages has no infidel inhabitants; and the religious are kept quite busy in converting them. For beginning with the island of Luzón and the mountains of Zambáles, the villages of Marivélez, Cabcáben, Móron, and Bagác are surrounded by blacks who are there called “de Monte” [i.e., “of the mountain”][3] who are being constantly converted to our holy faith, for they are of a very peaceful disposition. Súbic is a new conquest, where various Indians are settling who wander about and are forgotten by the Christianity of those districts. The settlements that follow from that point to Bolináo are so near to the black Zambals and Aetas that, when the latter revolt, one cannot go there without running great risk of his life. But when peace makes them tractable, some souls are obtained for God. The villages of Uguit and Babáyan, which have recently been founded in this century with the converted blacks and wild Indians, [Zimarrónes] clearly attest that fact. In Mindanao the territory conquered by our religious, namely, the district of Cagayáng and the province of Carágha, ought to be considered as the rose among the thorns, oppressed by Moros, Mindanáos, and Malanáos, and by infidel Tagabalóyes and Manóbos. Of those peoples, the former keep the evangelical ministers in continual fear, because of their persecutions; the latter keep us in a perpetual mission for converting them to our holy Catholic faith. As proof of the great and continual advance of Christianity there, it suffices to state that at the end of the last century the tributes which those who have been subdued paid to the king did not equal the expenses occasioned to the royal treasury by the maintenance of the said province; in the year 1720, the expenses and collections were equal; but now the royal income exceeds the expenses necessary for conservation.[4] Since the expenses have not decreased—for there is always the same number of infantry forces in the presidios of Tándag, Catél, and Lináo, to which all the expense is reduced—it is inferred that the royal tributes have increased, and consequently the number of Christians.

739. There are so many heathen in the islands of Calamiánes, especially in the island of Parágua, that at least one hundred heathens will be found for each Christian. In the island of Mindóro only the coasts are conquered, and heathen fill all the interior of the island. The same success as I said was obtained in the province of Carágha has also been secured in the above two provinces; although a very notable decrease of Christianity has taken place in them because of the invasions of the Moros of which I shall speak later. The island of Zibuyán, whose mountains are peopled by infidels—who, as they are exceedingly obstinate in regard to conversion, give us considerable anxiety, although some converts are obtained among them—is located in the Romblón district. The island of Mæstre de Campo, formerly peopled by Indians who were almost all apostates from religion, has now in great part embraced the faith through the efforts of the religious, who scarcely ten years ago founded a new village peopled by families of the said Indians. It is not many years since the wild Indians [Zimarrónes] were feared in the island of Masbáte but these are now so few, through the persuasions of the religious, that one can cross the island without danger. The villages have increased greatly with the people who have been reduced to a Christian life and civilization. The village of Camasóso is a new colony peopled by that before indomitable people; and the same has happened in the island of Burías. Now then, I ask, since this is so (and it is a fact, and one that can be proved whenever necessary), in what are these ministries or curacies different from those in Nueva España and Perú, when St. Pius V conceded the exemption of the regulars? What difference is there between those missions or parishes and those founded in the Philipinas Islands when they began to be subject to the crown of España? There appears to be no difference. If the privilege conceded to the religious in América with those circumstances was considered justifiable, and was also observed in the said islands at the beginning, our discalced religious will proceed quite conformably with right in resisting any change with all their strength, as long as their individual parish priests are also, as stated, engaged as missionaries.

