The Philippine Islands, 1493-1898 Explorations by early navigators, descriptions of the islands and their peoples, their history and records of the catholic missions, as related in contemporaneous books and manuscripts, showing the political, economic, commercial and religious conditions of those islands from their earliest relations with European nations to the close of the nineteenth century, Volume XXVII, 1637-38 Edited and annotated by Emma Helen Blair and James Alexander Robertson with historical introduction and additional notes by Edward Gaylord Bourne. CONTENTS OF VOLUME XXVIII Preface. 9 Documents of 1637-38 Remonstrance of Augustinians against the _alternativa_. Juan Ramirez, O. S. A. , and others; Manila, September 9, 10, 1637. 21 Corcuera's campaign in Jolo. Juan de Barrios, S. J. ; Jolo, March-April, 1638. 41 Appendix: Religious conditions in the Philippines during the Spanishrégime Laws regarding religious in the Philippines. Felipe II, Felipe III, Felipe IV; 1585-1640. [From _Recopilación de las leyes de Indias. _] 67 Jesuit missions in 1656. Francisco Colin; Madrid, 1663. [From his _Labor evangélica. _] 78 The religious estate in the Philippines. Juan Francisco de San Antonio, O. S. F. ; Manila, 1738. [From his _Chronicas_. ] 104 Religious condition of the islands. Juan J. Delgado, S. J. ; 1751-54. [From his _Historia general. _] 163 Ecclesiastical survey of the Philippines. Guillaume le Gentil; Paris, 1781. [From his _Voyages dans les mers de l'Inde_. ] 192 Character and influence of the friars. Sinibaldo de Mas; Madrid, 1843. [From his _Informe_. ] 226 The ecclesiastical system in the Philippines. Manuel Buzeta, O. S. A. , and Felipe Bravo, O. S. A. ; Madrid, 1850. [From their _Diccionario de las Islas Filipinas_. ] 266 Character and influence of the friars. Feodor Jagor; Berlin, 1873. [From his _Reisen in den Philippinen_. ] 290 The Augustinian Recollects in the Philippines. [From _Provincia de San Nicolás de Tolentino de Agustinos descalzos_ (Manila, 1879). ] 300 Present condition of the Catholic religion in Filipinas. José Algué, S. J. , and others; Washington, 1900. [From _Archipiélago filipino. _] 349 Bibliographical Data 369 ILLUSTRATIONS Title-page of _Labor evangélica_, by Francisco Colin (Madrid, 1663); photographic facsimile from copy in library of Edward E. Ayer, Chicago 79 Title-page of vol. I of San. Antonio's _Chronicas de la apostolica provincia de S. Gregorio_ (Manila, 1738); photographic facsimile from copy in Harvard University Library 105 View at Naga, Cebú; from photograph procured in Madrid 155 Title-page of Le Gentil's _Voyages dans les mers de l'Inde_ (Paris, 1781); photographic facsimile of copy in library of Wisconsin Historical Society 193 PREFACE The present volume is, with the exception of one document, devoted tothe religious and ecclesiastical affairs of the Philippines--mainlyin extracts from standard authorities on the religious history of theislands, combined in an appendix. Beginning with the laws which concernmissionaries to the Philippines (1585-1640), we present accountsof the ecclesiastical machinery of that colony, the status of thevarious religious orders, the missions conducted by them, and othervaluable information--showing the religious condition of the islandsat various times, from 1656 to 1899. These are obtained from Jesuit, Augustinian, Franciscan, and Recollect chronicles, and from secularsources--the French scientist Le Gentil, the Spanish official Mas, and the German traveler Jagor--thus enabling the student to considerthe subject impartially as well as intelligently. Only two documents appear here in the usual chronological sequence;they belong to the years 1637-38. The officials of the Augustinianorder in the islands inform the king (September 9, 10, 1637) thatthe archbishop is making trouble for them over the question of the"alternativa" in appointments to offices within the order; and askthe king not to believe all the reports that may reach him about thismatter. They add a memorial on the difficulties which Gregory XV'sdecree establishing that alternativa have caused in the Philippines;and relate their action in regard to the faction in their order whoinsist that an insignificant minority shall have equal rights tooffices with the better-qualified majority. The Jesuit Juan de Barrios, who accompanied Corcuera in his expeditionagainst Jolo, relates (March-April, 1638) the events of that campaignin letters to Manila. The Spaniards are repulsed several times inattacking the Moro stronghold, and one of their divisions is surprisedby the enemy with considerable loss to the Spaniards. Corcuerathen surrounds the hill with troops and fortifications, and beginsa regular siege of the Moro fort; various incidents of this siegeare narrated. On the day after Easter the Moros, starved and sick, send Corcuera proposals for surrender; and finally they abandon theirstronghold, and take flight, leaving the Spaniards in possessionof all their property as well as the fort. A letter from Zamboanga(perhaps by Barrios) adds further particulars of the surrender andflight of the Joloans, the mortality among the Spaniards, the garrisonleft there by Corcuera, etc. Taking up the general religious status of the islands, we selectfrom the _Recopilación de las leyes de Indias_, lib. I, tit. Xiv, the laws that especially concern the religious in the Philippines, dated from 1585 to 1640. These persons may not go to China or othercountries, or return to Spain or Mexico, without special permissionfrom the civil and ecclesiastical authorities. Carmelites may go tothe islands from Mexico. The missions must be so assigned that eachorder has its own territory, separate from the others. The usualsupplies shall be given to such religious as obtain permission toenter China and Japan; and all royal officials are directed to aidthe fathers in their journeys, and not to hinder them. Religious wholead scandalous lives, or have been expelled from their orders, maynot remain in Filipinas. The papal decrees _de alternativa_ are to beenforced in the Indias. The restrictions imposed on religious goingto the Japan missions are removed; all orders may go, but are chargedto set an example of harmony and fraternal behavior. The missionariesare forbidden to engage in commerce or other business; the field shallbe suitably divided among the various orders; and any bishops who maybe appointed in Japan shall be suffragan to the see of Manila. Clericsfrom Eastern India are not to be allowed to perform priestly functionsin Filipinas, or even to enter the islands. The proceeds resultingfrom the sale of the bulls of the Crusade must be placed in the royaltreasury, and not used in trade by the treasurers of the Crusade. The Jesuit Colin places at the end of his _Labor evangélica_ (Madrid, 1663) a statement--prepared, he says, in accordance with a commandfrom the king--of the number of missions, houses, and laborerssupported by that order in the Philippines, a survey of its fieldand labors in the year 1656. He describes the scope, functions, andresources of the colleges in Manila; the missions near that city;and, in their order, the residences and missions maintained by theSociety in the respective islands. An interesting account of the religious estate in the islands about1735 is furnished by the Franciscan writer Juan Francisco de SanAntonio. Beginning with the cathedral of Manila, he sketches itshistory from its earliest foundation, and describes its building andservice, with the salaries of its ecclesiastics; and adds biographicalsketches (here omitted) of the archbishops down to his time, and theextent of their jurisdiction. Then follow accounts, both historicaland descriptive, of the ecclesiastical tribunals, churches, colleges, and charitable institutions--especially of San Phelipe college and LaMisericordia. San Antonio enumerates the curacies in the archbishopric, and the convents and missions of the calced Augustinians. He thendescribes the educational work of the Jesuits, giving a history oftheir colleges of San Ignacio and San José, and enumerates theirhouses and missions; another sketch furnishes similar informationregarding the Dominicans, who have especial charge of the Chineseresiding in Luzón. Like accounts are given of the Recollects, of thehospital brethren of St. John of God, and of the author's own order, the discalced Franciscans. On the same plan, he surveys the religiousestate in all the bishoprics suffragan to Manila; and, finally, computes the numbers of the Christian native population in the islands. Another survey of religious matters in the islands is furnished(about 1751) by the Jesuit Juan J. Delgado. He enumerates theministries of souls in methodical order, beginning with those heldby the secular clergy in each diocese--in all, fifty-three. Those ofthe calced Augustinians are noted in the same manner; then those ofthe Franciscans, Jesuits, Dominicans, and Augustinian Recollects;and the convents and hospitals of the hospital order of St. Johnof God. Among these are also mentioned the schools and colleges, and the hospitals, conducted by the orders. Delgado states that theChristian population of the islands actually numbers over 900, 000persons; adding to this the children under seven years of age, whoare not enumerated by the missionaries, he estimates that it mustexceed a million of souls. He enumerates the numbers of villages andof their inhabitants who are in charge of each of the respectiveorders. He estimates the number of tributes paid annually by thenatives at a quarter of a million, and describes the requirementsand mode of payment, and the allotments made from the tributes forthe support of religious instruction. He then relates in detail thenumber and remuneration of all ecclesiastical offices, from bishopto cura. Delgado then describes the ecclesiastical tribunals of theislands, the organization and good work of La Misericordia, and othercharitable institutions in Manila, with the royal chapel, hospital, and college. The French scientist Le Gentil describes (from observations madeduring 1766-68) the religious conditions in the islands. He enumeratesthe benefices connected with Manila cathedral, and the salaries andduties of their incumbents; and the ecclesiastical tribunals in thatcity--those of the archbishop, the Inquisition, and the Crusade. Thenhe relates interesting details about the churches, convents, schools, and other institutions. Among these are the royal chapel, the seminaryof San Felipe, the seminary of Santa Isabela, the confraternityof La Misericordia, the universities, and the hospitals. Le Gentildescribes the ecclesiastical machinery of the suffragan dioceses, and the convents therein--all more extensive and costly than thepopulation and wealth of the country justify. The rest of his accountis devoted to "the power and influence enjoyed by the religious in thePhilippines. " He says: "Masters of the provinces, they govern there, as one might say, as sovereigns; they are so absolute that no Spaniarddares go to establish himself there. .. . They are more absolute in thePhilippines than is the king himself. " They ignore the royal decreesthat the Indian children must be taught the Castilian language; thusthe friars keep the Indians in bondage, and prevent the Spaniards fromknowing the real state of affairs in the provinces. They have refusedto allow the visitations of the archbishops--a matter explained atconsiderable length by the writer. The natives sometimes revolt, and then the friars cannot influence them, but troops must be sentto punish the rebels. Le Gentil also relates the manner in whichthe friars punish the natives for not attending mass, by floggingthem--not only men, but women, and that in public. Sinibaldo de Mas, a Spanish official who spent some time at Manila, gives in his _Informe_ (Madrid, 1843) a chapter regarding the characterand influence of the friars--partly from his own observations, partlycited from Comyn's _Estado de las Islas Filipinas en 1810_, a valuablework, published at Madrid in 1820. He relates the difficultiesencountered in the attempts so often made to subject the friarsto the diocesan visit. This has been at last accomplished, but, according to Mas, with resulting lower standards of morality amongthe curas. He cites various decrees and instances connected withthe controversies between the friars and the authorities, civil andreligious; and then long extracts from Comyn, which show the greatextent of the priestly influence, and the causes therefor. Comynregards the priests as the real conquerors of the islands, and as themost potent factor in their present government--at least, outside ofManila. He shows how inadequate is the power of the civil government, apart from priestly influence; recounts the beneficial achievementsof the missionaries among the Indians; and deprecates the recentattempts to restrict their authority. Mas approves Comyn's views, andproceeds to defend the friars against the various charges which havebeen brought against them. In support of his own opinions, he alsocites Fray Manuel del Rio; and he himself praises the public spirit, disinterestedness, and devotion to the interests of the Indians, displayed by the curas, many of whom are friars. He argues that theyeven show too much patience and lenity toward the natives, who arelazy and indolent in the extreme; and it has been a great mistake toforbid the priests to administer corporal punishment to delinquentnatives. Mas is surprised at the lack of religious in the islands, while in Spain there is an oversupply and the livings are much poorerthan in the Philippines. He enumerates the various dioceses, and thenumber of curacies in each, whether filled by regulars or seculars;and concludes with an extract from the Jesuit writer Murillo Velarde, on the duties of the parish priest who ministers to the Indians. A survey of the ecclesiastical system is presented (1850) in the_Diccionario de las Islas Filipinas_ of the Augustinians ManuelBuzeta and Felipe Bravo. As in preceding writings of this sort, thedifferent sees are separately described--in each being enumeratedthe territories of its jurisdiction, and its mode of government andecclesiastical courts; the number of curacies in it, and how served;and the number of other ecclesiastical officials, with professors, seminarists, etc. In the account of Cebú is inserted a letter (1831)from the bishop of that diocese, appealing for its division into two. The German traveler Feodor Jagor presents (1873) an interesting viewof the character and influence of the friars. He praises their kindlyand hospitable treatment of strangers, and the ability and knowledgethat they often display; and defends those whom he has known (mainlythe Spaniards) from the charge of licentiousness. He discusses therelations between the curas and civil alcaldes--the former beingoften the protectors of the Indians against the latter. A survey of the field and labors of the Augustinian Recollects isobtained from _Provincia de San Nicolás de Tolentino de Agustinosdescalzos_ (Manila, 1879)--presented partly in translation, partly insynopsis. In it are enumerated the missions in charge of that order, with the number of souls in each; frequently occurs an historicalaccount of a mission's foundation and growth, and biographicalmention of especially notable missionaries--including those who inearly days were martyrs in Calamianes and Mindanao. It ends withtables showing the numbers of tributes, souls, and ministers in theRecollect provinces, at various times. A sketch of the religious condition in the islands in 1896-98is furnished by José Algué and other Jesuit fathers of Manilain their compendious work, _Archipiélago filipino_ (Washington, 1900). Statistics showing the growth of the Christianized nativepopulation from 1735 to 1898 are compiled from various sources--aremarkable increase, which the editors ascribe mainly to missionarylabors. Then the various sees are enumerated, with their bishops, cathedrals, courts, seminaries, and priests; and the various houses, colleges, and other institutions possessed by the respectivereligious orders in the islands, besides the colleges of each inSpain. Considerable space is devoted to a characterization ofthe religious spirit that prevails among the Filipinos; and tothe conclusion that general freedom of worship in that archipelago"would be a fatal measure to any government that rules the destiniesof Filipinas, " and might result in a politico-religious war. TheAmerican government is therefore warned not to allow such freedom inthe islands. The Editors July, 1905. DOCUMENTS OF 1637-1638 Remonstrance of Augustinians against the _alternativa_. Juan Ramirez, O. S. A. , and others; September 9, 10, 1637. Corcuera's campaign in Jolo. Juan de Barrios, S. J. ; March-April, 1638. Sources: The first of these documents is obtained from a MS. Inthe Archivo general de Indias, Sevilla; the second, from one in theAcademia Real de la Historia, Madrid. Translations: The first document is translated by Emma Helen Blair(except the Latin part, by Rev. T. C. Middleton, O. S. A. ); the second, by James A. Robertson. REMONSTRANCE OF AUGUSTINIANS AGAINST THE ALTERNATIVA Sire: In fulfilment of your Majesty's commands and of the obligation thatrests upon us as your Majesty's loyal vassals and humble chaplains, we have every year rendered account to your Majesty of the progressmade by this province of Philipinas of our father St. Augustine;and [have told you] how the religious of the province--whom yourMajesty has sent to these regions, at the cost of his royal estate, for the conversion of these peoples and the direction of those who areconverted--are and have been occupied, with the utmost solicitude, infulfilling their obligations and your Majesty's command by gatheringrich fruits, both spiritual and temporal. It is now eight years, [1] Sire, since this province receiveda brief from his Holiness Gregory Fifteenth of blessed memory, that was obtained improperly, through the efforts of the religiouswho are in this province who are born in these regions. In it hisHoliness ordained that all the elections among the said religious, from that of provincial to that of the most petty official, shouldbe shared between the religious of these regions and those who havecome from España at your Majesty's cost. The execution of this decreewas impossible, because the number of the said religious who wereborn in these regions was much less than that of the offices