321. We have already mentioned in various parts of this history, that when our Recollects arrived at the Philipinas Islands, in order to illumine them with the splendors of the faith, and to fight like well-ordained astral bodies against the sissara of the abyss, they chose with apostolic strength the most difficult districts, the islands of the most barbaric people, and the places where, if the light of the gospel had shone, it had allowed itself to be seen only in fitful gleams. Hence it is that our ministers are the most exposed to peril and danger among all those of the archipelago; for they are very distant, not only from Manila, but also among themselves from one another, and surrounded by enemies to the Christian name. Each district consists of many villages and even of distinct islands. Since all of them have a right to the bread of the doctrine, which is the only food for souls, the religious, in order to attend to that obligation, has to be in continual movement. He must travel by sea threatened by so many dangers to his life, among frights and chance; and he who considers it of value to endure them and despise them, can only form a just opinion of them. They do this without other profit than the spiritual, enduring to the uttermost penury, and the lack of necessities, in order to teach and instruct certain poor peoples whom they are alluring from the most wild barbarism in order to get them to live like men in a civilized Christian society.
321. Let one add to all the above bodily hardships the lack of one to employ himself in so great charity, to whatever serves in this life as a consolation to the spirit. For there our religious is properly a hermit, although he may live among many people. Now, it is because he is deprived of the company of his brothers, for he is almost always alone in villages that are too large, and the nearest minister is fifteen or twenty leguas away and separated by rough seas, or inaccessible mountains, which render it impossible most of the year for them to have the comfort of seeing one another, or even to have communication with one another by means of letters, in order that they might console one another in their mutual troubles. Now, it is because the Indians make them no company for the blessings that human association brings with it, but serve only for an insupportable martyrdom; for, in addition to the fatigues incumbent on them as missionaries, they must attend to all their quarrels, grudges, necessities, and troubles. For these reasons and others that cannot be expressed at present, the governor of Philipinas, Don Fausto Cruzàt y Gòngora, when addressing the king in a report, did not hesitate to affirm that the discalced Augustinians, even in times of peace, and after the subjection of the villages of their administration, suffer the same hardships as do missionaries in the lands of the infidels. His Excellency, the bishop of Zebù, Don Manuel Antonio de Ocio y Ocampo, was wont to say, as I have heard from his own mouth, and not only once, that if he had authority for it he would not hesitate to canonize any Recollect, who happens to lose his life among the fatigues of his calling, while completely fulfilling his obligation in the missions of those islands, as is the case with many.
323. And if this is endured in only the hardships annexed to the spiritual administration, what must it not be when the destructive tempests of the persecutions of the Moros, the greatest part of which assail our laborers, happen to come? Then there is no other relief than to flee to the mountains in order to live in passes and caves, seeking their preservation, not so much for their self-love, but because of that for others. There, through lack of food, too much heat, continual rains, and many other discomforts, they are generally so disfigured and so weak that rivaling Job, they only live because of a skin loosely stretched over their bones. How many contract incurable diseases there, who dragging along all their life with them prove themselves to be stages of the greatest pity! How many by trampling under foot evident dangers, in hastening to the consolation of their sheep, to confess the sick, to aid the dying, either gave themselves into the hands of the enemy to be the victims of their cruelty, or offered themselves a willing sacrifice to the precipices of the mountains and to the shipwrecks of the seas! How many, since the world is unworthy of their noble and Christian intercourse, and, it seems, tried to cast from itself, wander for months at a time, naked, an hungered, persecuted, followed on all sides by the shadow of death, without other consolation than that of God, in whose hands they desire to finish their lives, delivering to Him their wearied souls! And how many, finally, obtained the precious crown of martyrdom, after having coursed the sands of so many hardships, which were ended either by the edge of the sword, or by a spear-thrust, or at the spindle of hardships, or at grief at seeing holy things so outraged, or by the inundations of penalties in atrocious captivities! Mention has been made of many in the preceding volumes, but some who will serve to ornament this volume were omitted.
[In the remainder of this section are contained accounts of several who suffered the martyrdoms above mentioned in their war of the faith, and all of whom are mentioned by Combés in his Historia de Mindanao, who is cited at length by our author.[17] The first martyr (see Combés, book vi, chapter xiv) is not even named by Combés, nor can Assis give anything more definite of him. He was captured by the Moro pirates (presumably in 1645) and taken to their home. Induced by desire for a good ransom, his captors took the father to the Joló fort, but no agreement could be reached. Father Juan Contreras, then chaplain of the fort, tried to aid him in effecting his escape, but in vain. The captive was thereafter treated so harshly that he became ill, and in spite of a pitiable letter, which aroused great sympathy for him in the Spanish Joloan fort, and spurred on the soldiers to beg that he be ransomed at their expense, he remained in captivity until Alejandro Lopez of the Society went to Joló from Zamboanga and ransomed him for 300 pesos. In 1649 (see Combés, book vii, chapter xii; and Santa Theresa, no. 271 ff.), the father prior of Linao in Caraga, Fray Agustin de Santa Maria, was killed by the insurgents; and in the same troubles the father prior of Camiguin, whose name is not given, was captured and maltreated. In 1658, (see Combés, book viii, chapter viii), the Moros caused Fray Cristobal de Santa Monica to flee, and killed Fray Antonio de las Missas, or de San Agustin (his religious name). This latter happened while San Agustin was returning from a trip to Cuyo and Calamianes as visitor. San Agustin was born in Manila, his father being Captain Francisco de las Missas, and his mother Fabiana de Villafanne, both Spaniards. He took the Recollect habit July 14, 1612. He served in several important posts, having as early as 1624 been prior of Bolinao and of Cebú. He was sixty-six years old at the time of his death.]
