During all the three years’ term of the provincial Fray Diego de Jesús this province enjoyed great tranquillity, and made great progress in strict observance, and in care and watchfulness in the mission villages in our charge. All regarded the provincial as a mirror, and seeing him they corrected their own negligence, on account of the great virtues that shone in him. His poverty and disregard of earthly things was of heroic degree. Of many of his surpassing virtues I can be a witness, for I had much to do with him during this triennium, on account of having duties near his person. It cost much urging to make him lay aside a habit, very old and worn, which he had used many years; and to induce him to change a hat which was so old that it appeared unsuitable and ludicrous. On many occasions he had no water even in his cell; and when he needed it, for visitors or for himself, he asked for it from others.[53] So close was his attendance in the choir that it seemed as if he had no other occupation. He never handled money during his term as provincial, to which I can testify, since I was his depositary and almoner (for he possessed the virtue of charity in a very high degree). He was frequent in prayer, and so severely did he mortify the flesh that after death there were found on him the marks of the cilices[54] of copper, even to the soles of his feet; a little before he died, these had been taken from him by father Fray José de Orense, of the Order of St. Francis, a religious of great ardor, to whom Fray Diego had communicated his own. Although I have not reached the time at which his holy death occurred, I am not willing to pass over in silence what happened on that occasion to this noble religious Fray José de Orense. The death of our father Fray Diego de Jesús was hastened by his infirmities, and by his age, which was seventy-four years. They rang the bell for giving him the holy sacraments, and at the same time father Fray José de Orense came in at the convent door. They told him that his dear friend was in danger of death, and he replied with a serene face that he already knew this, and had come to the convent on that account; for the two had agreed that, whoever should die first, the other would assist him at death. The wonderful thing is, that the brethren had not informed Fray José of it, nor had there been time for that. He remained with our father Fray Diego until the latter expired in his arms. Our father had completed his term as provincial, to the great regret of all, and then retired to a cell, which, during the thirteen years while he lived, he did not leave except for the choir-services; nor did he go outside [the convent] except with the body of religious. In no chapter-meeting which followed would he vote, although he was past provincial; and in order to carry this out better he endeavored to secure that his brother, Fray Buenaventura de Béjar, should obtain the function of voting. If in the year 1686 he presided in the chapter-meeting, it was by commission of our very reverend father general, and because some persons had magnified it as a charge on his conscience that it was important for him to accept that post; and therefore he did so, although with evident reluctance. They desired to elect him provincial for six years before [his death], but they never were able to attain this.
The chapter-session was held in the convent at Manila on May 8, 1683; and it was presided over by father Fray Juan Ponce, the first definitor for the past triennium, as we had not a special appointment for that duty from our very reverend father, the general of the whole order. The election for provincial fell on our father Fray José Duque, for the second time, with the unanimous consent of all the voting fathers and the general satisfaction of the whole province—who knew from long experience his great talent for governing, and his great devoutness and prudence; on account of these qualifications he was afterward commissary of the Holy Office. As definitors were elected our father Fray Juan de Jérez, the father reader Fray Juan Bautista Bover, and fathers Fray Alonso de Escos and Fray Francisco de Zamora. The visitors for the past triennium were present, the father reader Fray Miguel Rubio and father Fray Juan Guedeja; and the new visitors appointed for this triennium were fathers Fray José de la Cruz and Fray Alonso de Arnillas. The mandates and statutes of this chapter-session, although not many, were exceedingly useful for the proper government of the province.
Strong recommendations were made that they should send to the mission of China religious who might aid fathers Fray Álvaro de Benavente and Fray Juan de Rivera; and for this holy employ, after a few months, the father reader Fray Miguel Rubio offered himself, and, renouncing the office of prior of the convent of Cebú and the responsibility of vicar-provincial for that island, he embarked for China; and afterward he was followed by fathers Fray José Gil and Fray Francisco Patiño, who rendered excellent service for several years in those missions—although finally they withdrew on account of impaired health, and returned to these islands.
When the father reader Fray Miguel Rubio arrived at Cantón, it was but a short time after the entrance into China, by way of Hermosa Island, of the bishop of Heliopolis, Don Francisco Palú, on a journey from Roma; he resided in the city of Moyang, from which place he sent to the regulars who were ministers notifications of the decrees of the holy Congregation of the Propaganda upon the subjection of the regulars to the apostolic vicars. This occasioned great disquiet, and hindered the preaching of the gospel; and from it originated bitter controversies, which began in that time, and are not ended up to the present; may it please God to bring them to an end in future days. Nevertheless, at the visit to Roma of father Fray Alvaro de Benavente some relief was given by the decree which he obtained from the holy Congregation of the Propaganda, which suspended the subjection, and left only the visitation of the vicars-apostolic and some other and lesser duties of obedience, in other matters leaving the regulars subject to their own regular superiors—which is the same as to leave them subject to two masters. But this is impossible, by the saying of Christ our Lord, according to chap. xvii of St. Luke: Nemo potest duobus Dominis servire[55]—which is what was attempted in Filipinas by the archbishop Don Diego Camacho y Avila.[56] Bishop Palú, who styled himself vicar apostolic for the entire empire of China, sent to Cantón a notification of the bull of his Holiness Clement X and the subjection of the regulars, to a French priest named Filibert Leblanc—who is still living, a very old man, and is vicar apostolic of a province. His coming occasioned much grief to the fathers of St. Francis, and to father Fray Miguel Rubio, who made such answer as at that time seemed expedient. The bishop of Heliopolis lived but a short time in China, dying in the city of Moyang.