which, it was ordained, must be conferred upon them. On this account, appealwas made to his Holiness, who was more clearly informed [about thematter]. Nevertheless, these letters have caused great commotions inthe order itself and in the community; for many persons in the colony, on account of being kindred of the religious of this country, andmany others who, like those religious, were born here, have taken upthe cause as their own--thinking that they are thus defending theirnative land. This is a difficulty that may give rise to many others;and these provinces have during all this time suffered many anxietiesand losses, as will appear from the reports which we are sending toyour Majesty with this letter. This year it pleased our Lord thatanother brief should come, from his Holiness Urban Eighth, whichrevoked the former brief of Gregory Fifteenth. It was sent to thearchbishop of this city of Manila, so that he might--as the truth ofthe allegations made in Rome by the father-general of our holy orderwas evident--annul the former brief, and leave the elections of thisprovince in the liberty which our constitutions provide, without anydiscrimination between nationalities. We gave many thanks to our Lordfor the favor that He had granted us; for, with this second brief, we promised ourselves the peace and quiet that are necessary in orderthat we all may more freely occupy ourselves in our Lord's service, and in fulfilling the purpose for which your Majesty was pleased tosend us to these lands. But such was not the case; for the archbishopwas angry (according to what we can understand of the matter)because in the former year of 35 we followed the cathedral church, during his absence, in the observance of an interdict which he hadlaid on this city--a proceeding which he greatly resented because, he said when he returned to this city, the interdict had not beenraised by his order or with his consent. Now, as this business hascome into his hands, he is giving us many opportunities for gainingmerits; and although the narration made in the brief is so accurateand truthful that there is nothing more evident, he has displayed hiscognizance of it by reducing it to the terms of an ordinary litigation, and has made plain his intention, which is to exceed the commissionthat his Holiness gives him in the brief--to the very considerateprejudice and injury of this province and of the observance of our holyconstitutions. By his conduct the opposition that we have thus farsuffered from lay persons born in these regions has been continuallystimulated--to such an extent that Don Sebastian Hurtado de Corcuera, the governor of these islands, saw that he had reason to fear somebad ending to such beginnings; and therefore, with the prudence andcarefulness which he displays in all matters concerning his government, he suppressed the disturbances which were being stirred up. We do not know, Sire, how this will result, although we strive inall things to possess our souls in patience; and we trust to thejustice of the governor of these islands, that he will protect us inall that our just claims and rights shall permit. For we can haveonly this consolation in the present emergency, that violence isthreatened against us; and that the protection which the governor ofthese islands has extended to your Majesty's vassals in such cases, and his defense of the royal patronage, have been the occasion ofthe commotions and troubles which have occurred in this city duringthese last two years. For if the archbishop had chosen to avert themhe could have done so, without losing anything of his jurisdiction, or failing to meet the obligations of a vigilant prelate. Accordingly, we entreat your Majesty not to give entire credit to allthe reports about this matter that are written to your Majesty fromthis country; for we know how persons regard our affairs at present, and that many are ruled by prejudice, and not by the facts in thecase. The same risk is run in other matters, for there never was ajudge who could please all persons. What we can assert and certifyto your Majesty is the great zeal which Don Sebastian Hurtado deCorcuera has always displayed in the service of God and your Majesty, and in the increase of the royal estate. For in his own life hesets an example to the most devout religious; and in his personalattention to the duties of his offices he continues without beingturned aside to anything else. His actions are guided by the law ofGod and the service of your Majesty. He is vigilant in preventingall offenses against God, and in military discipline. It seems asif our Lord has aided him, in consequence of this; for it is inhis time that these islands of your Majesty, and your vassals, findthemselves in a condition of peace, without being harassed by so manyenemies as neighboring nations have--who have inflicted on them somuch damage through many previous years, with pillage, fire, murder, and captivity. And as the most powerful enemy was the king of Mindanao, last year the governor went in person to punish him in his own kingdom;and he conquered that king and gained possession of two fortresses, the most important that he had, with many cannons, muskets, and otherfire-arms. From this campaign the arms of your Majesty have gainedmuch reputation, and all the enemies of these islands are intimidated;while the vassals whom your Majesty has in them are more establishedin their obedience. If that fortunate victory had not occurred as itdid, there might have been much reason to fear for the allegiance thatthe peoples of these islands owe to your Majesty. And Don Sebastiandeserves that your Majesty bestow upon him greater rewards, sincein more important posts the services which he can render to yourroyal crown will be greater. May our Lord guard your royal person, granting you the prosperity which your Majesty's many realms ask fromGod, and of which they have need. Manila, September 9, 1637. YourMajesty's chaplains, who kiss your royal feet, Fray Juan Ramirez, provincial. Fray Cristobal de Miranda, definitor. Fray Geronimo de MedranoFray Alonso de CaravajalFray Juan de MontemayorFray Manuel de Errasti Relation of events in the Philipinas province of the Order ofSt. Augustine, and of the effects caused therein by the lettersof his Holiness Gregory XV in which he commanded that theelections for offices, from the provincial to the most pettyofficial, should be made alternately between the two parties--one, the religious who took the habit in España and came to theseislands for the conversion of the infidels and the direction ofthose who are converted; the other, the religious who haveentered the order in the Indias. This province of Philipinas of the order of our father St. Augustinehas enjoyed, from the time of its foundation at the conquest ofthese islands, the utmost peace in its ordinary government; andit is by virtue of this that it has accomplished so great resultsin the service of the two majesties [_i. E. _, God and the king ofSpain]--being always occupied in the conversion of these peoples, and in the direction of those who are converted; and devoting so muchcare to the fulfilment of its obligations, even when the results oftheir labors made their devotion so manifest. In this state the orderwas maintained, making great progress in the gain of souls, until theyear 29, in which this said province received a brief from his HolinessGregory XV, in which he commanded that the elections in the province, from that of provincial to that of the most petty official, shouldbe made alternately between the religious who had come from Españaat the cost of his Majesty, and those who had entered the order inthese regions. The brief was laid before the province; [2] but it hadbeen obtained by misrepresentations, and its execution was impossiblebecause the religious who had taken the habit in the Indias were veryfew, numbering less than one-third as many men as were the officeswhich the said brief commanded to be given to them. For these reasons, the province appealed from the execution of the decree; but, althoughthis appeal was so just and so conformable to law, the judge whom theyhad appointed to execute the decree [3] refused to allow it, declaringthat we were publicly excommunicated. Afterward, the royal Audienciahere, to whom we had recourse with a plea of fuerza, declared that thejudge had committed it against us in not allowing the said petitionand appeal, that it might go before his Holiness. Then the judge, compelled by the royal Audiencia, admitted the said appeal, and seta time when it should be brought before the authorities at Roma. Inorder to serve better the interests of this province, we appeared, through our procurators, within the allotted time at Roma, andfurnished official statements presented by us, with all due solemnity. But this was not sufficient to make the religious who took the habitin the Indias cease from disturbing the peace of the province; forthey appointed, in the year 35, another judge to execute the saidbrief. He undertook to establish his judicature by proceeding againstus with harsh and violent acts, and caused us much anxiety; for hewas aided by nearly all the lay persons of this colony who were bornin these islands, who took up this cause as their own. They causedmany disturbances, and used language so offensive that they obligedthe honorable and well-intentioned people of this city to come to ourdefense. This was done by the bishop of the city of Santísimo Nombrede Jesus in Çubu, who was then governing this archbishopric; for asjudge of the ordinary he demanded from the said judge-executor thedocuments by virtue of which the latter had erected a tribunal withinhis territory. [4] Under the compulsion of censures and pecuniaryfines, the said judge-executor gave up the documents; and his Lordship, having examined them, declared that they were not sufficient. [5] Thisdeclaration was supported and favored by Don Juan Cereço de Salamanca, who was at that time governor of these islands; and he also interposedthe superior authority of the office which he filled, to calm andquiet in their beginnings these commotions--which threatened, if theyshould increase, much greater troubles. They were quieted for thetime; but in the following year, 36, those religious again nominatedanother judge [6] to execute the said brief, who began to carry outthis commission with even greater violence than the two former judgesdisplayed. His conduct was such that we could not protect ourselves, although we protested that this cause devolved upon his Holiness;and we offer here the authentic testimony of our statement presentedin course of appeal, the tenor of which is as follows: "By this present public instrument be it known to all that in theyear of the birth of our same Lord Jesus Christ, 1631, the fourteenthindiction, the twenty-ninth day of March, and the eighth year of thepontificate of our most holy father in Christ and our lord Urban VIII, by divine Providence pope, the reverend brethren of the Order of SaintAugustine resident in the province of the Philippines, who made theirprofession in Spain, have proceeded against the brethren similarlyresident in the same province, who were received into the order inthe Indias. As filed in my office, etc. "To the petition in the memorial and brief as presented, thereverend father Master Peter Ribadeneira, [7] assistant [general]for the Spains and procurator for the Indias [or Philippines], made answer as follows: That his clients were not bound thereto, inasmuch as the said ordinances could not be carried into effect byreason of impossibility, since the brethren who were given the habit[of the order] in the Indias are fewer in number than the offices[_or_ positions] to be filled [by the same]; wherefore the decree _dealternativa_ [8] cannot be complied with in the conferral of the saidoffices. Moreover, that the said brief was obtained without a hearingof his clients, and therefore is surreptitious, besides being contraryto truth in that the charge was made therein that a sedition had takenplace among the [brethren]. Wherefore protest has been entered thatno further steps be taken unless by [due process of law], etc. "Whereupon I the undersigned, a notary-public, have been requestedto have made and drawn up one or more public instruments in referenceto all and singular the above, according as may be needed or demanded. "Done at Rome in my office, etc. , of the Rione del Ponte, [9] in thepresence and hearing and cognizance of Don Bernardino Pacheto [10] andDon Jacobo Francisco Belgio, fellow-notaries and witnesses, especiallycalled, requested, and summoned to all and singular the above. " We also present an original letter from the general of our order, andanother from the father assistant of the province of España, in whichthey tell us how his Holiness had already revoked the said brief;also another letter, from the procurator of this province at thatcourt [_i. E. _, Madrid], in which he notified us that he had presentedthe brief of revocation in the royal Council of the Indias. But, notwithstanding these letters, the religious who had taken thehabit in the Indias persisted all the more in persuading their judgeto hurry forward the legal proceedings and to urge on the acts ofviolence which he was executing against us; and in this importunity, and in the opposition which the said religious made to the letters andadvices of the general and of the assistant in the Spanish provinces, was admirably displayed the obedience and respect that they havefor their superior. At this juncture also arose disturbances made bythe relatives of the said religious, occasioning many scandals; andthe friars, encouraged by the support which these people gave them, could not be corrected within the convent, and disturbed it to theutmost. They made promises to the lay brethren to ordain them aspriests in order to draw these into their following; and _so_ fardid they go that all of them together sallied out from the conventone morning--the second day of August in last year--more than twohours before daylight, and carried with them the doorkeeper and threelay brethren, leaving the gates of the convent open. Roaming throughthe streets at those hours, with very great scandal, they went wherethey chose until daylight; and then they went to the palace, wherethey presented themselves before the governor of these islands, DonSebastian Hurtado de Corcuera--demanding, under pretext of desiringfreedom to prosecute their just claims, that he shelter them under theroyal patronage, take them out of the [Augustinian] convent, and assignthem another where they could reside. The governor, with the prudenceand great zeal which he displays in all the affairs of his government, rebuked them for this proceeding, ordered that the provincial besummoned, and charged him to take the religious back to the convent, but to treat them kindly; and, although recognizing the serious natureof their act, he requested the provincial not to punish them for it, and the latter acted in accordance with the governor's wishes. But those religious continued to cause much mischief and trouble, and there was reason to fear other and greater difficulties. Theprocedure of the judge was so violent that he went so far as toissue an act in which he represented the preceding [session of the]chapter as nugatory, and commanded the provincial, with penaltiesand censures, to surrender within two hours the seal of the province, so that it might be given to the person on whom the said judge shouldsee fit to bestow it. They delayed notification of this act to theprovincial until sunset, so that he could not reply within the timeset; and as soon as morning came, they declared that he had incurredcensures. The governor of these islands, as your Majesty's lieutenant, interposed the authority of his office; and thus were prevented thegreat injuries that were beginning outside the order--and, within it, the disturbance and schism which had begun. This was done by meansof an act issued by the judge, in which he suspended the formeract, and decided that the trial of this cause should be deferred forforty days before the [next] chapter-meeting. Therewith this provinceremained in peace and quiet, [11] and all the religious attended totheir obligations--until the arrival, in this year of thirty-seven, of the bull for this province, passed by the royal Council of theIndias, in which our most holy father Urban Eighth revoked the brieffor the _alternativa_; its tenor is as follows: "Since, however, it has lately been reported to us by our beloved son, the prior-general of the order [12] of the brothers hermits of SaintAugustine, that in the aforesaid province nearly all the brethren ofSpanish blood of the said order resident therein were sent to thosecountries at the expense of our very dear son in Christ, Philip, the Catholic king of the Indias, in order that they might labor forthe conversion of heathens and the instruction of converts; thatmoreover in the province and order of the aforesaid brethren in thosecountries there are very few [brethren] known as creoles [_criolli_], who are fit for the charge of those peoples: Therefore in the letterspresented as inserted ahead, in view moreover of the fact that it isimpossible to have the law carried out since the creole brethren arenot numerous enough to fill the aforesaid offices with the care ofsouls attached thereto, an appeal has been taken to us and to theapostolic see to have the said decrees set aside. Hence the saidprior-general has humbly petitioned us of our apostolic kindness tomake due provision in the premises. "Therefore hearkening to the petition of the said prior-general, desirous moreover of rewarding him with especial favors and graces[we hereby, ] in order that these presents alone be carried intoeffect, do absolve him and declare him thus absolved from whatsoeverexcommunication, suspension, interdict, and other ecclesiasticalsentences, censures, and penalties incurred by law or individual court, should he in any manner have been entangled thereby; moreover throughthese presents we charge and order your fraternity that, should thepetition be grounded on truth, you interpret benignly and recall theletters inserted ahead, to the end that by our apostolic authority theelections for the future be free, in accordance with the constitutionsof the said order, the same as if the letters inserted ahead had notbeen issued. The same letters inserted ahead and all other