After the death of the father commissary, Fray Domingo Gonçalez, the province was left in tears and orphaned, because of the lack of columns of that kind in the spiritual edifice; although it is true that such loss will not be the cause of its ruin, for God is the only foundation. But necessarily such losses leave the province sorrowful and wounded; and one who can fully supply the vacancy left by a father who looked after his causes with so great love, and whom all obeyed with so great satisfaction, is not found so easily. Notwithstanding, the foresight of our Elias was able to provide a successor already experienced, a disciple of his own spirit, who succeeded him the first time;[6] and he now charged the fathers before his death to make that man provincial, although he was very aged, being sixty-six years old, albeit a person of good health. Accordingly, he was elected provincial on the second of May, 648, in the convent of Santo Domingo without any opposition. The choice was loudly applauded, both by the province and by the city, for the new prelate was well liked by all, because of his great authority, his impartiality with affability, his zeal with discretion, and his prudence attested by proofs. Although it is true that years usually imprint their changes on men, yet ability makes them superior to the laws of time; and since they are, in addition, on a road that they have traversed, they enter it immediately with many advantages, and act definitely from the beginning—thus avoiding the suspension of government with which necessarily those who do not know the path must begin. In order to govern the definitors, and to dispose of the offices, it is very important to have an acquaintance with the persons and to have visited the provinces and villages, in order to be free from arbitrary notions, and to enter upon the functions of his office from the first with a master’s experience. The prior of Santo Domingo was vicar-general, and presided at the election. When he finished his term of office, that same year, the fathers of the convent chose as their prelate the father commissary, Fray Juan de los Angeles. He, by great importunity and the influence which God gave him in the minds of devout persons, freed the convent, which was then deeply in debt; and rebuilt the church which had been in ruins since the earthquake. He left that church very strongly built of stone, and greatly beautified by its corridors and galleries, and its many windows—which make it very sightly, and give it much light, extent, and beauty in the choir. It still remains today one of the best churches in the city. As the said father is still living, it will suffice to tell in due time all that he has done in this province, which has been much. It is certain that the province owes him a great debt for the honor he has conferred on it, and his works, although his love for it does not permit him to be idle.
In July of that same year a patache came to these islands, quite beyond the scanty hope that we had. But the providence of God—which, as we have said so many times, measures the stability and preservation of this field of Christendom with a distinct rule, and not with ordinary ones—placed in the heart of the viceroy of Nueva España (since it had been two years since any ship had gone hence) to make the said patache go down to Acapulco from Realejo.[7] There he put aboard of it the situado and necessary supplies, and entrusted the vessel to General Christoval Romero, a perfectly satisfactory person, who had had experience in these lands, who was then detained at Mexico. It was our Lord’s pleasure to grant him good winds, so that he reached these islands, although with the anxiety that one can understand; for he feared that already the Spanish name had been blotted out of them. The reason why no ship had sailed was that which we have said regarding the Dutch enemy; and for two years we had done no little in defending ourselves from their stubborn hostility. The said commander made port at the harbor of Lampon, either because it was suitable, as he feared the enemy, or because he could do no more. He learned there that the Dutch were still committing piracies along those coasts and endeavoring to recoup themselves for some of their past losses. Everything was a miracle, and no less than had happened many days in those ports; and the day when the said patache entered, God covered it with the shade of a cloud so dense that it was sufficient to hide it from the enemy. As soon as they anchored, they put ashore the money and supplies, and sent it all as quickly as possible to Manila. They had need of all their diligence, for, the cloud having been taken away, the Dutch hastened to search the anchoring-places. Finding that the said patache had escaped them, and that it had already cast anchor in a safe port, they launched their small boats well manned with crews and arms and some versos. Our commander having seen that as he had no men to receive them, and his ship