740. More force is given to this argument if one considers that, even in carrying on missions in infidel lands, our religious could not suffer greater hardships than those which they endure in the said ministries. That it may be seen that this is not imagination, I shall give a rough outline of what happened recently from the year 1720 until the present. I shall do it as briefly as possible, for those regrettable tragedies will occasion great extension to this history in due time. It is well known that our villages are the most exposed to the invasions of the Moros; consequently, they always serve as the theater of war and as the object of disasters. In the said year, then, they attacked the province of Calamiánes with a powerful fleet. Landing on the island of Linacapán they burned the village, convent, and church; outraged the sacred images; and killed with lance-thrusts the venerable father, Fray Manuel de Jesus Maria, a native of Lupiana in Alcarria—while another religious who was there was able to escape miraculously, at the cost of incredible hardships that he suffered, by hiding in the mountain. In the year 1721 they did the same thing in the village and island of La-Agutáya,[5] and in Manàol, which is located in the island of Mindóro. The evangelical ministers fled thence in a small boat and thus saved their lives, although after very prolonged hardships; and from there they took refuge in the mountains, in order to endure, without other relief than that of God, the discomforts that one can imagine. In the year 1722 the Moros landed on the island of Cúyo, and although they could not take the redoubt, for the Indians (captained by our religious) defended it bravely, one can imagine what the latter suffered in a siege so immeasurably prolonged. In the year 23, the Moros bordering on the province of Carágha besieged the presidio of Catél. Father Fray Benito de San Joseph, son of Casál de Cáceres in Estremadura, who, as its minister, undertook to attend to its defense, was left so exhausted from the fatigues of war in which no relief came, that after the retreat of the Moros, he lived but little longer; for he gave up his soul to God amid the plaudits of victory. Almost at the same time, in the island of Camiguín, the religious were compelled to hide in the mountains, where they were besieged by many fears. In Parágua, they killed father Fray Juan de la Purificacion (a native of Atéa in the kingdom of Aragon) with an insidious poison. The invasions of the said Mahometans were continual until the year 30 through Calamiánes and other districts; for, although they were not seen in large fleets, a great number of pirates were never lacking, and they caused those persecuted ministers repeated troubles. But in the above-mentioned year they had the boldness to assault the presidio of Taytáy[6] with such swiftness and fury that two of the three religious who were there succeeded by great good luck, and without any preparation, in retiring afoot to the mountains; while the other, only saving the chalices and ciborium, retired to the redoubt where he suffered the hardships of the siege.

741. In the year 31 they attacked the village of Culión; in 32, that of Linacapán and all the villages of Parágua, where they committed innumerable acts of cruelty. In 33 they ruined the village of Calatán; and father Fray Antonio de Santa Ana (whose death I shall relate later), had no other opportunity than to flee to the mountain afoot and naked as he was in his bed, so that one can imagine what he suffered. In the year 34 they destroyed the villages of Malampáyan, Dumarán, and Linacapan. Father Fray Domingo de San Agustin, a native of Aldeguela near Teruel, while escaping to the mountain remained for five days in a cellar with the water up to his waist without eating anything else than herbs. As a consequence of that and other hardships that he suffered on various occasions, various illnesses came upon him which finally ended his life, he refusing to turn his back on the evangelical enterprises, although he could have done so. Father Fray Juan de la Virgen de Moncayo (a native of Añon in Aragon) retiring first to the redoubt of Taytáy and then to the mountains, as he had done at other times, became so ill that he surrendered his soul, though always fighting, in the island of Mindóro. The Moros went to that island also in the above-mentioned year and attacked several villages, and the religious remained in the mountains for a long time; this caused father Fray Joseph de San Agustin (a son of Azarét, in the said kingdom of Aragon) to contract his last illness, and he retired to Manila, where he ended the miseries of this life in order to pass to life eternal. In the year 35 they became masters of the villages of Parágua, whose Christian faith is little less than lost. In the year 36 they again besieged the presidio of Taytáy; and although it was possible to defend it at the cost of miracles, in one of the assaults a bullet took away the life of father Fray Antonio de Santa Ana, a native of Gandia in the kingdom of Valencia. In the years 37 and 38 the Moros, already masters of the sea, filled Calamiánes and Mindóro with horror. In the year 39 they had so closed the passage from the said islands to Manila that for more than six months nothing could be heard from the religious living in those fields of Christendom. In the year 40 they went to the coast of Mindóro opposite Luzón, where they inhumanly killed father Fray Leon de San Joseph (a son of Peraléda in Castilla) and captured another religious who was going as missionary to Mindanáo; and it was a miracle that they did not capture all those who were returning from the chapter-meeting. In that same period, although I do not know definitely the year, they also landed at Hingoóg, a village of the province of Carágha; in the island of Camiguín, which belongs to the alcaldeship of Zibú; and on the coast of Zambáles at the boundaries of the village of Cabangán. The inference from the above is that the missionary religious had to hide in the caverns of the mountains in all districts; to look for their sheep in the deserts; go without food, or live on herbs of the field; to suffer the inclemencies of the weather, which is a martyrdom in Philipinas; and always to flee from one part to another without other relief by sea or land than fears and fatigues. What is lacking, then, to those ministers of the evangelical doctrine to enable them to say that they are toiling in apostolic missions? Now, did those who began the conquest of América or those of Philipinas endure the more grievous and continual persecutions? Therefore, if those were worthy of receiving the exemption, because they were employed at the cost of their lives in the promulgation of the faith, no change ought to be introduced in these missions.