things tothe contrary notwithstanding. "Given in Castel Gandolfo [13] of the diocese of Albano, under theseal of the Fisherman, the eighteenth day of May, the year one thousandsix hundred and thirty-four, and the eleventh year of our pontificate. " This entire clause appears inserted in the brief, after the relationwhich is made therein of the brief which his Holiness Gregory XVissued in favor of the alternate elections--which is the one whichhis Holiness [Urban VIII] revoked by the said letters, as appears bythem. We presented this brief to the archbishop of Manila, to whomits execution came committed, with the cognizance of the clause _sipreces veritate nitantur_; [14] and with the said brief the attorneysfor our cause presented three certified statements by the provincialand definitory of this province, drawn from its books, and swornto and signed by all. In one of these statements is contained thenumber of the religious in this province who took the habit and madeprofession in the kingdoms of España. Of these there are ninety-three, among whom are two youths graduated in theology; ten lecturers inarts and theology; thirty preachers who completed their studies in therealms and universities of España, and in that country received theirdiplomas as preachers; and twenty-four preachers who came to theseislands before they completed their studies, and received that titlein these provinces. In another statement is contained the number ofthe religious in this province who have taken the habit in the Indias;these are thirty-three. Six of them should be excluded: two of theseare of Portuguese nationality, sons of the Congregation of Yndia--who, by a decree of his Majesty, and the decision of a full definitory ofthis province, are commanded to return to their own congregation. Twoothers are prevented from saying mass--one by old age, and the otherby having been insane more than fifteen years. Another is of Japanesenationality; and the sixth is a mestizo, son of a Portuguese father anda Japanese mother. At the foot of this memorandum is a declaration bythe definitory that there are other persons on the list therein who aredisqualified, legally and by our constitutions, from holding officesin our holy order--whom, if it should be necessary, they will makeknown. In the third certificate is contained the number of offices thatthis province furnishes; there are eighty-four of these, in which mustbe counted the sixty-six convents of the order which are residencesof ministers, and three others which are communities. The archbishopaccepted these certified statements, and commanded, by an act whichhe issued officially, that the two religious who acted as attorneysfor the religious who had taken the habit in the Indias should benotified of these statements; and that when they had examined andunderstood the papers, they must declare under oath whether these wereauthentic and legal, and if they had anything to add to them. Afterthe said attorneys had examined and understood them, they declaredthat the statements were accurate and truthful; and likewise, bya juridical act of his Lordship, the same notification was made toseven or eight other religious of the same faction of the Yndias, who also under oath declared that the statements were accurate andtruthful. Notwithstanding this evidence, the archbishop began to allowpetitions from the said attorneys for the party of the Yndias, in whichthey promised to furnish evidence that the narration made in the saidbrief was false--saying that the word _paucisimi_ [_i. E. _, "very few"], which is in the said brief, signified no more than two or three; andthat the words _inepti ad administrationem populorum_ [_i. E. _, "notfit for the charge of those peoples"] meant unfitness of the intellect;and they endeavored to prove that they were competent and capable forthe offices that the province had. The religious of España opposedthis, evidence, saying that such was not the signification of thosewords; for _paucisimi_ was understood with respect to the offices, and_inepti ad administrationem populorum_ meant lack of strength in theirnumbers--as farther down the same brief explained it in the words:_Quod dicti patres in numero suficiente apti non sint_, and _oficiorumprefatorum distributione_. [15] And as for the arguments adduced atRoma when this matter was presented in course of appeal--which werestated in the testimony, as is most clearly evident--those religiousdid not oppose these allegations, or many others which were made tohis Lordship. To him were also presented several protests against theinjuries which this province, in their general opinion and belief, had to suffer, and, as many individuals of their number thought, difficulties which might arise from furnishing the said information, as a reason why his Lordship might fail to accept this statement ofthe case. These difficulties appear, and in fact have begun to maketrouble with persons outside of the order. The religious of España sawthis; and they knew that the witnesses who gave their testimony in thecase could not have knowledge of all the religious in this provincewho have taken the habit in the Yndias, nor of their qualifications, nor for what offices they were suitable according to our constitutions;moreover, they heard that it was certain that the said fathers of theYndias faction were representing and alleging their own suitability[for those offices]--the purpose of these efforts being to establishby them new pretensions in the two courts [of Madrid and Roma], andwith those representations to cause fresh disturbances and uneasinessin this province. To obviate this mischief, and to make clear andevident the justice in the claims of both sides, and to preventgossip by persons outside of the order regarding the qualificationsof the religious, the fathers of Castilla presented a petition inwhich was inserted a memorandum of the religious in this province whobelonged to the Yndias faction; these are thirty-three, the same asthose mentioned in the certified statement of the definitory that waspresented earlier. Constrained by necessity and the strait in whichthey found themselves, the fathers of España testified, under oathand in legal form, in what manner fifteen of the religious mentionedin the said petition were disqualified or disabled, by law and theconstitutions of our order, for holding official positions in theorder. They also demanded that, of the eighteen who remained, theattorneys of the Yndias faction should declare, for each separatelyand in detail, what learning and competency he possessed; whetherhe had been a student in any course of science or arts, and whereand at what time; for what offices in the order he was competent, according to our constitutions; and in which of the four provinceswhich this province [of St. Augustine] administers--in which it isnecessary to know the Tagál, Pampanga, Ylocan, and Bisayan tongues, which are all different languages--each of those religious was aminister. [They were also asked to name] those who had sufficientfluency in the language to preach the gospel and declare the mysteriesof the faith to the Indians; and whether there were any religious oftheir faction who were qualified to be preachers in this convent ofManila and in other Spanish towns and convents; whether there wereany such religious capable of teaching arts and theology (both moraland scholastic), or of deciding the difficult questions that arewont to arise regarding the administration of the sacraments in theprovinces. The fathers of Castilla stated that, when the truth of thesematters should be ascertained, they were ready to make concessions, without the necessity of a formal investigation; and that in matterswhere there was any doubt, they would have the religious appear beforehis Lordship [the archbishop], so that before him and the professorsof the two universities of this city, or before the superiors of thereligious orders, they might be examined by the official examiners ofthis province, and their qualifications be made evident. They havemade no reply to this request, and we fear that the archbishop willnot oblige them to answer it--inasmuch as in the number of the saideighteen religious not eight will be found who can in strictness beconsidered qualified to hold an office _cum cura animorum_ [_i. E. _, "with the care of souls"], and not one for positions as professorsor preachers in this city of Manila, while only two are well versedin cases of conscience. The affair remains in this condition, and we do not know how it willend; for in this country justice and law do not secure, to one whoseeks justice, the attainment of his object. Done at this convent ofSt. Augustine in Manila, on the tenth of September, in the year onethousand six hundred and thirty-seven. Fray Juan Ramirez, provincial. Fray Cristobal de Miranda, definitor. Fray Geronimo de MedranoFray Alonso de CarabajalFray Juan de MontemayorFray Manuel de Errasti CORCUERA'S CAMPAIGN IN JOLO In my last letter I wrote to your Reverence of the result of the firstattack--which was unfortunate, because the Moros repulsed us, as I toldyour Reverence. Not less unfortunate will be the news that I shallnow relate, [16] which it is yet necessary for me to tell, in orderto fulfil my duty and to remove the clouds arising from rumors andletters that will go there. I am here and see everything; and there isnever a lack of those who tell many new things, and exaggerate mattersthat are not so great as they will relate and descant there, whereno one can report and declare what has happened. It is as follows. Since that attack, we have made two others. The first was with fivemines which we had made, with which we expected to blow up a greatpart of those walls. All of the mines were fired, and, thinking thatthey would cause the same effects as the others, our men retiredfarther than they ought to have done. Four of the mines exploded, and did not a little damage among the enemy. They, full of fear, fled down from their position; but, as the mines did not make thenoise that we expected, we did not, accordingly, get there in time, as we were quite distant because of our fear lest the mines do usharm. The Moros retook their position, so that we were repulsed thistime, as we had been the other--with the death of a captain, while somemen were wounded. The fifth mine was left, and did not explode thattime. Hence its mouth was looked for, and having found it, we triedtwo days after that to make another assault. The assault was made afterthe mine had exploded. That mine was larger than the others had been, and caused much damage. But the Moros fortified themselves again, with greater strength than they had the last two times; and defendedthemselves in their trenches, which had been fortified with manystockades and terrepleins, so that we could not enter. We lost somesoldiers on that occasion, who tried to show that they were bold andvaliant. Among them was the sargento-mayor Melon, who was struck bya ball which passed through him and carried him off in two days. MayGod rest his soul! Thereupon, we retired to our posts, and endeavoredto collect our men and carry away the wounded, who were many. Wehave lost four captains of renown in these three assaults--namely, Captain Pimienta, Captain Juan Nicolas, Captain Don Pedro de Mena, andSargento-mayor Gonzales de Caseres Melon. Besides these three assaults, another misfortune happened to us, on St. Matthew's day, which was asfollows. Captain Rafael Ome, going with forty-six men and two hundredIndians to make a _garo_ [17] (as we say here), and having takenup quarters in a field, where there was a fortified house, arrangedhis posts at intervals and ordered his men to be on their guard. Butsince man proposes and God disposes, the posts were either careless, or God ordained it thus; for suddenly the enemy rushed upon our men, who could not unite, as they were by that time scattered through theforest. The enemy, having caught them off their guard, made a pastimeof it, killing twenty-six men, and carrying off arms, powder, balls, and fuses. I regard that event as the greatest of all our losses. Amongthose of our men killed there by the enemy was Captain Lopez Suarez, a fine soldier. Our men were not disheartened by these reverses, except such and such men. The governor well sustains the undertakingwith [all his powers of] mind and body. He has surrounded the entirehill with a stockade and a ditch, and has sown the ground with sharpstakes so that the enemy may neither receive aid nor sally out fromit. At intervals there are sentry-posts and towers, so close that theyalmost touch. There were six barracks along it, so that if any towershould be in need the soldiers in them could go to its defense. Someof them have six men, others four, and those which have least threemen, as a guard. The enclosure is one legua long and surrounds thehill. I do not know which causes the more wonder, the fort of theMoros or the enclosure of the Spaniards--which restrains the Moros, so that they issue but seldom, and then at their peril. We are dayby day making gradual advances. Today a rampart was completed whichis just even with their stockades, so that we shall command the hillequally [with the enemy]. God helping, I hope that we shall reducetheir trenches, and then we shall advance from better to better. MayGod aid us; and _si Dominus a custodierit civitatem frustra vigilat quicustodit eam_. [18] Father, prayers and many of them are needed. Willyour Reverence have them said in your holy college, and excuse me andall of us for what we can not do. I forward this letter, [hoping] forits good fortune in the holy sacrifices of your Reverence, etc. Jolo, March 31, 1638. To the father-prior of Manila. _Pax Christi, etc. _ I would like to be the bearer of this letter, and to fulfil my desiresof seeing your Reverence and all the fathers and brothers of yourReverence's holy college. That is a proposition for which creditmay be given me, but the time gives space only to suffer; and thusdo we have to accommodate ourselves to it, and to check our desires, drawing strength from weakness. I must content myself with writing, which would be a pleasant task, if I could do it at my leisure, and notso hastily as I have made known in certain letters that I have sentto your Reverence--not losing or neglecting any occasion at which Icould write. And so that this opportunity should not pass without aletter from me, I have hastened my pen beyond my usual custom, andhave written very concisely and briefly--although I could write atgreater length, and give account of many things which I leave for abetter occasion. That will be when it is the Lord's pleasure for usto see each other. Moreover, I have no pleasant news to write, sincethat which I could write would all be to the effect that we have notgained this enchanted hill; and that, at the times when we have temptedfortune, we have retired with loss of some men and many wounded. Continuing, then, in the same style as the last letter, I declarethat since the first assault, in which we were driven back with theloss of Captain Don Pedro Mena Pando, Adjutant Oliva, and AlférezTrigita, we have made two other assaults. One was on the twenty-fourthof March, the eve of our Lady of the Assumption. The second was onthe twenty-eighth of the same month. In the first, we trusted to themines that had been made, by means of which we expected to make a safeentrance. We would have made it had our fear of receiving harm fromthem matched the little fear of the enemy--who, as barbarians, did notprepare for flight, although they knew our designs. Of the five mines, four blew up; and as was seen, and as we afterward learned here fromsome captives, there was a great loss to the enemy. As soon as theysaw the fire, they took to flight; but our men, being at a distance, could not come up to seize the posts that the enemy abandoned, until very late. That gave the Moros time to take precautions, sothat when we had come up, it was impossible to gain a single thingwhich the mines had given us. On that occasion both sides foughtvery valiantly. The wounded on our side were not many, and our deadeven fewer; among the latter was Captain Pimienta. We were forced toreturn to our posts without having gained more than the damage wroughtby the mines. The loss of those people was considerable, while notfew of them perished because of the severity of our fire. But withthe opportunity of the fifth mine which remained (which could nothave its effect, because the fire-channel of the others choked it), the third attack was made inside of two days, by first setting fireto that mine, and by arranging the men better than on the day ofthe previous assault. They were set in array by the governor, who inperson came up to these quarters on that occasion. They set fire tothe mine, and more was accomplished than on the preceding days. Manyof the enemy were killed; but, as the entrance was so deeply recessed, it could not be forced so freely by us, for the Moros were able todefend it from us, with so great valor that we could not take it. Ourmen fought with so great spirit and courage that it was necessary forthe leaders to use force with them in order to get the men to retire, when they saw the so superior force of the enemy. On that occasionthey killed seven of our men, besides wounding many. Among the latterwas Sargento-mayor Melon, who was shot through the lung by a ball. Hedied on the second day, to the grief of all this army. Thereupon hisLordship made his men retire to their quarters, and commanded that thefort should not be attacked, but that they should proceed to gain it bythe complete blockade of the enemy, as we are doing. By this method, I think that we shall make an entrance into the fort. Already we haveone bulwark, which we have made level with their entrenchments; andwe are raising our works one and one-half varas above them, so thatwe are dislodging them with our artillery. They are retiring to theinterior of their fort. By this means we hope to gain entrance intoall their forts; and, once masters of them, I trust by God's helpthat we shall conquer their stronghold, and that they will humblethemselves to obey God and the king. Before those assaults, on St. Matthew's day, Captain Raphael Ome wentout to make a _garo_, as they say here, and to overrun the country. Inthis island the level country is heavily wooded as nearly all of itis mountainous. [19] He took in his company about fifty men [_i. E. _, Spaniards] and two hundred Caraga Indians. The captain reached a field, and having lodged in a fortified house, such as nearly all those housesare (for those Indians of the mountain, who are called Guimennos, [20]build them for their defense), he placed his sentries and seized thepositions that he judged most dangerous. But since _non est volentisneque currentis_, etc. , either because of the great multitude and thewiliness of the enemy, or (as is more certain) because the sentrieswere careless, and the other men asleep, the enemy came suddenly andattacked our soldiers--with so great fury that they killed twenty-sixmen, among whom was Captain Lopez Suarez, a brave soldier. The leaderand captain, Ome, was in great danger. He fought in person with sogreat valor that, although run through with a spear, he attacked anddefeated his opponent, laying him dead at his feet. Few of our menaided him, and many of them retreated immediately, thus allowingthe enemy to capture from us twenty firearms, with fuses, powder, and balls. That was a great loss, and it is certain that we have nothitherto had a greater. And if any loss has occurred, it has beendue to the neglect and confidence of the Spaniard. Today two Bassilan Indians came down from the hill to ask for mercy, and for passage to their own country. They say that they are sent bythe datos in the stronghold who came from that island of Bassila orTaquima; and that, if permission and pardon were given to them by the_pari_ [_i. E. _, Corcuera], one hundred and thirty of them would comedown in the morning. We regard this as a trick of that Moro; and, although it may be as they say, we are taking precautions, and arewatching for whatever may happen. It they should come, they will bewell received; and that will not be a bad beginning to induce others tocome from the hill. I shall advise your Reverence of such event on thefirst occasion. What we know that they are suffering within [the fort]is the disease of smallpox and discharges of blood, together with greatfamine; because we have surrounded the entire hill with ditches andstockades, set with sharp stakes, which run around it for more thanone and one-half leguas, and within musket-shot [of their fort] is asentry-post [_garita_] or tower in which three men and three Bantayasare staying. By that means the enemy cannot enter or go out withoutbeing seen; and, when they do that, they are given such a bombardmentthat scarcely does any one dare to go outside of their walls. Thehill is a beautiful sight, and if it were enjoying holy peace insteadof war, it would be no small matter of entertainment and recreationto survey the landscape at times. The Moro does not like to see us, and is looking at us continually from his stronghold and yelling andscoffing at us--as they say sometimes that the Spaniards are chickens;again, that they are sibabuyes; [21] and again, that they will cometo set fire to us all, and kill us. The Moro is a great rascal andbuffoon. I trust in God that in a little while He will be ready forour thanksgivings [for the defeat of the Moros]. Will your Reverenceurge His servants to aid us with their sacrifices and prayers. Those, I believe, it will be that must give us the victory, and that musthumble the arrogance of this Mahometan. His Lordship is displayinggreat firmness and patience, as he is so great a soldier. Already hashe almost raised a stone fort on the beach, for he intends to leavea presidio here, and I think that it will be almost finished beforehe leaves. Nothing else occurs to me. Of whatever else may happen, your Reverence will be advised on the first occasion. If I have goneto considerable length in this letter, it is because I have known, one day ahead, of the departure of this champan. I commend myselfmany times to the holy sacrifices of your Reverence. This letterwill also serve for our father provincial, etc. Jolo, April 5, onethousand six hundred and thirty-eight. The Moro has returned today with a letter from the queen and all thestronghold, in which they beg pardon and humiliate themselves. MayGod grant it, and bring them to His knowledge. I shall advise you ofthe result. I hear that Dato Achen is dead. If that is so, then theend has come. Today, the sixth of the above month. _Pax Christi_ _Deo gracias qui dedit nobis victoriam per Jesum Christum Dominumnostrum. _ [22] I have written your Reverence another letter, by way ofOthon, telling you that it was our Lord's pleasure to give us a joyousEaster-tide, the beginning of what has happened. His Divine Majestyhas chosen to bestow upon us an overflowing blessing, by the reductionof these Moros so that they should come, abased and humiliated, tobeg His governor for mercy; for, whether it was the latter's planto go to treat for peace at Basilan for their men, or whether theyshould send them all, that they might see how the governor viewed theirpetition, the following day they came with letters from the queen [23]for Father Pedro Gutierrez and his Lordship. Therein she begged thefather to protect her, for she wished to come to throw herself at thefeet of the _hari_ of Manila, and to beg his pardon for the obstinacythat they had shown hitherto. The father answered for his Lordship, in regard to the pardon, that if they agreed to do what was right, they would be very gladly pardoned; but that in regard to their comingit was not time, until they would humbly give up the arms which theyhad taken from us, and the captives, vessels, and holy ornaments;and that, even though the queen had so great authority, so long asthe king did not come, he must declare and show his willingness toaccept what the queen had written. Accordingly, the king wrote tothe same father and to his Lordship next day, begging the same thingand more earnestly. But he was not allowed to come--which he urgentlyentreated--until they should have given up the arms and other thingsof which they had robbed us. Difficulties arose over this point, asto which of the two things was to be done first. The Moro declaredthat he wished to treat first of the peace, and the points on whichthey were to agree; and therefore it was necessary to see the _hari_of Manila first of all. But Don Sebastian, as he was so experiencedin these matters of war (in which God has inspired him with sowise resolutions, and given him even better results), held firm tohis proposals. Two days passed, but at last the king agreed to theterms, by giving up the pieces of artillery which he had captured fromus. There were four iron pieces; and, in place of one which had burst, one of bronze was requested, which many mines had buried. Afterward wefound the broken piece, by opening the mouth of one of the mines; andhe gave it to us willingly--saying that he had thus brought the brokenpiece, and that he ought not for that reason to give another in itsplace; and that that which had been asked from him had been bought forforty _basines_ of gold at Macazar. In order that the Spaniards mightsee what an earnest desire for a permanent peace was in his heart, and that he was greatly inclined to it, he sent also some muskets, although few and poor ones. In what pertained to the captives, hesaid that he would surrender those that he had, but that he could notpersuade his datos to give up theirs; still he would ask them to givetheir captives. At most, he sent eleven Christian captives, countingmen, women, and children. He had already spent the holy vessels, for, since it was so long a time since they had been brought, he had soldthem to the king of Macazar; but he said that he and all his propertywere there, to satisfy the Spaniards for any injury that they hadreceived. The king petitioned his Lordship to allow him to visit him;and his Lordship granted such permission for Quasimodo Sunday. The dattos [_sic_] were very angry that the king was so liberal, andbecause he humbled himself so deeply; accordingly, they opposed hisleaving the hill to talk with the governor. They tried to prevent it, but the king overruled everything by the reasons which he gave to thedatos, and which Father Gregorio Belin gave to him. His Lordship gavehostages for the king, and ordered Captain Marquez and Captain RaphaelOme to remain as such. They asked for Admiral Don Pedro de Almonteand two fathers, but that was not granted to them. Finally they weresatisfied with the two said captains, persons of great esteem andworth; and the king came down to talk with his Lordship, accompaniedby many chief men. His Lordship received him with such display as hecould arrange at short notice, under a canopy of damask, and seatedon a velvet chair, with a cushion of the same at his feet. Anothercushion was placed at his side upon a rug. As the king enteredthe hall, his Lordship rose from his seat, and advancing two steps, embraced the Moro king; then he made him sit down on the cushion thathad been prepared. Then his Lordship also seated himself beside theking in his chair, while at his right side was his confessor, and athis left stood a captain of the guard and the sargento-mayor. Groupedbehind the confessor were the fathers who were in the quarters on thatoccasion. There were two Augustinian Recollects, and one FranciscanRecollect, and a secular priest. Then came Father Gutierrez, and FatherGregorio Belin. The king requested permission to rest a little first, for he came, one of his servants fanning him [_haciendole paypay_], lifting up from time to time the _chinina_ which he wore--open infront, in order to catch the breeze, and to enable him to shelterhimself from the heat, or to get rid of the fears with which hehad come. His chief men seated themselves after him on that openfloor, a seat very suitable for such nobility, who esteemed it as agreat favor. Then when the king was rested, or reassured from hisfears, they began their discourses or _bicharas_, talking, afterthe manner of these people, by the medium of interpreters--namely, Father Juan de Sant Joseph, an Augustinian Recollect, and AlférezMathias de Marmolejo, both good interpreters. The governor set forthhis conditions. The agreement made was: first, that the banners ofthe king our sovereign were to be hoisted on the stronghold; second, that the men from Vasilan were to be permitted to leave the strongholdand go to their country; third, that the Macazars and Malays werealso to leave and return to their own lands; and fourth, in orderthat the first condition might be fulfilled without the rattle ofarms and the shedding of blood, all the enemy were to come down toour quarters, while the king and queen and their family could cometo that of the governor. The Moro king did not like this last point;but as he saw that matters were ill disposed for his defense, he hadto assent to everything. But, before its execution, he begged hisLordship to communicate the terms with his men and datos, saying thathe would endeavor to get them all to agree to the fulfilment of whathis Lordship ordered; and that in a day and a half he would reply and, in what pertained to the other conditions, they would be immediatelyexecuted. This happened, for the Basillans descended in two days withall their men and families--in all, one hundred and forty-seven. Somefifty or sixty did not then descend, as they were unable to doso. The Macazars refused to descend until they received pardon fromhis Lordship, and a passport to their own country. Therefore theircaptain came to talk with his Lordship, who discussed with him whatwas to be done with him and his men. The latter are very humble andcompliant to whatever his Lordship should order. His Lordship answeredthat he would pardon their insolent and evil actions, and they coulddescend with security of life; and that he would give them boats, so that they could go away. Thereupon the captain, giving a kris [24]as security that they would come, returned, and immediately began tobring down his property and men. The Malays came with them, for allthose peoples had united against the Castilians. They are the oneswho have done us most harm with their firearms, and have furnishedquantities of ammunition for all the firearms of the Joloans. At theend of the time assigned to the king for answering his Lordship inregard to the matters which he had discussed with him, he was summoned, in order that what had been recently concluded might not be hindered, as his Lordship had many matters to which to attend. If he would notcome, his Lordship was resolved immediately to continue his bombardmentand fortifications, saying that he would make slaves of all whom hecaptured. With this resolution, the queen determined to come to visithis Lordship; and, so saying and doing, she summoned her chair, and hadherself carried down to the quarters of Don Pedro de Almonte--whichis the one located on their hill, and which has given them so muchto do. She sent a message to the governor, begging him to grant herpermission, as she wished to see him. His Lordship sent a message toher, to the effect that he would be very glad to see her, and thatshe would be coming at a seasonable time. She came to the hall borneon the shoulders of her men, accompanied by some of her ladies and byher _casis_, who was coming with pale face. She alighted at the doorof his Lordship's hall. He went out to receive her, and with markedindications of friendship and kindness led her to her seat, which wasa cushion of purple velvet; and his Lordship, seated in his own chair, welcomed her through his interpreter, Alférez Mathias de Marmolexo. Sheresponded very courteously to the courtesies of the governor; for theMoro woman is very intelligent, and of great capacity. She did notspeak directly to the interpreters, but through two of her men, oneof whom was the _casis_; and often he, without the queen speaking, answered to what was proposed. The queen petitioned and entreatedthe governor to desist from entering the stronghold, for the women, being timid creatures, feared the soldiers greatly. And if his Lordshipwas doing it to oblige her and the king her husband to descend, shesaid that they would descend immediately, with all their people. Thusdid she entreat from him whom his Lordship represented; and I desiredthat she should obtain this favor. His Lordship answered her that hewould do so very willingly; but that he had an express mandate for it[_i. E. _, to gain the fort] from his king, and that, if he did notobey it, he would lose his head. "I do not wish, " said Toambaloca(for such is the name of the queen), "that the favor which I petitionbe at so great a price and danger to your Lordship. Consequently, will you kindly grant me three days? and in that time I, the king, andour people will descend without fail. " His Lordship thanked her anew, and added that with this she obliged him to fulfil strictly what hehad promised her. "Indeed, " said the queen, "I have no doubt of it;for, being in the gaze of so many nations that your Lordship has toconquer, it is clear that you must fulfil what you have promisedme; for your Lordship's actions toward me would be understood byall to be those that you would have to perform toward all. " Thisterminated the discussion. His Lordship ordered a collation to bespread for the queen and her ladies; and then his Lordship retired, so that they might refresh themselves without any embarrassment. Then, having dined, the queen returned to her stronghold with the retinuethat she had brought. Before she left the quarters she was salutedby the discharge of two large pieces of artillery, which had beenmade ready for that purpose. She was greatly pleased by that, and thenext day began to carry out her promises, by sending down a portionof her possessions. The Macasars and Malays also brought down theirproperty with hers, and immediately embarked. I had written up tothis point to this day, Saturday, the seventeenth of this monthof April, hoping for the end of all these incipient results andexpected events regarding this stronghold; the issue has been suchas we could expect from Him who has also been pleased to arrangeand bring it to pass. Last night the queen came down to sleep in ourcamp or quarters, with some of her ladies. In the morning she went toreport her good treatment to her people; for she was received with asalute of musketry and large artillery, and a fine repast. All thathas been done to oblige her to encourage her people, for they werevery fearful, to descend immediately. More than two thousand havenow descended, and our banners are flying on the hill, and our menare fortified on it. May God be praised, to whom be a thousand thanksgiven; for He, without our knowledge or our expectations, has disposedthis matter thus--blinding this Moro and disheartening him, so that, having been defeated, he should surrender to our governor, and givehimself up without more bloodshed. We are trying to secure Dato Ache;if we succeed in this, I shall advise you. Now there is nothing moreto say, reverend Father, except to give God the thanks, for He isthe one who has prepared and given this victory to us; and to begall in your Reverence's holy college to give thanks that the collegehas had (as I am very certain) so great a share in the achievements[here]. The governor is very much pleased, and we all regard himin the proper light. The men are full of courage, and even what wascarefully done is now improved. I am your Reverence's humble servant, whom I pray that God may preserve as I desire, and to whose sacrificesI earnestly commend myself. Jolo, April 17, 1638. Juan de Barrios All the Joloans descended, in number about four thousand six hundred, to the sea. Finding themselves down and outside the enclosure, theyall fled, under cover of a very heavy shower of rain--leaving all theirpossessions, in order not to be hindered in their flight. Many motherseven abandoned their little children. One abandoned to us a little girlwho had received a dagger-stroke, who received the waters of baptismand immediately died. There is much to say about this, and many thanksto give to God, of which we shall speak when it pleases God to letus see each other. Today, the nineteenth of this month of April, 1638. Barrios The governor sent messages to the king and queen by two _casis_, asking why they had fled. They replied that since all their peoplehad fled, they had gone after them for very shame, but that theywould try to bring them back and to come, and this was the end of thematter. The result was exceedingly profitable for our soldiers andIndians; for the Joloans, fearful because they thought that, if