This year the governor despatched to Nueva España two galleons, with a considerable interval between, thus providing a remedy against the returns to port which had been experienced in preceding years; for it was very possible that, in case one ship were driven back, the other could make its voyage—which had been known to occur many times, since they could not keep together in that dangerous navigation, and might follow very different courses; and one will suffer from a storm, and the tempest not reach the region where the other vessel is sailing. Accordingly, he sent the galleon “Santa Rosa” as flagship, in charge of General Antonio Nieto; and as almiranta the galleon “San Telmo,” under his follower Admiral Don Francisco Fabra, a very sagacious and active man. These two galleons made a prosperous voyage and reached the port of Acapulco, where General Antonio Nieto remained as castellan of the castle there (until his Majesty should give him a proprietary appointment), because he who held this office was dead, and the viceroy of Nueva España, Marqués de Laguna and Conde de Paredes de Nava,[57] appointed ad interim General Antonio Nieto. [This resulted] to the great improvement of that fort, for he strengthened and repaired it, and provided it with military supplies, in which it was very deficient—most of this at his own cost, because he had a generous disposition.
Governor Don Juan de Vargas also placed on the stocks, at the port of Cavite, a galleon to which he gave the name “Santo Niño Jesús de Cebú,” one of the largest ships ever built in these islands; its builder was Juan Sánchez, a man well skilled in the art of such construction, on account of having practiced it many years in Yucatán. So much diligence was used in constructing the ship that it made a voyage to Acapulco in the year 1684, as we shall relate in its place.
In this year of 1683 there came to Don Juan de Vargas an envoy extraordinary from the king of Siám, and from his barcalón (or prime minister in all the kingdom), who was a Greek and very Catholic, named Constantius Falcón. The envoy was a religious of the order of our father St. Augustine, a native of Lisboa, named Fray Estebán Sousa; [he was formerly] a lecturer on theology in the convent of Évora, and had been rector at Goa and visitor for Macán, and was a religious of great learning and greater virtue. It seems that one of the things solicited by the barcalón Constantius Falcón was, to retire to Manila with his family and all his wealth, which was great, on account of his being the royal favorite and having great influence with the king of Siám—who, although a barbarian and very superstitious, as are all that people, had a very amiable disposition and much esteem for Europeans. Sargento-mayor Don Francisco de Moya, with whom Constantius was on very intimate terms, dissuaded him from this purpose; and certainly the arguments which he brought forward were reasonable, based on the extreme and incredible power of the governors of Manila, which is very unfriendly to the possessor of much wealth, as has been confirmed by experience. I could set down here many instances of this which have occurred in my own time; but I omit this, as being a matter that is both delicate and offensive.
It would have been very prudent on the part of Constantius to have retired from Siám; for within a few years the king died, and his successor was not so kind and well-intentioned. This king inflicted on Constantius a most cruel death, and appropriated his enormous wealth, which, according to report, was counted by millions. It is true that Constantius was very guilty, for he had formed an alliance with the French, and was planning to surrender to them the kingdom of Siám; and for this purpose he had corresponded with the king of France, who sent many Frenchmen for this enterprise—which ended very badly, and cost most of them their lives; and the missionary bishops suffered very great privations. The intention of Constantius was a good one; it was, to establish the Catholic faith in Siám, for which he had built some churches. For the adornment of these, he sent [orders] through the said Don Francisco de Moya for many chalices, monstrances, and vessels of silver covered with gold, to be wrought in Nueva España; on account of his death, these were sold in Manila, and now they are in many churches of these islands. Only his wife escaped—a Japanese woman, a very good Christian—and a son of his, who went to Francia, where the most Christian king conferred honors on him, and gave him an income and the title of count.
Father Fray Estebán de Sousa, having concluded the business which he had to transact in Manila, returned to Siám; and the king of that country sent him as his ambassador to the king of Portugal, accompanied by two Siamese nobles [mandarines] who carried a rich present. With them he went to Goa, where the viceroy of India sent him on his way to Lisboa with the best ship that he had. But when they arrived at the Cape of Good Hope the ship was dashed to pieces, at the place which is called “the false cape,” and most of its people perished, including one of the Siamese nobles. Father Fray Estebán and another religious of Ours—a Portuguese named Fray José de Gracia, who had spent several years in Filipinas—with a very few others, saved their lives. They traveled by land more than forty leguas, through those desert shores of Africa, where they encountered only lions of fearful size; they saved themselves from the lions at night by surrounding themselves with fires, on account of the antipathy which those fierce beasts have for fire. They ate some herbs of the field, and, weakened by hunger and fatigue, they fell dead along the way; more than forty Portuguese perished, among them two religious of the Society of Jesus, for they were old men and unable to travel so far, or to suffer such privations. After many days, having endured incredible sufferings, they reached a city which the Dutch have at the Cape of Good Hope, called Santa Elena; they were received there with much kindness, and the Dutch treated them very well, and relieved their many necessities.
Father Fray Estebán returned to Goa, and by order of his provincial went back to Siám, where in the Bandel[58] of the Portuguese he made a hermitage; and there, allowing his beard to grow, he devoted himself wholly to prayer and mortification, being an example for all the Europeans in that kingdom. He had his grave always open, in which he often placed himself, and there meditated on the end of the glories of this world. In the year 1698 he returned to Manila, in order to procure a bell for his hermitage and some other articles for its adornment, and to collect some alms. In the following year he went back to Siám, to continue that mode of life, [which he did] until the year 1709, when they found him dead in his hermitage, on his knees; they buried him in the grave which he had always kept open. The spirit of this religious was approved in Manila by men consummate in virtue—especially by fathers Fray Francisco de la Concepción and Fray José Orense, Franciscans, who were very spiritual men, and well qualified to decide on souls truly mystical. He practiced great mortification in his food, for he never ate flesh or fish, but only fruits (and those without any additional relish), roasted sweet potatoes and bananas, and a little boiled rice.