742. The procedure of our religious in resisting the subjection of the ordinaries is justified even more by that which causes the anxiety of the ministers, if one considers the fact (on which their resistance is founded) that the proper administration of those souls is morally impossible. For that we must assume that the king assigns one missionary to each five hundred tributes or families. But our districts, especially those of the islands of Luzón, Calamiánes, and Mindóro, although each does not exceed three hundred tributes; need each one or two religious in order that they may be looked after as is necessary for the preaching and for the [spiritual] food of the holy sacraments. This arises from the fact that each mission is extended over a distance of twenty or thirty leguas, without its being possible to make any other arrangement. For although the reduction into large settlements has been attempted, for the more suitable spiritual administration it has been impossible to attain that. On the contrary, whenever it has been attempted, Christianity has decreased. In the islands of Mindanáo, Romblón, and Masbáte, the missions have more people, for they contain from six to eight hundred tributes. But, for the same reason, each one needs three or four religious; and even that number must be on the road continually in order to fulfil their obligations as parish priests. Hence it results (the stipends not being received in proportion to the number of the religious but in proportion to the tributes), that they have to maintain three and sometimes four religious with what the king assigns for one minister. It is endured with the greatest kind of poverty, and they even lack the necessities for the maintenance of life.

743. I suppose also that, when once the new form of administration would be established according to the subjection that is claimed, it would follow that each ministry would have a prior appointed in the chapters, and a cura assigned by the ordinary with canonical institution. For this is the observance in América, in order to save the freedom of the elections in what concerns the regular superiors, and in order to prevent the religious who are curas from being free from the vow of obedience. Of these, the parish priest cares for the administration, the prior looks after matters pertaining to the regular estate but cannot assist in what pertains to the instruction [doctrina], for generally he does not know the language. The former has increased expenses with the visit of the bishop and other matters relating thereto; and the latter, with the journeys to the chapter and the visitation of the provincial; and all these expenses must be paid by the stipends of the mission, for there is no other source of income. Consequently, it is inferred that it would be necessary in this case, to reduce the ministries to a new form and assign one single cura to each five hundred tributes. It would be doing well if the product of those tributes sufficed for the maintenance of the two religious, prior and parish priest, with the other unavoidable and necessary expenses. But if at present two priests scarcely suffice to administer two hundred families well in our villages, how could a single one look after five hundred families? Then, if (and this could be proved with exactness) the children or neophytes begged the bread of the teaching of the faith, there would be no one to attend to that need. Therefore, our holy reformed branch foreseeing so formidable and unavoidable consequences do very well in abandoning the missions. For there is no reason why they should load injuries upon themselves which cannot be corrected afterward, and of which their prelates must render account to God.

744. Let us conclude this matter by stating one other motive for the justification of our religious in resisting exercise as parish priests, when one tries to subject them to the visitation and correction of the bishops. It is a constant fact that the Christianity of the Philipinas Islands cannot maintain itself unless numerous missions be continually taken thither from Europa. For there are few sons of Spaniards there (to whom only the habit can be given), and of those few the smallest number are inclined to the religious estate. I state then, that in case of the said subjection it would be impracticable to take missionaries there, especially those of our holy discalced branch. Consequently, the administration of the missions could not be cared for, as is already seen, when affairs are going to the prejudice of the Catholic faith. In order to prove the aforesaid, we must take it for granted that each religious causes an expense of practically one thousand pesos from the time he leaves his convent in España until he sets foot in Manila—about one-half of which is paid from the royal treasury, while the remainder is supplied by the order. To realize that sum, which amounts to huge figures, the ministries contribute with some voluntary offerings, and the province applies all its incomes and alms. Compare this now with that alleged in the preceding number, and it will be seen that in the said case it would not be possible for the missionary religious to attend to that necessity. For, even at present, they have to live like beggars in order that they may assist, taking from their necessary support what they give, so that they may support that expense. On the other hand, the province would not be able to employ its incomes in this either, for it would have to use them in establishing solidly the convents which are not ministries, There are five of these, namely: in Manila, in Bagumbáya, in Cavíte, in San Sebastian, and the convent of La Concepcion in Zibú. Of that number only the first has a community at present, for the others can scarcely support two religious apiece. But in the said case it would be indispensable, so that the province might maintain itself as such, to place communities in the convents and to apply to them the incomes that it possesses; and on that account it could not attend to the expenses of the missions.