theybecame scattered, they would all be killed, abandoned whatever theywere carrying--quantities of goods, and chests of drawers--which oursoldiers sacked. Above, in the stronghold, they found much plunder. Itis believed that the king and queen will return, but not Dato Açhe;but this is not considered certain. _Letter from Sanboangan_ _Pax Christi_ I am not writing to anyone [else], for the lack of time does not allowme to do so. Therefore will your Reverence please communicate this tothe father provincial, Father Hernandez Perez; Father Juan de Bueras, and the father rector of Cavite. When our men were most disheartened at seeing that the fortress on thehill was so extensive, and that it was becoming stronger daily; thatthe mines and artillery had seemingly made no impression on it; thatwe had been repulsed four times; and that our men were falling sickvery rapidly: in order that it might be very evident that it was [all]the work of God, ambassadors came from the hill to beg his Lordshipfor mercy. He received them gladly, and asked them for the artillerythat they had plundered from the Christians, etc. They brought downfour pieces, which they had taken from the shipyard, and brought tous some Christians. Next day, more than one hundred and fifty peoplefrom Basilan descended, who surrendered their arms, and then aboutfifty Macazars, who did the same; and all were embarked in the patache. Next day the king and queen went down and slept in the camp of DonSebastian. On the following day (which was the day agreed upon whenall were to descend from the hill), seeing that it was already late, the king and queen said that they would go to get their people. Thegovernor granted them permission, and went to a camp that was locatedopposite the gate of the stronghold. All the Joloans descended, carrying their goods, arms, etc. , to the number of about four hundredsoldiers, and more than one thousand five hundred women, children, old men, etc. They reached the governor's camp and Don Pedro deFrancia told the king that they must surrender their arms. Thelatter replied that he would surrender them to none other than tothe governor. Thereupon, they went to summon his Lordship; but theJoloans, seeing that they were going to summon him, fled, undera heavy shower that was falling, and abandoned all their goods. Avast amount of riches, many pieces of artillery, and versos, falcons, muskets, arquebuses, etc. , were found. The cause of the Moros fleeingwas their great fear that they were to be killed. On our part, sinceDon Sebastian Hurtado held all their stronghold, and had left onlythirty men in his quarters (in order that Dato Ache might not escape), and as that number could not resist so many people, the Joloans were, on the contrary, allowed to go without any firearms being discharged. More than two hundred and fifty of the Joloans have died, and theywere perishing in great numbers from dysentery because the women andchildren were placed under ground for fear of the balls. That and thefear of the mines caused their surrender; for it was impossible totake their fort by assault. The interior strength of that strongholdis so great that the Spaniards were surprised; and all recognizethat it has been totally the work of God, and [a result of] theperseverance of Don Sebastian, who ever said that all must die orcapture the stronghold. Somewhat more than two hundred Christians andmore than one hundred Moro women have come from the stronghold duringthis time. All the Moro women are fearful. Up to date eighty-threeSpaniards have died from wounds, and many of them from disease. _The killed_ Sargento-mayor Melon Captain Don Pedro de Mena Captain Juan Nicolas Captain Pimienta Captain Lope Suarez _Died of dysentery_ Captain Don Aregita Martin de Avila Adjutant Oliba Adjutant Calderon Alférez Concha Alférez Alonso Gonçalez I shall not name others, as they are not so well known, and it will beknown later. Up to date about two hundred Bisayan Indians have died, most of them from diseases. Don Pedro Cotoan died while en route fromJolo to Sanboangan, in order to take back the Bisayans, who are a mostcowardly race. Those who have done deeds of valor are the Caragas, and the Joloans tremble at sight of them. Don Pedro Almonte remains asgovernor and lieutenant for the captain-general at Sanboangan, with onehundred and fifty Spaniards, as has been reported. Captain Jines Ros isto stay as castellan in Jolo with one hundred and eighty men--CaptainSarria being fortified in the stronghold with eighty men, and JinesRos on the beach in a stone tower that is already eight stones high, with one hundred men. Captain Marquez is going to Buaren with fiftySpaniards, although no succor had been sent to Don Sebastian fromManila. All that has been supplied to excess is truly wonderful, for the winds have brought (and it is incredible) many champans, with more than twenty thousand baskets of rice, innumerable fowls, and pork, veal, beef, and cheeses from Zebu, which have made a veryexcellent provision. They ask for Father Martinez [and] Alexandro [25] at Jolo [and] FatherCarrion at Buiaon, but without an associate. I say that, followingeven to the end of the world, I do not know to what to compare theseMoros of Samboangan. They have paid all their tributes. This is a briefrelation. I pray your Reverence to pardon me and commend me to God, for indeed what I desire is necessary. Sanboangan, April 23, 1638. [26] APPENDIX: RELIGIOUS CONDITIONS IN THE PHILIPPINES DURING THE SPANISHREGIME Laws regarding religious in the Philippines. Felipe II, Felipe III, Felipe IV; 1585-1640. Jesuit missions in 1656. Francisco Colin, S. J. ; 1663. The religious estate in the Philippines. Juan Francisco de San Antonio, O. S. F. ; 1738. Religious condition of the islands. Juan J. Delgado, S. J. ; 1751-54 Ecclesiastical survey of the Philippines. Guillaume le Gentil; 1781. Character and influence of the friars. Sinibaldo de Mas; 1843. The ecclesiastical system in the Philippines. Manuel Buzeta and Felipe Bravo, O. S. A. ; 1850. Character and influence of the friars. Feodor Jagor; 1873. The Augustinian Recollects in the Philippines. [Unsigned;] 1879. Present condition of the Catholic religion in Filipinas. José Algué, S. J. , and others; 1900. Sources: The material of this appendix is obtained from the followingworks: _Recopilación de las leyes de Indias_ (Madrid, 1841), lib. I, tit. Xiv; also tit. Xii, ley xxi; tit. Xv, ley xxxiii; and tit. Xx, ley xxiv, from a copy in the possession of the Editors. Colin's _Laborevangélica_ (Madrid, 1663), pp. 811-820; from a copy in the possessionof Edward E. Ayer, Chicago. San Antonio's _Chronicas_ (Manila, 1738), i, book i, pp. 172-175, 190-210, 214-216, 219, 220, 223-226; from acopy in possession of Edward E. Ayer. Delgado's _Historia general_(Manila, 1892), pp. 140-158, 184-188; from a copy in possession ofthe Editors. Le Gentil's _Voyages duns les mers de l'Inde_ (Paris, 1781), pp. 170-191; 59-63; from a copy in the library of the WisconsinState Historical Society. Mas's _Informe sobre el estado de las IslasFilipinas en 1842_ (Madrid, 1843), vol. Ii; from a copy in possessionof James A. Robertson. Buzeta and Bravo's _Diccionario de las IslasFilipinas_ (Madrid, 1850), ii, pp. 271-275, 363-367; from a copy inpossession of James A. Robertson. Jagor's _Reisen in den Philippinen_(Berlin, 1873), pp. 94-100; from a copy in the Mercantile Library, St. Louis. _Provincia de San Nicolas de Tolentino de Agustinosdescalzos_ (Manila, 1879); from a copy in possession of EdwardE. Ayer. _Archipiélago filipino_ (Washington, 1900), ii, pp. 256-267;from a copy in the library of the Wisconsin State Historical Society. Translations: These are made (partly in full, and partly in synopsis)by James A. Robertson. LAWS REGARDING RELIGIOUS IN THE PHILIPPINES [The following laws governing religious in the Philippines are takenfrom _Recopilación leyes de Indias_, lib. I, tit. Xiv. ] LAW XXX Inasmuch as some of the religious who minister in the Filipinas Islandsare accustomed to go to China without the proper orders, leaving themissions which are in their charge, whence follow many troubles andlosses to what has been commenced and established in the instructionand education of the Indians because of the lack that they occasion, we charge the superiors of the regulars in the Filipinas Islands notto allow any of the religious of their orders to go to China, or toabandon the missions in their charge, without the special permissionand order of the governor and archbishop, which shall expresslystate that such religious is not going in violation of this law;and great care and vigilance shall be exercised in this. Further, we order that the religious who shall go to the said islands at ourcost, and who are assigned to live there permanently, shall not go norshall they be permitted to go to the mainland of China, or to otherplaces, without permission from the governors and archbishops, sincewe send them to fulfil our obligation to impart instruction to ourvassals. No lay Spaniard shall give them a fragata or ship's supplieswithout our special order, or the permission of the governors andarchbishops, notwithstanding any privileges that they may urge. [27][Felipe II--Barcelona, June 8, 1585; Toledo, May 25, 1596; FelipeIV--in the _Recopilación_. ] LAW XXXV We order our viceroys of Nueva España to give license for the preachingof the holy gospel, the conversion and instruction of the natives, and for everything else that is usual, to the discalced Carmelitereligious whom their order shall send from Méjico for that purposeto the Filipinas Islands, Nuevo-Méjico, and other parts; and in orderthat those religious may be encouraged and incited to serve our Lordin that apostolic labor, the viceroys shall protect and aid them asfar as possible. [Felipe II--Madrid, June 9, 1585. ] LAW XXV We charge the provincials, priors, guardians, and other superiorsof these our kingdoms and of those of Nueva España not to preventor obstruct the voyage of the religious who, after receiving ourpermission, undertake to go, together with their commissaries, to engage in the conversion and instruction of the natives ofthe Filipinas Islands. Rather shall they give those religious theprotection and aid that is fitting. [Felipe II--Monzon, September5, 1585. ] LAW XXIX In consideration of the expenses incurred by our royal estate inthe passage of religious to the Filipinas Islands, of the need [forreligious] caused by those who return, and of the place that theyoccupy on the ships, and the fact that some persuade others notto go to those parts, we order our governors of the said islandsto meet with the archbishop whenever any religious shall be aboutto leave those islands for these kingdoms or for other parts; and, after conferring with him, they shall not grant those religiouspermission to leave the islands except after careful deliberationand for very sufficient reasons. [Felipe II--San Lorenzo, August 9, 1589; Felipe III--Madrid, June 4, 1620. ] LAW XXVII We order our viceroys and governors of Nueva España, and charge thesuperiors of the orders--each one so far as he is concerned--to seeto it with all diligence and special care that the religious sentto the Filipinas Islands pass thither without being detained. Theyshall not be allowed in other provinces, nor shall any excuse beaccepted. [Felipe II--Aranjuez, April 27, 1594; Felipe III--SanLorenzo, September 17, 1611. ] [The following law taken from título xv of this same libro is hereinserted. ] LAW XXXIII Inasmuch as we have been informed that the religious sent on ouraccount to the Filipinas Islands for new spiritual conquests willaccomplish greater results if each order is set apart by itself, weorder the governor and captain-general, and charge the archbishop, that when this circumstance occurs, and for the present, togetherthey divide, for the instruction and conversion of the natives, theprovinces in their charge among the religious of the orders, in suchmanner that there shall be no Franciscans where there are Augustinians, nor religious of the Society where there are Dominicans. Thus eachorder shall be assigned its respective province, and that of theSociety shall charge itself with the [care of] missions; for it isunder this obligation that they are to remain in those provinces, as do the other orders, and in no other manner. [Felipe II--Aranjuez, April 27, 1594. ] LAW XXXIV The Audiencia of Manila shall give what is needful in ships, ship-stores, vestments, and the other customary supplies, to thereligious who shall have license and permission to enter China orJapon, according to the ordinances. Our officials of those islandsshall execute and pay for what the presidents and auditors shallorder and authorize for that purpose. [Felipe II--El Pardo, November30, 1595. ] LAW XXXI It is fitting for the service of God our Lord and our own that, whenany religious are to go to preach and teach the holy Catholic faith tothe heathen who live in the kingdoms of China, Japon, and other places, they shall not enter the country of those barbarians in such a way thatthe result that we desire should not be obtained. Therefore we declareand order that no one of the religious who live in the FilipinasIslands be allowed to go to the kingdoms of China and Japon, eventhough with the purpose of preaching and teaching the holy Catholicfaith, unless he should have permission for it from the governor ofFilipinas. Whenever there is a question of sending religious to Chinaor Japon, or permission is asked for it, our president and auditors ofthe royal Audiencia of Manila shall meet in special session with thearchbishop and the provincials of all the orders of the Filipinas, and they shall consult over and discuss the advisable measures forthe direction of that holy and pious intent. They shall not allowany religious to go to the kingdoms of infidels without a previouspermission of the archbishop and governor, with the assent of all whoshall be at the meeting. In order that this may be done, our presidentand Audiencia shall give and cause to be executed all the orders thatmay be necessary. Such is our will. [Felipe II--Madrid, February 5, 1596; Felipe IV--Madrid, December 31, 1621; February 16, 1635; November6, 1636; September 2, 1638; July 12, 1640; in this _Recopilación_. ] LAW XXVI Our viceroys of Nueva España shall protect the religious who goto the Filipinas Islands by our order and at our account; and theofficials of our royal estate and all our other employees shall givethem speedy despatch and shall treat them well. They shall collect noduty for their persons, their books, and the warrants which are giventhem on which to collect the cost of the voyage. [Felipe III--Madrid, September 18, 1609. ] LAW XXXII His Holiness, Paul V, promulgated a brief at our request, datedRoma, June eleven, one thousand six hundred and eight, in orderthat the religious of the orders of St. Dominic, St. Francis, andSt. Augustine may go to Japon to preach the holy gospel, not onlyby way of the kingdom of Portugal, but by way of any other country;and it is advisable for the service of God our Lord that that brief beduly fulfilled. We order our viceroy of Nueva España and the governorof the Filipinas Islands, and charge the prelates of the islands, tocause it to be obeyed and fulfilled, with the conditions and licensesordained by the laws of this título. [Felipe III--Madrid, February 8, 1610; Felipe IV--in the _Recopilación_. ] LAW XXVIII We order our governor and captain-general of the Filipinas Islands thatif there are any religious there who live in great scandal, and notaccording to their rules, habit, and profession, and others who havebeen expelled from their orders, whom the provincials cannot drive fromthat province because of the difficulty of embarking them for Mégico, that he hasten to remedy this, as is necessary and as is most fittingto the service of God, our Lord, so that such religious may not remainin those parts. [28] [Felipe III--San Lorenzo, September 17, 1616. ] LAW LII Inasmuch as briefs have been despatched by his Holiness, ordering thereligious of the Order of St. Augustine in some of the provinces ofNueva España to elect in one chapter some of the Spanish religious whoreside there, and in the next chapter religious born in the Indias, we ask and charge the superiors and chapters of the said order toobserve the said briefs and cause them to be observed, in the formordered by his Holiness--both in the provinces of Nueva España andin the Filipinas--since they have passed before our royal Council, and testimony has been given of their presentation. The same is to beunderstood in regard to the other orders and provinces of the Indias, which shall possess briefs for the _alternativa_, and under the sameconditions. [Felipe IV--Madrid, September 28, 1629; August 1, 1633;and in the _Recopilación_. ] LAW XXXIII Although it was determined that no religious except those of theSociety of Jesus should go to Japon to preach the holy gospel forthe space of fifteen years, and that the others who should try to goto those parts through the rules of their order or their particulardevotion should be assigned the district to which they were to go, not permitting them to pursue their voyage by way of Filipinasor any other part of the Western Indias, but by way of EasternIndia--notwithstanding that the precept for the propagation andpreaching of the gospel is common to all the faithful, and especiallycharged upon the religious--we consider it fitting that the missionsand entrances of Japon be not limited to only the religious of theSociety of Jesus; but that the religious go and enter from all theorders as best they can, and especially from the orders that possessconvents and have been permitted to go to and settle in our WesternIndias. There shall be no innovation in regard to the orders that areprohibited by laws and ordinances of the Indias. Those laws are madenot only for Eastern India but also for the Western Indias, in whosedemarcation fall Japon and the Filipinas. It is easier and better forthe religious of our crown of Castilla to make their entrances by wayof the Western Indias. We straitly charge those who thus enter, fromeither direction, to maintain the greatest harmony and concord withone another, and to regulate the catechism and method of teaching--sothat, since the faith and religion that they preach is one and the samething, their teaching, zeal, and purpose may be so likewise. They shallaid one another in so