was of poor sailing qualities—as it was the only means left to him in his necessity, after seeing by the mercy of God his men and the money safe, set the patache afire at its very moorings, and then with the few sailors who had remained with him retired to the mountains whence he made his way to Manila. The enemy, who saw the ship converted into ashes, seized, as a small revenge, only some small pieces [of ordnance] that the fire left, for nothing else remained. It was the last admonition that God’s powerful hand was immediately defending these islands. With that the Dutch left the islands, and have not had the slightest inclination to return to them. The reception given in Manila to the said commander (and truly, on account of the circumstances of that time, this had been the most welcome succor which these islands had received since their discovery) was to incarcerate him in the fort of Santiago. Keeping him in very close imprisonment, a suit was commenced against him for lack of courage, because he had burned the patache before it was necessary. The trial proceeded in such fashion that the judge-commissary, who was a lawyer of the royal Audiencia, sentenced him to decapitation (although in the universal belief he deserved a monument), without his allegations that he had burned the patache because he had no men with whom at least to show front, and that those whom he had were worn-out and undisciplined, not being of any avail; nor did they heed his statement that the king lost but little in an old boat without arms or equipment, and that he considered that it would be rash to have shown any opposition to the enemy. The sentence appeared too severe to the royal Audiencia, but not ill-founded, as reputation had been lost, and that is the most delicate gift and the most priceless. Thus can one see in these matters the fear in which we live here. The matter was taken by the advocate to the Audiencia in degree of appeal. The common opinion was that the people were grieved that so great a service should be paid with such harshness, and that, to attend to reasons of state, one should break with the holy laws of gratitude. The whole matter was examined in that most just assembly, and it was decided to moderate the above sentence and measures so that justice might not complain. In that way did God favor the said commander, and he obtained his liberty, and has since held honorable charges in the service of his Majesty. Today when this is written (the year 676), he is castellan of the presidio and forts of Cavente [sc., Cavite], which is one of the best ports in these islands. We all had part in the consolations and advantages of that fortunate patache; but this holy province had more than all, for a large mission came for it. That vessel brought thirty religious,[8] who were in charge of father Fray Juan Bautista de Morales, who, as we have said, and as we shall tell more at length when we write his life, went to Europa by way of East India in 1640. Now he returned with this fine company of soldiers, selected by the hand of God for these missions of His. He came also with many benedictions and favorable despatches from Roma and España. He brought to the convent of Manila the jubilee[9] of the forty hours for fifteen years; it was assigned from the fifteenth of September, and care is taken to ask in time for its continuation by the apostolic see. He brought one also for San Juan de Letran and another for San Juan del Monte. He also brought an apostolic bull, from his Holiness Innocent Tenth of blessed memory, for the erection of a university in the college of Santo Tomas of Manila, and letters from the king our sovereign (of which we shall treat later); and the resolutions which were taken in the holy city of Roma in regard to the administration of the fields of Christendom in China (which we shall also tell). He also brought many other despatches and rules which concern the order, which will be mentioned when this history demands them. The religious who came in that mission are as follows:[10] The vicar-general, Fray Bautista de Morales; father Fray Felipe Pardo, son of [the convent of] San Pablo in Valladolid, and master of the students in the same house; father Fray Pedro Benitez, son of the [convent of] Santo Domingo in Xerez, fellow of Santo Thomas in Sevilla, and teacher of writing there; father Fray Salvador Mexia, son of [the convent of] San Pablo in Sevilla, and fellow of Santo Thomas in the same city; father Fray Benito Perez, son of [the convent of] San Pablo in Sevilla,and formerly lecturer in the humanities at Santo Thomas; father Fray Juan Camacho, son of the convent and college of Nuestra Señora del Rosario in Almagro; father Fray Juan de Paz, son of [the convent of] San Pablo in Cordova, deacon, fellow of Santo Thomas in Sevilla, and teacher of arts in the same college; father Fray Domingo de Navarrete, son of the convent in Peñafiel, fellow of San Gregorio in Valladolid, where he lectured on arts; father Fray Pedro