745. But let us suppose that some funds existed for those expenses. The trouble remains that the religious of España would not consent to go to the islands, if they were informed that they had to be curas, and submit to the bishop in what they have not professed. Thus has experience shown by what has happened to our province, because no religious went from these kingdoms from the year 1692 until that of 1710, during which time Archbishop Camacho was attempting to bring about the subjection. That is a precedent which induces the strong suspicion that no one could be found who would voluntarily submit to correction by a strange prelate, and at times be accused and denounced in a foreign jurisdiction as he had only promised obedience to his own superiors. Grant that some would be allured, but those would be the least capable who would be incited by the perverse desire for greater freedom. As a rule, when a mission for those islands is now proclaimed, those who volunteer in their desire for the conversion of souls are so many that one may choose laborers of excellent qualifications; for their zeal for the propagation of the gospel and for the spiritual health of those poor Indians impels them. But were that subjection inaugurated, what timorous religious after that would leave his cell (a safe port whither to escape during storms) only to serve in the employ of cura? That is, any change is accompanied by a very great alteration; and he who attempts to introduce it must be responsible for all the consequences, in order to prevent and forestall them. Nor is it prudent not to oppose oneself to the foregoing, when one foresees the sequel of conclusions so fatal. Therefore, our holy order opposes itself to the innovation of this subjection, for it considers the inevitable injuries that must result. In view of that and many other losses, it acts most holily in abandoning the missions, in order that they may remain in the full charge of the bishops.

[Chapter iii deals with the life of certain Recollect religious, of whom the following labored in the Philippines. Jacinto de San Fulgencio, the son of Vicente Francisco Claramonte, was born in Cocentayna, and was received in the convent of Valencia January 17, 1614. He joined the mission to the Philippines which was organized in 1619; and on his arrival at Manila began to study the languages, becoming fluent in the Tagálog, Zambal, Bisayan, and Calamian. In 1622 he was sent with Juan de San Nicolás to Caraga, where he worked to good effect. Later, accompanied by one religious and some converts, he ascended the river for fifty leguas to Lináo, where his labors were crowned successfully. He was appointed prior of the convent of San Joseph in Butuan in 1624, where he continued his work, with the evident approbation of heaven. In 1626 he became prior of Bacoag, and later was the first prior of Iguaquét. He was the first to preach to the Caragas, among whom he remained for ten years, during which time he erected six convents. In Butuan he worked for four years, where he converted three thousand people and erected three convents. In 1635 he went to the island of Negros, where he converted six thousand Indians; and the same year was appointed prior of Tándag, where he brought order out of chaos. In 1638 he was elected definitor, and in 1640 became prior for the second time of Tándag, and vicar-provincial of Caraga. He was elected procurator to Spain in 1646, and definitor with vote in the general chapter in that country, which he reached in March 1649. His mission which he took from Spain reached Manila in 1652 and consisted of twenty-one religious. In the next chapter he was again elected procurator, but he died at Manila in 1656. He had served as chaplain for the Spanish fleets, and as ambassador to the natives, in addition to his mission work proper.]

[Section ii of chapter v contains an account of the life of Salvador del Espiritu Santo, who had formerly been an Augustinian of the Observant branch, but who joined the Recollects. He went to Manila in 1634 with the desire to go to Japan, learning some little of that language for that purpose. After much entreaty he obtained permission from the provincial of the order to go to Japan in 1635, but he was unable to effect his purpose. He served as prior in the Cavite convent, was twice superior of the convent of San Juan Bautista in Bagnumbáya, prior of the Manila convent, twice definitor; twice visitor of Calamianes and Mindoro. He was elected procurator in place of Jacinto de San Fulgencio, and after various setbacks arrived in Mexico in 1657, where he died in December of that same year.]