holy and praiseworthy an object, as if all livedunder and professed the same rule and observance. If the nature ofthe country and the progress in the conversion of its natives permit, the orders shall be divided into provinces, making the assignmentof those provinces as shall appear best, so that, if possible, thereligious of the various orders shall not mingle. If any of thosereligious who shall have been chosen are removed, others shall beassigned in their place, so that, as workers of the holy gospel, theyshall labor in this work which is so to the service of God our Lord, each order separately. They shall not engage in quarrels or disputes, shall furnish a thoroughly good example, and shall avoid strictly allmanner of trade, business, and commerce, and all else that shows ordiscloses a taint or appearance of greed for temporal goods. And sinceit will be necessary, in the further establishment and increase of theconversion in those provinces, to have therein three or four bishops, or more, from all the orders--in order that they may confirm, preach, ordain priests, meet whenever advisable, and discuss and enact whatthey think will be necessary to facilitate, augment, and secure forthe conversion--they shall be suffragan, in so far as it concerns them, to the archbishopric of Manila, because of the nearness and authorityof that church. That division of districts and dioceses shall be madeby our Council of the Indias. [Felipe IV--Madrid, February 22, 1632. ] [A later part of this law is as follows:] Further, we order our viceroys, presidents, governors, and corregidorsto publish and execute the brief of our holy father, Clement Ninth, dated June seventeen, one thousand six hundred and sixty-nine, ordering that the religious of all the orders and the Society ofJesus, and the secular clerics, shall not be authorized to carry on, personally or through third parties, trade or commerce throughoutthe territories of the Indias, or the islands or mainland of theOcean Sea. In that number are included those who go to Japon, as ismentioned in the said brief to which we refer. [Carlos II and thequeen mother--Madrid, June 22, 1670. ] [The following laws bearing on ecclesiastical persons in thePhilippines are taken from other parts of the _Recopilación_:] Inasmuch as the seculars who go to the Filipinas Islands from EasternIndia to engage in their labors are generally expelled and exiled, and remain there, where many are employed in vicariates, curacies, and benefices, to the prejudice of the natives and the patrimonialrights of the islands, we order our governor and captain-generalnot to allow any of the said seculars from those districts to enterthe islands, or admit them to the exercise of duties or allow themto give instruction. [Lib. I, tit. Xii, ley xxi; Felipe IV--Madrid, March 27, 1631. ] The treasurer of the Holy Crusade of Nueva España has a substitute inthe city of Manila, in the Filipinas Islands, who performs the dutiesof treasurer. That substitute invests the money that proceeds from thebulls and many other sums, under pretext that they belong to the bulls, by which method he deprives the inhabitants of the city of the use andlading-space of four toneladas which he occupies in each cargo. Thatis contrary to the rulings of various laws, by which favor is grantedthe said city of the lading-space in the ships that are permitted, and not to any person of Nueva España or Perú. We charge and orderthe viceroys of the said Nueva España to cause investigation of thesum resulting from the bulls distributed in the Filipinas, and that, whatever it be, it remain in our royal treasury of the islands, andthat so much less be sent to the islands from our royal treasury ofMexico. The amount that is found to have entered into the treasuryof the islands is to be given to the treasurer of the Holy Crusadewho resides in the City of Méjico. The money that shall be sent tothese kingdoms from the proceeds of the bulls shall be registered onaccount of it. The treasurer and his substitute shall not export orimport merchandise to those islands, nor from them to Nueva España, the viceroys imposing the penalties that they shall deem fit. We orderthe officials of our royal treasury of both places to observe, in theexecution of this law, the ordinances which the viceroy [of NuevaEspaña] and the governor of the islands (each in his own district)shall ordain. We order the governor to cause this law to be so obeyedthat the sum resulting from the bulls be given into the possession ofthe royal officials of those islands; and that they advise those ofMéjico, so that the latter may send just so much less a sum of money tothe islands than what they are obliged to send there annually. [Lib. I, tit. Xx, ley xxiv; Felipe IV--San Martin, December 21, 1634. ] JESUIT MISSIONS IN 1656 [From Colin's _Labor evangélica_ (Madrid, 1663), pp. 811-820. ] _List of the number of religious, colleges, houses, and residences ofthe province of the Society of Jesus; and of the churches, districts, and missions of Indians administered in these Filipinas Islands, this present year, M. DC. LVI. _ The following list of the religious, houses, colleges, and residencescontained in this province at present, and of the districts, andministers for Indians and other nations who are under its direction, was made in obedience to an order from his Majesty (may God preservehim). It gives the amount of the incomes and properties that theypossess, and the number of Indians instructed. I have deemed itfitting to add it here, so that the readers of this history may thushe informed of the present condition of this province. Religious The religious of the Society who have come to these islands fromEspaña and Nueva España at the expense of his Majesty since the yearone thousand five hundred and eighty-one, the time of the arrival ofthe first, are in all two hundred and seventy-two. One hundred and fifty-one of these were priests, one hundred andninety-eight, student brothers, and twenty-three, coadjutors. [29] During the seventy-five years since the Society entered these islands, one hundred and forty-three have been received and have perseveredin this province. Only three were priests; twenty-three were studentbrothers, and the rest coadjutors. The number at present in the province is one hundred and eight:seventy-four priests, eleven student brothers, and twenty-threecoadjutors. Colleges and houses The aforesaid one hundred and eight religious are distributed amongfive colleges, one novitiate house, one seminary-college for secularcollegiates, and nine residences, or rectoral houses, with theirmissions--a total of sixteen. Churches and villages The churches and villages in charge of the rectors of the said collegesand rectoral houses, and their missions, are seventy-three in number, besides others which are being temporarily conducted in other parts, where there is no established village, although the minister andinstructor in doctrine visits them. The plan and distribution of these religious, colleges, houses, missions, villages, and churches, is as follows. The island of Manila and the Tagál province College of San Ignacioof the city of Manila It has generally about thirty religious--priests, students, coadjutors, and novitiates. It is the seminary of all the branches of learning, where the subjects of reading, writing, and arithmetic are taught, thehumanities, arts, and theology; and has authority to confer degreesin arts and theology. It is the common infirmary and hospitium forthe entire province, especially for those who come new from thekingdoms of España, and even from Eastern India, Terrenate, China, and Japon--whence more than forty exiled religious came one year, whomthis college received as guests and maintained for a long time. Thecongregations or chapters of the province are held in it. It has thosewho take care of the sick and dying; preachers; and confessors to theSpaniards, Indians, negroes, and other nations--who come to thoseministers throughout the year, especially during Lent, when somedays eight or ten religious go out to preach in various parts. Thiscollege recognizes as its founder and patron Captain Estevan Rodriguezde Figueroa, former governor of Mindanao, who endowed it with onethousand pesos income in certain house-properties and fruit-grounds, most of which have been lost with the lapse of time and the precariouscharacter of incomes in these regions. It is at present maintainedby alms, and by other new lands and properties which it has beenrecently acquiring, from which, although great diligence and careis exercised, the full amount necessary for its maintenance is notderived--a matter of five or six thousand pesos--and consequentlydebt is incurred every year. The old church and house fell, and it has been necessary to buildanother and new one, stronger and more comfortable. For that purposehis Majesty (may God preserve him) gave us an alms, in the year onethousand six hundred and twenty-five, of ten thousand ducados in vacantallotments of Indians. That was carried into effect by Governor DonJuan Niño de Tabora. Later, he ordered that six thousand more be givento us, which is still to be carried into effect. Until the time ofGovernor Don Sebastian Hurtado de Corcuera, this college also enjoyedfour hundred pesos and four hundred fanegas of cleaned rice, which hisMajesty ordered to be given for the support of four priests, who wereto work among the Indians, which was a great help. Although his Majestyin his piety and magnanimity orders it to be continued, the needs ofthe royal treasury do not allow this to be done in its entirety. College and seminary of San Joseph This is for secular collegiates, theologians, artists, seminarists, rhetoricians, and grammarians. Formerly, their number was thirty-fiveor forty; but now it has diminished to twenty or thereabout, becauseof the poverty of this country. It has a rector, two professorsof the Society, and two brother-coadjutors, who attend to itstemporal affairs. Its patron is the same Captain Estevan Rodriguez deFigueroa. Its income does not reach one thousand pesos, and that sum isused for the support of the religious, and for repairs in the buildingand to the properties. The fellowships that the college obtains aremaintained with the sum remaining. The rest of the students pay onehundred pesos per year for their tuition. Inasmuch as the country ispoor, and most of the inhabitants are supported by the king's pay, the fellowships are very few in number. For that reason, Governor DonSebastian Hurtado de Corcuera tried to endow some fellowships in thename of his Majesty, for the sons of his officials and for those ofworthy citizens. That was not continued, as it was done without orderof the royal Council. [30] Mission village [doctrina] of Santa Cruz This is a village of Christian Chinese, opposite the Parian oralcaicería of the heathen of that nation on the other side of theriver of this city, and of some free negroes and Indians who work onthe farm-lands of the college of Manila, to which the above-mentionedmission village is subordinate. There are one or two priests who areinterpreters in it. The number of Chinese gathered in this missionvillage is five hundred tributarios, or a trifle less, and about onehundred Indians and negroes. Mission village [doctrina] of San Miguel This is a village of Tagál Indians, and numbers about one hundredand forty tributarios. It has one priest who gives instruction. It islocated outside the walls of the city of Manila, and is subordinateto the rector of that college. A number of Japanese, comprisinginfluential men and women who were exiled from their country for thefaith, have gathered in this village since the year fifteen. Amongthem, the illustrious gentlemen Don Justo Ucondono and Don Juan Tocuan, with some influential women, have died with the lapse of time. TheSociety has always maintained all those Japanese with its alms, andwith the alms given by various persons who aided them generouslywhen this city was in its prosperous condition; but now they areliving in penury. This house has been the seminary of martyrs sincesome of the European and Japanese fathers have gone thence to Japon, who obtained there the glorious crown of martyrdom. College of the port of Cabite It generally has four religious, three of whom are priests, wholabor among the seamen and soldiers and the inhabitants of thatvillage--Spaniards, Indians, negroes, Chinese, Japanese, and people ofother nationalities--and one brother, who attends to temporal matters, and conducts the school for reading and writing. The mission of twosmall villages of Tagál Indians near there--namely, Cabite el Viejo[_i. E. _, Old Cabite] and Binacaya, which have about one hundred andthirty tributarios--is subordinate to this college. The priests whoare generally asked by the governors for the fleets of galleons thatoppose the Dutch, and those for the relief of Terrenate, are sentfrom this college and the one at Manila. Its founder and patron isLicentiate Lucas de Castro, who endowed it with an income of fivehundred pesos, the greater part of which was lost on the occasion ofthe rising of the Chinese in the year 39. House of San Pedro This house is located about two leguas upstream from Manila. It wasestablished on a site suitable for the education of the novices ofthe province--although they generally live in Manila, as they are fewin number, and this house contributes to their support. Its founderand patron is Captain Pedro de Brito, [31] who gave a stock-farmand tillable lands for its endowment. Two religious live there. Ithas sixty tributarios of Tagál Indians, who work on the estate, towhom the religious teach the Christian doctrine and administer thesacraments. Besides that, they exercise the ministries of the Societyamong those who go to the said church from the lands and places nearby--a not considerable number. Residence of Antipolo This residence has six villages, with their churches; but it has onlytwo religious and one brother at present, because of the great lackof ministers. There are about five hundred tributarios, all TagálIndians, now Christians, with the exception of a few heathen whowander in the interior among the mountains. During the first yearswhile the Society had charge of this residence, about seven thousandwere baptized. The names of the villages are Antipolo, Taytay, Baras, Cainta, and Santa Catalina. Residence of Silan This residence formerly comprised five villages, which are now reducedto three. They have their churches and three ministers. There areabout one thousand tributarios, all Tagál Indians and Christians. Thevillages are Silan, Indan, and Marigondon. Island of Marinduque There are two religious in this island, and about four hundred andfifty tributarios. There are still some Indians in the mountains to besubdued. In the year one thousand six hundred and twenty-five, a priestdied most gloriously in that mission at the hands of the heathen. [32]The island is about three leguas distant from the shores of the islandof Manila, opposite Tayauas. It is about three leguas in diameter, and about eight or nine in circumference. The products in which thetribute is paid are rice, pitch, palm-oil, and abacá--which is a kindof hemp, from which the best rope and some textiles are made. Thereis a good port in the island where a galleon was built in the timeof Governor Don Juan de Silva. [33] The island of Zebu and its jurisdiction College of Zebu Formerly it generally had six religious, who labored among theSpaniards, Indians, and people of other nationalities. At present ithas but four, one of whom is in charge of the boys' school. On theoccasion of the insurrection of the Chinese in Manila in the yearthirty-nine, this college had lectures in theology. It was founded byan inhabitant of that city, one Pedro de Aguilar. That college has incharge the mission of the village of Mandaui, which is the family ofan influential Indian, in which there are about forty tributarios. Ithas its own church, where the sacraments are administered to thepeople at times; they usually come to the church at our college, asit is near. Missionaries have gone from this college several times tocertain districts of the lay clergy of that bishopric, and chaplainsfor the oared fleets which are used against pirates among the islands. Residence of Bool This island belongs to the jurisdiction of the city of Zebu, and itsmission is in charge of the Society. It had many villages formerly, but now it is reduced to six, the three larger being Loboc, Baclayon, and Malabooch, which have their ministers; the other three, smallerones, being Plangao, Nabangan, and Caypilan, which are appended tothe former, being called visitas here. It has about one thousandtwo hundred tributarios. Those are warlike Indians, and have madeplenty of trouble during the past years. However, they are reducednow, and are conspicuous among the other Indians in the exercises ofChristianity. They pay their tribute in _lampotes_, which are cottoncloths. It is said that the tribute was formerly paid in gold insome part of the island; but gold is not now obtained there in anyconsiderable quantity. Jurisdiction of Leyte in Pintados This jurisdiction contains two islands, namely, Leyte and Samar--or, asit is called by another name, Ibabao. The Society has four residencesin those islands, two in each one. Leyte This island has a circumference of about one hundred leguas, andis long and narrow. A large chain of mountains cuts it almost in themiddle. That and the difference of the two general monsoons, the brisasand the vendavals, cause there an inequality and a wonderful varietyof weather and climate, so that when it is winter in the north, itis summer in the south, and vice versa during the other half of theyear. Consequently, when the sowing is being done in one half of theisland, the harvest is being gathered in the other half. Hence theyhave two harvests per year, both of them plentiful; for ordinarilythe seed yields a hundredfold. Leyte is surrounded by many othersmall islands, both inhabited and desert. The sea and the rivers(which abound, and are of considerable volume) are full of fish;while the land has cattle, tame and wild swine, and many deer andfowls, with fruits, vegetables, and roots of all kinds. The climateis more refreshing than that of Manila. The people are of a brownishcolor, and plain and simple, but of sufficient understanding. Theirinstruction and ministry is under charge of two residences