Camacho, son of [the convent of] San Pablo in Sevilla; father Fray Victorio Riccio, son of [the convent of] Santo Domingo in Fiesculi [sc., Fiesole] and lecturer; father Fray Timotheo de San Antonio, son of [the convent of] San Marcos in Florencia; father Fray Justiniano de San Jacinto, a Pole, who went from the province of España; father Fray Bernardo Cejudo, assistant lecturer, son of the convent and college of Nuestra Señora del Rosario in Almagro; father Fray Domingo Coronado, son of [the convent of] San Estevan in Salamanca; father Fray Luis Gutierrez, son of [the convent in] Almagro; father Fray Manuel Rodriguez, son of [the convent of] San Estevan in Salamanca; father Fray Thomas de Santa Ana, of Andalucia; father Fray Thomas de Castroverde, son of [the convent in] Almagro; father Fray Christoval Poblete, son of [the convent in] Almagro; father Fray Diego de Quintana, son of [the convent of] Portaceli in Sevilla; father Fray Francisco Varo, son of [the convent of] San Pablo in Sevilla; father Fray Juan Zambrano, son of [the convent of] San Pablo in Sevilla; father Fray Francisco Castellanos, son of [the convent in] Almagro; father Fray Christoval Tamayo, son of [the convent in] Ossuna; father Fray Diego de Ordaz, son of the convent in Oaxaca; father Fray Juan de Fontidueña, son of the convent of San Jacinto in Mexico, a house belonging to this province; father Fray Diego Sanchez, son of the same house as the last; Fray Antonio de la Cruz, of Andalucia, a lay-brother; Fray Alonso Benitez, a lay-brother, son of [the convent of] San Jacinto in Mexico; Fray Luis de Estrada, a lay-brother, son of the same convent.
That fine mission was received with the charity and pleasure that can be understood, especially as there was a great need of religious—who, when there are but few of them, experience great hardship and sorrow; and, after having suffered these when their number was few, they now attached no importance to them. But God helped them in their greatest need, and the father provincial who began to rule fortunately had a very encouraging beginning in his office, and promised himself that he would accomplish not only the half of his work, but all with the aid of God, and with that of sons and associates who were so courageous. He went about distributing them among the various languages and places of labor, and immediately commenced his visits, which is (and rightly) the matter of greatest care. It will not be well to pass by in silence both the excellent reputation enjoyed by our sacred order of this holy province, and the aid that it receives by the help of the divine grace in preserving itself in humility, and free from worldly considerations and dignities, which do not fail to make some stir in the silence of the cloister. It is a fact that in the most general chapter held in Roma in the year 1644, in the warrant that concerns this province (number 12) favor was granted to it by which those who should have lectured in arts and theology for twelve years in the college of Santo Thomas of Manila should have a vote and place after the fathers who should have been provincials, inferior to them and among themselves respectively. Also (in the same chapter), preachers-general are instituted with a vote and concessions, if they have been ministers to the Chinese for twelve years in the hospital of San Gabriel. The province received those favors and indults with all the due expressions of humility and thankfulness. But it petitioned from them in consideration of the fact that it had been founded without those special rules; and in that manner it was going joyfully on its way to its object—namely, the employment of all its cares in the welfare of souls, in the learning of which (for the will has its schools also) all the other faculties live here subordinated. On that account, in each chapter or junta all the ministries are changed, and with the same facility the other offices, without consideration or pretext of reward, or any dispute arising. And although those appointed to the said occupations serve God and the order well, yet since the province thought that that might possibly distract them, or make them consider with less resignation, the changes which are continually made, therefore the province petitioned our reverend father-general and the ensuing general chapter to be pleased to revoke the said concession. The arguments having been examined, this petition was allowed in the general chapter at Roma in the year fifty; and the said concession was revoked with great praise and edification, which is made evident therein; for the chapter praised the zeal of this province, which thus cares for conserving itself in a holy simplicity and readiness, so that the care of its authorized employments may not confuse its principal end—namely, that all of them engage equally in the work until death, so that when death comes they may await all the reward together, when they will not be defrauded of a high place and will be paid in better money.