[The remaining two sections of this chapter continue with the persecutions of the Moros and the deaths of various Recollects. The first, Francisco de San Joseph, was born in Jaca, Aragon, and shortly after professing (June 12, 1632) he went to the Philippines. He was soon sent to the Visayans, where he held several important posts. He suffered greatly from the Moro raids for he was compelled more than once to hide in the mountains from that fierce folk. He was elected provincial in 1653 and during his term was a vigilant worker. At the completion of his term he was sent to the village of Cuyo as associate to the prior. His death occurred in the island of Romblón, where he was mortally wounded by the Moros, while endeavoring to repel an attack in the fort built by the famous Padre Capitan. He published an explanation of the catechism in 1654 in Manila, and left numerous manuscript works in both Spanish and Visayan. The father reader, Fray Francisco de San Juan Bautista, was born in Alagon of rich and noble parentage. He professed in the Zaragoza convent, October 8, 1614, and went to the Philippines in 1619. He read philosophy and theology in Manila, and after the completion of a course in the arts was appointed secretary to Fray Onofre de la Madre de Dios. He served as prior of the villages of Marivelez, Cuyo, Bolinao, Calamianes, and Tandag, during his mission work there learning three languages thoroughly. He was essentially a worker and did not care to remain in either Manila or Cavite, but desired the mission fields where danger was thickest. He did not seek office, and it is related of him that he once delayed his return to the chapter meeting because he heard that there was talk of electing him provincial. Though he was twice definitor, he still sought the hardest work, laboring among both infidels and Christians. The Moros were especially vindictive to him and gave him many chances to acquire merit. Finally he fell sick on the desolate island of Paragua, and after reaching Manila through the efforts of some natives who braved the risks of the Moros, he died in that city. Another active worker was Fray Domingo de San Nicolás, who was born at Alcalá de Henares. The place of his profession is unknown, but he is first met in the Philippines. He labored in the provinces of Calamianes and Visayas, performing marvels until his feet having swollen on account of the damp, he was ordered to retire to Cebú convent. There, however, instead of resting he engaged in the work of the missions, for the laborers were few. He worked in many villages, and finally met his death in consequence of exposure from a shipwreck on the coast of Bohol, whither he had accompanied a vessel hastily fitted out to secure information concerning a recent raid by the Malanao Moros in Cagayan village. Although some of the other occupants of the boat were drowned, the friar with others was saved by the natives of Bohol, and sent back to Cebú, where he died in a few days. Fray Bernardino de la Concepcion (whose family name was Durán) was born in Madrid, and took the habit in the same city, December 8, 1636. He went to the Philippines in 1651 with Fray Jacinto de San Fulgencio. His mission field was principally in the south, and he served in the villages of Bislig, Cagayan, and Caraga. His work and the necessity of opposing the Moro Mahometans so wore upon him that he became unwell, but still he persevered in his labors for lost souls. The treacherous Mindanaos won over his servant one day in Caraga, and poison was administered through the agency of the latter, who also apostatized. The attempt failed, however, but Fray Bernardino was sent to the province of Zambales for a season. There he was of great use in aiding to quell the insurrection. The quiet that ensued after their pacification not proving to the liking of this intrepid warrior of the faith he begged and obtained leave to go again to the province of Caraga. Resuming his former vigils and labors there, he again fell sick and this time died, being at the time prior of Cagayan. He could speak the Visayan, Tagálog, and Zambal languages. Fray Carlos de Jesus, son of Nicolás Léconte, was born of Flemish parents. After various fortunes he went to Madrid, and although a brilliant life was offered him, for he was a scholar and fine mathematician, he took the Recollect habit in the convent of that city, January 2, 1648, being already at middle age. He also accompanied Fray Jacinto de San Fulgencio to the Philippines in 1651. He worked in Calamianes and Caraga, where his military genius as well as his missionary traits shone out. He recalls the famous Padre Capitan by his exploits, for he drilled and led the Indians as well as looked after their souls, and his name became a terror to the Moros. In the village of Busuagan, however, his native followers fled when attacked by the Moros, and Fray Carlos was forced also to take refuge in a swamp filled with brambles and thorns. For five days (the length of time that the victorious Moros stayed in Busuagan) he remained in the swamp up to his middle in water, and wounded by thorns and molested by swarms of mosquitoes. Having retired to Manila because of illness brought on by such events, his recovery found him anxious to return to his mission field. The prudence, however, of the superiors, dictated his remaining in Manila as prior of the convent of that city which was then vacant. With his old-time ardor he threw himself into the work there, but the effort was too great for one in his weakened state and another illness seizing him he passed away. The lay-brother, Fray Francisco de San Fulgencio, the son of Diego de Covarrubias, was born at Simancas. He adopted the life of a soldier, and after serving in Spain went to Nueva España in the same capacity. Thence he went to Manila as alférez of one of the companies raised for the islands. A religious life appealing to him he adopted the Recollect habit (December 17, 1620), and shortly after his arrival in Manila, he was sent to Caraga to aid the fathers who were laboring in the missions there. At the time of the insurrection, he was captured in the village of Bacoag, but after four months of almost unendurable captivity, was ransomed. After this he remained several years in Caraga, but was finally recalled to Manila. His life was most active, for he made five trips to Caraga, and three to Calamianes, with despatches or to accompany the fathers going to those posts, and often meeting with Moros on the way, was in continual danger. He was twice wounded and twice shipwrecked. His death occurred in the convent of Bagungbagàn.]
Chapter X
Our religious propagate the Catholic faith in Zambàles, a province of Philipinas. Two religious die in España, with great marks of holiness.
The year 1670
§ I
Information is given of the preaching of Ours in Zambàles; and that many Indians came newly to the Church.