or rectoralhouses, namely, Carigara and Dagami. Residence of Carigara This residence has ten villages with their churches, and about twothousand tributarios. The names of the principal villages are Carigara, Leyte, Xaro, Alangalang, Ogmuc, Bayban, Cabalian, Sogor, Poro, andPanahon, which are adjacent islets. The products of the earth in whichthe natives pay their tribute are wax, rice, and textiles of abacá, which are here called medriñaques and pinayusas. Six religious areoccupied in the instruction of those villages and districts, besidesthose who have charge of the instruction in the shipyards for thegalleons--which are generally built in this island and district on hisMajesty's account, and because of the great ease in procuring lumberthere, and the convenient ports. Two priests died gloriously in thisresidence, one at the hands of Moro pirates, [34] and the other at thehands of the natives themselves in the district of Cabalian [35]--who, being the natives farthest from the chief village, are less obedientand pacified than the others. Residence of Dagami It has about two thousand tributarios divided among ten villages, each of which has its church. Those villages are Dagami, Malaguicay, Guiguan, Balanguiguan, Palo, Basey, Dulac, Tambuco, and Abuyo. Sixreligious are occupied in the instruction. They pay their tributein the same things as those of Carigara, except the inhabitants ofthe village of Guiguan, whose products consist of palm-oil. Oppositethe village of Leyte in this island is another small island calledPanamao, which has no people, but wild boars and other kinds of game, besides excellent woods for shipbuilding. Some few years ago a mineralabounding in sulphur was discovered. [36] The island of Samar or Ibabao This island is the eastern extension of Leyte, being separated fromit by a very narrow strait, into which a ship can scarcely enterwith the spring tides. On the eastern part it forms a strait withthe island of Manila. The latter is the usual channel by which shipsenter these islands when they come from Nueva España. The famouscape of Espíritu Santo, [37] the first land of the Filipinas to besighted, and which is an objective point [for the ships], is locatedin this strait. The natives, the products of the land, the climate, and other characteristics differ but little from those of the islandof Leyte. The residences which the Society own there are also [likethose of Leyte]. Residence of Cabatlogan [i. E. , Catbalogan] This residence has about one thousand four hundred tributarios, livingin six villages, each of which has its own church. Those villages areCabatlogan [_i. E. _, Catbalogan] (where the corregidor and commandantof the jurisdiction lives), Paranas, Caluiga, Bangahon, and Batanand Capul--which is an islet located in the same channel, next to asmaller islet called San Bernardino, which gives name to this channel[_i. E. _, the Embocadero of San Bernardino], There are five ministersbusied in the instruction of those villages. Residence of Palapag It has about one thousand six hundred tributarios, who are instructedby five religious. They are divided among eight principal villages, to wit, Palapag, Catubig, Bobon, Catarman, Tubig, Bacor, Boronga, andSulat. The natives pay their tributes in the same products as thoseof Leytey, and, in addition to those, some years ago they produced aquantity of civet. The greater part of this residence was in revoltsome years ago, the authors of the revolt and insurrection havingapostatized from the faith. Two father rectors of the residence--veryimportant religious--were killed in succession by them, giving up theirlives willingly in the exercise of their ministry. [38] Now the warwhich has been waged to reduce them has been concluded. The reliefships from Nueva España have made port several times at Borongan, and, on occasions of encounters with the Dutch and of shipwreck, theministers of instruction residing there have performed very importantservices for the king and for the community. The two islands are muchinfested with pirates and hostile [Moros]--Mindanaos, Joloans, andCamucones--who take a great number of captives nearly every year. Forthat reason, and because of their labor in the building of galleons, and the epidemics that afflict them at times, although fifty-fiveyears ago, at the beginning of the instruction by the Society, therewere more than twenty thousand tributarios, now they do not exceed sixor seven thousand. When the Society took charge of these two islands, all their natives were heathen; but now, through the goodness of God, they are all Christians. College of Oton and the mission village of Ilog in the island of Negros This college is located in the island of Panay, in the hamlet calledformerly Arevalo, and now Iloilo. It was founded by the alms of privatepersons, and consequently has no patron. There are six religiousthere and in the mission village of Ilog in the island of Negros, which belongs to it. In their charge is the chaplaincy of the presidioof the Spaniards, and the mission to the natives and those of othernationalities belonging to this presidio. The mission village of Ilogis also located near by, and is in the island called Negros. Betweenthe two of them there are about one thousand tributarios. The Societyhas had charge of this mission but few years during which time theyhave baptized about six hundred adults. The tribute is paid in rice. Island of Mindanao It is the largest island of the Filipinas, next to that of Manila. Agreat part of it is still unsubdued. In the portion that issubdued, the Society has charge of the jurisdictions of Iligan andSamboangan. The latter is the principal presidio of the Spaniards, where we are beginning to establish a college. College of Samboangan This college has a rector, with five priests as workers. The villagesthat it instructs are those of the natives and Lutaos of Samboanganitself, who number eight hundred families. Instead of paying tribute, they serve at the oar in our fleets, which are generally out on raidsin defense of our coasts and for the purpose of attacking those of theenemy. The island of Basilan, opposite the presidio of Samboangan, and two leguas away, has about one hundred families--most of whom, attracted by the efforts, affection, and solicitude of the missionaryfathers, come to receive the sacraments. When the tribute is due, fewer of them appear. The Christian kindness of the Spaniards, which is most concerned with the welfare of souls, passes that by, because those people are not yet completely subdued and domesticated, and because of the risk of losing everything if they oppress themtoo heavily. The same condition prevails not only in the mission onthe island of Basilan, but also in all the other missions of thisjurisdiction of Samboangan. In the region of Mindanao these are: LaCaldera, a port situated at a distance of two leguas eastward fromSamboangan, with about two hundred families; Bocot, two hundred andfifty; Piacan, and Sirauey, one hundred; Siocon, three hundred; Maslo, one hundred; Manican, thirty; Data, twenty-five; Coroan, twenty;Bitale, forty; Tungauan, one hundred; Sanguito, one hundred; alllying south of Samboangan, and all giving a total of three thousandtwo hundred and fifty-one families. In this jurisdiction are included also the islands of Pangotaran andUbian, a three days' journey from Samboangan, whose inhabitants arenearly all Christians. When the fleets pass that way, the nativesgive them some kind of tribute. _Item:_ the islands of Tapul andBalonaguis, whose natives are still heathen. _Item:_ there are manyislets about Basilan, the shelter of fugitive Indians, many of whom areChristians--who come to the fathers, at times, for the administrationof the sacraments; and, at the persuasion of the latter, are musteredfor service in the fleets. The island of Jolo belongs also to thesaid jurisdiction of Samboangan. There are many Christians in thatisland, who remained there when the Spanish presidio was removed. Thefather missionaries go to visit them at times, and endeavor to bringthem back for the administration of the holy sacraments. Reducingall those Indians to families, there are about two hundred or so inPangotarán and Ubian: one hundred and fifty in Tapul and Balonaguis;two hundred in the islets of Basilan; and five hundred in Jolo andits islets: in all one thousand families. Jurisdiction of Iligan, with its residence of Dapitan This jurisdiction extends through the eastern part of the island. Itsdistrict extends for sixty leguas, which includes the nation of theSubanos, [39] which is the most numerous in the island, and welldisposed toward the evangelical instruction, as they are heathen, and not Mahometans as are the Mindanaos. The village of Iligan, which is the capital of the jurisdiction, andwhere its alcalde-mayor and infantry captain of the presidio lives, has about one hundred tributarios on the shore; and in the interior, in another village called Baloy, there are about two hundred families, although only thirty come to pay the tribute. In another village, called Lauayan, which is on the other side of Iligan and on the bayof Panguil, fifty [families pay tribute], although there are twiceas many. Then comes Dapitan, which is the seat of the residenceand mission, as the people there are the oldest Christians of theseislands, who went willingly to meet the first Spaniards who came toconquer them, and guided and served them during the conquest, andhave always persevered faithfully in their friendship. For that reasonthey are exempt from tribute. They number about two hundred families;while there are about two hundred and fifty more families in anotherand interior village situated on the headwaters of the same river. The villages situated on the coast in the direction of Samboanganare Dipoloc, with three hundred families; Duyno, with six hundred;Manucan, with one hundred; Tubao, with one hundred; Sindagan, withfive hundred; Mucas, with two hundred; Quipit, with three hundred:with a total of one thousand seven hundred and fifty families, whoare computed to be included in this residence, whose instruction isgenerally in charge of five priests. Within a few years seven priests have given their lives and shed theirblood in this island for the administration of the holy gospel, atthe hands of the Moros and apostates: two in the residence of Dapitan, [40] and five in the district of Samboangan. Of these, one was in Siao;[41] two in Buayen, [42] a kingdom of the Moros; and two others butrecently in this current year of 1656, in the capital of the entireisland--namely, the river of Mindanao, in the settlement whereKing Corralat lives and holds his court. [43] There are, besides, other lathers who have been captives, one of whom died in captivity;[44] and others who have died in the Spanish presidio, at their postsas chaplains. The products of Mindanao and its islands are in general the same asthose of the other islands--namely, rice, palms [_sc. _, cocoanuts], a quantity of wax, vegetables, civet, and wild cinnamon (which is usedfresh). In the island of Jolo, a quantity of amber has been found attimes, and some large pearls. It alone of all the Filipinas Islandshas elephants. Mission to Borney With the opportunity of the oared fleets of the presidio of Samboanga, which--accompanied by a number of Indian volunteer vessels from thedistrict of Dapitan, and others of our missions--have sailed during thelast few years to this great island, and since our fathers have alwaysaccompanied them and acted as their chaplains, a mission has beenformed there at the same time; and the ministries of the Society havebeen exercised in those so remote parts, with not a little gain, andgreat hopes of numerous Christians, since those baptized number sevenhundred--among whom are some of the chiefs of the neighboring islands, who have already offered vassalage to the king our sovereign, andasked for ministers of the gospel. If God be pleased to let our arms inMindanao be free, and if this undertaking that has been begun in Borneybe continued, it will be without doubt to the great exaltation of ourholy faith, and the advantage of the Spanish state in these FilipinasIslands. For, besides freeing the islands from the continual invasions, fires, thefts, and captivities by those pirates, they will enjoy thefertility, wealth, and abundance of this island, which is the largestone of these archipelagos, having a circumference of four hundredand fifty leguas. It is the way-station for the commerce of the richkingdoms of India _extra Gangem_ [_i. E. _, beyond the Ganges], Pegu, Sian, and Camboxa, upon which it borders. In respect to Christianity, great increase can be promised; for the people are, as a rule, docileand of good understanding. Although the faith of Mahomet has made someheadway in the maritime parts--but not with the obstinacy experiencedin other islands--all the people of the interior are heathen. College of Terrenate and its missions The Society maintains a college in the island of Terrenate, which isthe head of the missions of that archipelago, which were hithertosubject to the [Jesuit] province of Cochin in Eastern India. Lastyear they were assigned to this province of Filipinas by virtue of aroyal decree despatched by the advice of the royal Audiencia, by thegovernor and captain-general of these islands, on the occasion of, therevolt of Portugal and India. [45] At present three priests are busiedin this labor: one is the rector who lives in the house and collegeof Terrenate, to look after the ministry of Spanish and Indians inthe presidios of that island and that of Tidore, and the village ofMardicas. The other two visit in mission the many stations in theircharge, as long as there is no minister belonging to each of these. The chief and oldest mission is that of the kingdom of Siao, wherethere was estimated to be at the beginning, eleven thousand sevenhundred Christians, while today they do not number four thousand. Theking of that place has many subjects, and allies in the islandsof Tabuco or Sanguil Bagar, [46] the Talaos, [47] and in Matheo orMacasar. The Talaos number about eleven thousand souls, and theirchief is a Christian. So likewise those of Maganita, Moade, Tomaco, and Sabugan in Sanguil Baçar. There are eight hundred native Christiansin Calonga, the capital of the same island. A Franciscan priest livesthere at present, while the Society, to whom that mission belongs, has no one to send there. From Siao the mission of the province of Manados, in the island ofMatheo or Macasar, is also visited. Formerly it had four thousandChristians, but now Christianity is almost wiped out (even the villagesof our faith, and allied to us) by the raids of the Dutch and theTerrenatans, who favor another nation and one allied with the Dutchand Terrenatans. Inasmuch as the land of Manados is unhealthful, five members of the Society have perished in the enterprise of itsconversion. A short distance from Manados is Cautipa, a part of thesame mainland of Macasar, and subject to the king of Siao, with aboutfour or five thousand heathen families. The fathers lived among themand made some Christians formerly. The former Christian settlements in Gilolo--Sabugo, Moratay, San Juande Tolo, and others of Batachina--which before numbered two hundredand fifty thousand Christians, instructed by our fathers, are alsodestroyed by the same wars with heretics. May the Lord bring it aboutthat that door may be again opened to the cultivation of this vineyard, through the peace of España and Olanda. This vineyard is continued, by way of this district of Batachina, by the Papuans and thence byNueva Guinea--whose farthest bounds are yet unknown, as well as theknowledge of what God has reserved for the evangelical ministers andthe Spanish empire in that unknown land. [48] Father Alonso de Castro, a Portuguese, was an illustrious martyr ofChrist in Maluco, for whom, after he had preached the gospel there forthe space of eleven years, the Moros wrought the crown of martyrdom;in January, 1559--dragging him first through rough places, where heendured imprisonment, and giving him later many wounds; and, lastly, throwing his dead body to the bottom of the deep sea. At the end ofthree days the body appeared on the strand surrounded with emanationsof light. See his life and martyrdom among the illustrious men ofFather Eusebio. [49] China and Japon The relationship with the provinces of Japon and China ought alsoto be included among the ministries of this province, because of thecommunication that their nearness offers, and the present necessity ofthose fields of Christianity imposes obligations on us. The ministersthere have been assisted from here, these last few years, with somealms for their support--especially in the province of Chincheo, whichis the nearest--and wine for the masses, and holy oils, which thosemissions would not have if they were not furnished from here. Theyearnestly petition the aid of more ministers, as those who are thereare few and aged. If many ministers come from Europa, and we have anorder for it, some shall be given to them. THE RELIGIOUS ESTATE IN THE PHILIPPINES [This survey of religious affairs in the islands is taken from the_Chronicas_ (Manila, 1738) of the Franciscan chronicler San Antonio, vol. I, pp. 172-175, 190-210, 214-216, 219, 220, 223-226. ] Chapter XLVI Ecclesiastical theater of the Philipinas Islands 510. Who does not express wonder that the evangelical preaching inthese islands (and more especially at Manila) is so eloquent; thatthe worship in the temples has a veneration as perennial as it isceremonious; that the holy orders maintain themselves in the moststrict observance of their institutes and rules; that the Christianchurch is so happily increased; that devotion is so well received;and that justice is so uprightly administered? For, if one considerswithout prejudice, these are certain precious gems, so resplendent andso exquisite, that the crown of España can glory in adorning itselfwith them--even though it he, as is the fact, the Spaniards who shapethose gems from justice. All this so ennobles these islands thatthey are reported as extraordinary among all these lands. 511. This ecclesiastical theater of the city of Manila demands hugetomes from justice for its history, which the limits of my historydo not permit; and a very ingenious pen for its praises, which is notunited with my lack of eloquence. I have seen some voluminous writingson this subject, which I have no time to follow. I have seen somethat are written so meagerly, that my own interest [in the subject]is offended. May it please God that my design, which confesses itselfdebtor to all, may now find a proper medium. 