[One of the despatches received by the province was of deep import. This consisted of the decisions rendered by the Congregation de Propaganda Fide in Rome, on certain questions asked by Juan Bautista de Morales in regard to Chinese missions and mission work, the method of administering the sacraments there, and the preaching of the faith. These questions and answers (translated into Spanish) follow in chapter xxxv, and are followed by a decree of approbation passed by the Propaganda on September 12, 1645. The “resolutions,” as they are termed, are for the sake of securing uniformity in the administration of the sacraments and the preaching of the faith in China, “among all and any missionaries of whatever order, religious body, or rule of life, and also among those of the Society of Jesus.” These were aimed especially at the Jesuits. Chapter xxxvi gives an account of the apostolic and royal erection of the college of Santo Tomás of Manila into a university. This event will be noted fully hereafter. Chapters xxxvii-xlii relate the life of father Fray Francisco de Capillas, who suffered martyrdom in China in 1648. Continuing, chapters xliii–xlix treat also of Chinese affairs.]
CHAPTER L
Of the events of this time within and without the province, and the deaths of some religious of renown.
[The chapter opens with a notice of the so-called “holy year” or jubilee of 1650, proclaimed at Rome. That same year the general chapter of the Dominican order was held at Rome, and resulted in the election of Fray Juan Bautista de Marinis as general of the order.]
That same year this province celebrated a junta and intermediary chapter of the second provincialate of the father commissary Fray Carlos Clemente Gant, in the convent of Santo Domingo at Lalo, in Nueva Segovia or Cagayan, as was ordered by number one in the general chapter of 1647, at Valencia, for this province. This was to the effect that the chapter-sessions should be held alternately between the convent of Santo Domingo of Manila and the aforesaid convent of Lalo, for reasons alleged by the ministers of that bishopric. They had to sail, every two years, one hundred and more leguas exposed to very great dangers and violent seas [in order to attend the chapter], and thus left their missions discommoded; and they needed a great sum of money to procure large boats, to pay the rowers and sailors, and for the other things that they considered. Notwithstanding that, experience, the mistress of prudence, afterward disclosed great inconveniences, and that those were only the opinions of a few religious and that they themselves experienced the greatest dangers that follow. For although it is a fact that the voyage is dangerous, yet if it be made at the proper season and the return be made by the first of May, without making any way-stations, the sea is quiet. By God’s mercy, prosperous voyages have always been made; and the fathers provincial make them two or three times during their four years. It is also advantageous for the religious themselves [to make that voyage to Manila], for then they can get what their houses and churches and the Indians need; and they can arrange it personally, and satisfactorily to themselves, and they act as agents for those who remain there. The chief advantage is that the chapter-sessions have the authority that they require in the capital of Manila, where all the orders and their congregations hold them with more definiteness and less trouble in general. Although some individuals do suffer somewhat, yet with that they acquire merit; and absences are easily filled in their ministries, for vicars-general remain who attend to that. For the above and other reasons, a petition was made in that general chapter of Roma in that year 1650, where the reasons were stated, and the said order was revoked (titulo pro provincia Filippina, number 4); and it was confirmed in the general chapter held in the said holy city (number 1). Consequently, from that time thenceforth that difficulty has been removed, and all the fathers come [to Manila] very willingly. Some letters were received in that junta from the most illustrious Fray Domingo [sic] de Marinis, then vicar-general of all the order; and others from our most reverend father, Fray Tomàs Turco: they annul a decree of the most reverend Fray Nicolàs Rodulfo given in the year of 40, ordering that the vicariates last four years. Being informed of the reasons which were alleged, it was recognized that such measure was not advisable (we have already touched upon this matter above, and there will always be something to say about it). This is a holy government for all, which, well considered, redounds to the greater utility of the houses and villages, where he who is a perfect religious is not troubled at changes—for he is quite unconcerned whether he serves God in this or in that ministry; and wherever he is there is work to do, and a place where he may well employ his courage. As for him who regrets to leave a house it is better for him to leave it after he has served his two years. He should endeavor to fulfil his obligation and to gain a reputation as one who does not mind such things, without embarrassing himself with thoughts of changing from one vineyard to another, which generally obscures talent. Our profession holds us captive to obedience, but leaves us free in regard to all temporal considerations. The minister has great self-love, more than the Indians, and thinks that he will not be disturbed after two years, however much the wretched beings say to him and flatter him.... The said revocation was confirmed by the said chapter in that holy year [of 1650] (number 2 of the ordinances concerning this province). Item: Vote was given to the rector of Santo Tomàs in provincial chapters and juntas; and likewise other letters-patent so that any vicariate that should be vacant should give a vote in the junta. Between the chapter and the said junta, the provincial shall appoint another vicar after consulting some of the fathers. But if it shall become vacant between the intermediary chapter and the election, a consulting junta shall be held, in the province of Manila, of the fathers-counselors and the rector, in order to institute the said vicariate, which can have vote in the ensuing election; but if the vicariate be instituted in any other way, it shall not have a vote. Thus they were presented in the said junta and were received. The ordinances of the above-mentioned chapter of Valencia of 1647 were also accepted. In regard to the orders contained in them touching the provinces of Indias in general—in ordinance 6, that neither the provincials nor the chapters can give permission to the religious to return to their provinces of España, petition was made to our most reverend general, in behalf of this province, to exempt it from that observance for reasons that were advanced. In consideration of those reasons, his Reverence and the general chapter of Roma conceded us that favor in the said year of the jubilee, in the section treating of this province (number 3), granting permission to the father provincial who should be in office at that time that, the reasons of the religious who wished to return having been examined, he might assemble the council of Manila and represent the matter to it; and, in accordance with their vote, the religious shall be or shall not be sent, without its being necessary to have recourse to the reverend generals. Of a truth, it was a most just arrangement, not only because we are twice as far [from Roma] as are the other provinces of Indias, but in accordance with the special rule and ordinance of this province. Although there is always a great need of religious in it, yet he who is rendered disconsolate is superfluous, and willingly becomes a violent soldier who gives and receives signal injury—although God does not wish that they complain of what is given to them. The illness of the man is learned in this consultation, and the remedy is immediately applied without exigency or delay, which is not slavery. Those who return to España and do not keep this holy province much in mind are very few, when they are undeceived, and find that that bad humor was in themselves, was not the fault of the land, and that they must live with unrest in this world; for the center of our desire is heaven, for which we are born. In no place can we live with greater freedom and, consequently, with less fear and more quiet unless we go hunting for encumbrances to put in it. Unusquisque in suo sensu abundet.[11]
[The deceased religious mentioned in that junta are as follows: The lay-brother Fray Juan de San Jacinto, who died in 1648, was a son of the convent of Valencia, and on account of his good work was sent to Japan. After his return to Manila he was sent to Spain (1630) by way of East India, and returned by way of Nueva España. Christoval de Leon, of the royal convent of Granada, died at the age of seventy in the province of Pangasinán, that same year. He had filled some important offices in the order, among them being definitor (1633), and prior of the Manila convent, returning thence to his labors in Pangasinán. Geronimo de Sotomayor Orato, a native of Mexico and son of that convent, and Tomàs Ramos, son of the convent of San Vicente in Plasencia, who had been captured by the Dutch, died at sea while being sent back to Manila. Pedro Benitez died in 1650; he had been assigned to the Nueva Segovia missions, where he was studying the language at the time of his death.]