512. The first church of Manila was erected as a parochial church, under the title of the Immaculate Conception of our Lady, at the endof the year 1571, when the adelantado and conquistador, Legaspi, divided the lands and site of Manila. Although I have read in acertain manuscript that that first erection was made with four clerics, I cannot find in history anything that verifies this statement. Forthe printed histories of these islands state that when the adelantadoLegaspi divided the land, he summoned the natives of Manila and theirruler, Raja Matanda; and, placing the fathers of St. Augustine intheir presence, told them that those were their true fathers, andtheir instructors in the law of the true God, who had come to teachit to them; and there is no mention of any secular. 513. Further, I think that the licentiate Don Juan de Vivero was thefirst cleric who came to these islands. Although he came hither inthe year 1566, in the famous ship "San Geronymo, " five years beforethe conquest of Manila, it is not proved to my satisfaction that hewas ever in Manila; and it is more probable that he remained in Zebu, the first land that was conquered. Another cleric was the licentiateDon Juan de Villanueva, of whom the only thing known is that he wasa priest, and that he lived but a little time--and that after theerection of the church. Another cleric who came earlier [than thelatter] was Don Luis Barruelo, who had been sent to Philipinas by thearchbishop of México, as associate of the above-mentioned Don Juan deVivero, so that they might be the judge-provisors and vicars-generalof all the islands; for the archbishop thought that this provisionbelonged to his care and jurisdiction, as he was the prelate nearestto these islands. But Don Luis Barruelo arrived at the islands inthe year 1577, six years after the foundation of Manila. Therefore itappears that the Augustinian fathers were the only ones who exercisedthe entire government _in utroque foro_, [50] and the parochialadministration of Manila and all the islands. To them succeeded, in the said government, the discalced Franciscan religious, untilthe arrival of the most illustrious Salazàr, first bishop of Manila. 514. This church, when first erected, was poor. Although with the lapseof time it had sufficient incomes, yet, with the fires and continualearthquakes, the church buildings were ruined. Thus, because of theearthquakes of the year 1645, the church of La Misericordia was usedas the cathedral church from November 26, 1652, until June 7, 1662, when possession was taken of the new church. The latter is stillstanding, and was built by the zealous and costly efforts of theholy archbishop, Don Miguel de Poblete, albeit he did not leave itentirely finished. His Excellency placed the first stone April 20, 1654. It was a square slab, and bore the following inscription: "TheChurch being under the government of Innocent X; the Españas, underKing Phelipe IV the Great; and these islands, under Don SabinianoManrique de Lara, knight of the Order of Calatrava: Don Miguel dePoblete, its metropolitan archbishop, placed this stone, April 20, 1654, for the building of this holy cathedral--its titular being theConception of our Lady, and its patron, St. Andrew the apostle. " Itwas completed later (on August 30, 1671), by the dean his nephew, the master Don Joseph Millan de Poblete, who was afterward bishop ofNueva Segovia. It is a beautiful stone building. It is forty brazaslong by fifteen wide, and five high. It has three principal doors, corresponding to the three naves of its structure. Along the two sideaisles it has eight chapels on each side [of the church], with twosacristies--one for Spaniards, and the other for the natives of thiscountry. The capacity of its choir is fifty-two. Its stalls are ofred wood. The steeple is high and beautiful, and has fourteen bells--alarger number and larger in size than the old bells, and lately castanew--and has upper works of wood, which are not used. The church isunder the personal care and watchful management of the archbishop ofManila who is now governing. The houses of the ecclesiastical cabildoare contiguous to the church. [51] 515. Gregory XIII was the one who erected that first parochial churchinto a cathedral, by his bull given at Roma in the seventh year of hispontificate, namely, in that of 1578, at the petition of our PhelipeII, king of the Españas. He assigned it twenty-seven prebendaries ofwhom the king appoints those who are necessary. They consist of fivedignitaries--dean, archdeacon, precentor, schoolmaster, and treasurer;three canons (the fourth having been suppressed by the Inquisition, as has been done throughout the Indias); and two whole and two halfracioneros, by virtue of a royal decree given in Valladolid, June 2, 1604, countersigned by Juan de Ybarra, the king's secretary. Withthe above, and two curas, sacristans, master-of-ceremonies, verger, etc. , this church is very distinguished and well served, and the choiris quite crowded at all canonical hours. At its first erection, theadvocacy of the most pure Conception was bestowed upon this church, and it has been preserved up to the present time. 516. The archbishops of Manila receive the salary of 5, 000 pesos ofcommon gold, by virtue of his Majesty's decree given at Madrid, May 28, 1680; the dean, 600 pesos, by virtue of royal presentation; the fourdignitaries of this holy church--namely, archdeacon, schoolmaster, precentor, and treasurer--each receive 500 pesos, for the same reason;the three canons--namely, the doctoral, the magistral, and he ofgrace--each 400 pesos, for the same reason; the two racioneros, each 300 pesos, for the same reason; the two medio-racioneros, each200 pesos, for the same reason; the master-of-ceremonies, 200 pesos, by a royal decree dated February 22, 1724; the two curas of the holychurch--one for the Spaniards, and the other for the natives andblacks--each 183 pesos, 6 tomins, and 7 granos. Chapter XLVII Jurisdiction of the archbishopric 536. The archbishopric of Manila extends its jurisdiction throughthe entire provinces of Tòngdo, Bulacàn, Pampànga, Taàl, or Balayàn;even to Mindòro and Marindùque; all the coast of Zambales, up tothe point and bay of Bolinào; Laguna de Baì, and its mountains, to Mahàyhày inclusive; and the jurisdictions of Cavite, Marivèlez, and the city of Manila. Chapter XLVIII Ecclesiastical tribunals of Manila 537. For the despatch of its business this archiepiscopalecclesiastical tribunal has its provisor and vicar-general, with hischief notary and fiscals. It has a house which is used as the prisonof the ecclesiastical tribunal, which has a capacious living-room, and separate lodgings for the seclusion of abandoned women. Commissariat of the holy Inquisition 538. There has been and always is in this city of Manila a commissaryof the Holy Office of the Inquisition, appointed by the holy tribunalof México. [52] That commissary is the superior and superintendentof all the commissaries scattered about in the islands--namely, in Cagayàn, Pangasinàn, Camarìnes, Zebù, Ilòcos, and the island ofNegros; and at Manila another private commissary for the fathers ofthe Society, who is always an honored cleric. The tribunal here isformed of the said superintendent-commissary with his chief constableand his notary. Its council of ministers comprises various examinersof books and writings, counselors, and familiars. There are alwaysthree or four superintendent-commissaries appointed, so that in case ofdeath or removal another may succeed promptly to the office; but onlyone of them exercises the office [at any one time]. From the time ofthe venerable martyr of Syan [_i. E. _, Siam], Fray Juan de San PedroMartyr, or Maldonado, the first commissary in these islands (who diedDecember 22, 1599), until the present commissary, the very reverendfather ex-provincial Fray Juan de Arechederra (a son of the convent ofSan Jacinto de Caracas, of the province of Santa Cruz of the Indias, and graduated with the degree of doctor from the celebrated universityof México), this office of superintendent-commissary has been vestedin the religious of our father St. Dominic successively, withoutother interruption than the short interval of seven years--whenan Augustinian, Father Joseph Paternina, exercised the office, beginning with October, 1664, when he succeeded father Fray Franciscode Paula, until July of 1671. Then father Fray Phelipe Pardo, afterwardarchbishop of Manila, assumed the office, because of the dismissal ofFather Paternìna from his office by a sentence of the holy tribunalof México, because he unjustly issued acts against and arrested thegovernor of these islands, Don Diego de Salcedo. This commissariathas always been a post of great honor, authority, and credit, and isfor that reason eagerly sought by the most distinguished members ofthe order. But, the tribunal of México having requested the fatherssuperintendent-commissaries to make investigations, in order to actas such, the Dominican fathers excused themselves, as they live herewithout incomes, and were unable to make investigations because oftheir increased expenses; and Father Paternìna being in México onthat occasion, he easily obtained the office which afterward costhim so much. Tribunal of the Holy Crusade 539. The erection of the apostolic and royal tribunal of the HolyCrusade in the city of Manila (as the capital of these islands, where the royal Audiencia resides), had its foundation in the generaldecree of Phelipe III, given in San Lorenzo, under date of May 16, 1609. [53] In consequence of that decree, that tribunal is composedof a commissary-subdelegate-general, who performs the duties ofpresident, and is appointed by his Majesty, with the advice of thesupreme council of the Holy Crusade; an auditor, who is the seniorauditor of the royal Audiencia; and the fiscal of the same body--allof whom receive a special salary for their duties. For the computationof its accounts, the senior accountant of the royal officials serves, in accordance with the terms of the above-mentioned royal decree. Fortheir business they have a secretary; a chief notary, with a salary;and four notaries, without any assigned salary, but who receivethe fees from the business transacted by them. For the expeditionof the bulls (which are published biennially in these provinces), the suitable number, and at all prices--bulls for the living andfor the dead, _de lacticinios_, and of composition [54]--are sentfrom Europa, with the bundles of despatches and instructions fromhis Majesty and from the apostolic commissary-general. Having beenfirst examined and numbered before the subdelegate-general, they aredeposited under good security in the royal magazines of this capital, where pay-warrants are issued for the treasurer-general or manager, into whose charge this business is given. 540. From the first foundation, it was established that thepreaching of each biennial term should occur on the twenty-eighthof October. But with the beginning of the year 1736 that date wastransferred to the first Sunday in Advent, by order of his Excellencythe commissary-general, so that the preaching might be on the samedate in all the kingdoms and seigniories of the royal crown. 541. The management and despatch of this concession, and the collectionof the alms and proceeds from it, were regularly included, annexed, in the agreements which were made with the royal apostolic tribunalof the City of México--the treasurer-general of the kingdom naming asubstitute deputy, who should have in his charge the matters pertainingto these Philipinas. When that was omitted, it was in charge of theroyal officials of these treasuries, in accordance with the royaldecrees which have so provided it. Certain publications intervened, which were entrusted, by special arrangement, to the inhabitantsof Manila, independently of the treasurer-general of México. Butlately, the dependence of Philipinas on the arrangements of thatkingdom having been dispensed with, a solemn agreement was made withthe royal apostolic tribunal of this capital, for the six biennialsof the thirteenth concession, by General Don Joseph Antonio Nuño deVillavicencio, proprietary regidor of this city (who obtained a letterfrom his Excellency the bishop, an inquisitor, and former apostoliccommissary-general of the said Holy Crusade); and the said contracthaving terminated, a new one was made by General Don Diego Zamudio, an inhabitant of the said city, who is charged with this enterprisefor the six biennials of the current and fourteenth concession. [55] 542. For that expedition the said treasurers give bonds in sufficientform. They appoint the receiving treasurers, who attend to the expenseof bulls in all the villages of the provinces that are included inthis jurisdiction, and place the proceeds of this concession, as theybecome due, in the royal treasury of Manila, or in those of México, according to the agreement at the time of contract. Chapter XLIX Churches and colleges of Manila Royal chapel 543. Inside the walls of the city of Manila, and at the extremenortheast by north section of it, stands the royal chapel, whichhas the title of Nuestra Señora de la Encarnacion [_i. E. _, our Ladyof the Incarnation], and contains the most holy sacrament. It is avery elegant structure, and was founded by Governor Don SebastianHurtado de Corcuera. It is used for the chapel functions of the royalAudiencia, for the spiritual administration of the royal hospital forthe soldiers of the army, and for their burial. For this last purpose, the chaplains go without any subordination to the parish church, wearing the cope, and with cross carried high, through the publicstreets to the said royal hospital for the bodies of the deceasedsoldiers, which they carry with all manner of solemnity to the royalchapel, where they are buried. For the above, and so that they mayserve in the chaplaincies of the galleons in this line, and for thedivine worship of the said chapel, the chapel has its chief chaplain, and a number of royal chaplains, sacristans, and other ministers, who serve it with great decorum and pomp. This is a rich church, andis beautifully adorned with altars, reredoses, pulpit, and sacristy;it has choir, organ, and a goodly band of singers; and rich ornaments, and sacred vessels of silver and gold--and, in particular, a monstranceof pure gold, valued at eleven thousand ducados. Royal hospital 544. Not very far from this royal chapel, and more toward the centerof the city, is the said royal hospital, for the soldiers of theManila camp. It has its own chaplain, manager, physician, surgeon, apothecary, and all the other necessary provisions. Royal seminary-college of San Phelipe 545. His Majesty asked Don Fausto Cruzat y Góngora, governor of theseislands, by a royal decree of November 28, 1697, to inform him whetherthere was or was not a seminary-college for boys in Manila, for theservice of his cathedral church; and that, in case there were not, he should set about its foundation and building. He was to advisehis Majesty of the expenses necessary for it, and for its necessarymaintenance. The governor reported; and, by another royal decree ofApril 28, 1702, the piety of his Catholic Majesty decided upon thefoundation of a royal college in the city of Manila, which should be aseminary for eight seminarists. The sum necessary for its building andmaintenance was to be appropriated from the funds accumulating fromvacancies in the bishoprics of these islands, and from the tithes;and, if necessary, from the funds of the royal treasury. All was tobe done with the advice of the archbishop of Manila, and his Majestywas to be informed of all that was done. Everything was carried outby the governor and master-of-camp, Don Domingo de Zabálburu; and, with the approval of his Excellency the archbishop, Don Diego Camachoy Avila, the plans for the building of the seminary were begun withall possible energy. By a general meeting of the treasury tribunal, held May 22, 1705, four thousand pesos were appropriated to GeneralDon Miguel de Elorriaga for the encouragement of this enterprise. 546. With the arrival at these islands of the patriarch of Antiochia, Cardinal Don Carlos Thomas Millard de Tournòn, [56] in the year1704, and with the stay of the abbot Don Juan Baptista Sidòti [57]in the islands, until he went to Japon, that work was strengthenedby various alms, which the said Sidòti went about collecting for it, until he succeeded in giving it a stone foundation one vara high. Theseminary was called San Clemente, in honor of the pope. [58] Thenwriting to Madrid and to Roma the progress that had been made--namely, that the seminary was already in operation, and that the numberof the seminarists exceeded twenty, and attributing that glory tothe said gentlemen and to their efforts, it was advised that thesaid cardinal should select those persons whom he thought properfor master and rector. Pontifical commission was assigned him forthat, and in fact, in the year 1707, the licentiate Don Gabriel deIstùris was appointed rector, and the bachelor Don Hypòlito del Rioas master of the seminarists. On November 28 of that year, the firsteight seminarists were received by the governor of these islands, DonDomingo de Zabálburu. The archbishop and governor of these islandshelped in all these plans, and, in addition to the above alms, contributions were made from the revenues of the royal treasury. 547. Having been informed of all this news, the apostolic nuncio atthe court of España presented himself before the Catholic Majestyin the name of the pope (who had been informed by the archbishopand the governor of Manila), asking that his Majesty would deign toconsider as valid the said foundation in the aforesaid form in thecity of Manila--since it meant glory to his crown to have a seminaryin these islands, from which so many advantages would follow forthe spread of the Catholic faith in Japon, and China, and amongother barbarous peoples, by rearing subjects in the said seminary invirtue and learning as evangelical ministers, of whom there was somuch need. That was to be without any expense to the royal treasury, since some of its seminarists were supported with alms, and some withthe revenues that belonged to their own houses. 548. His Majesty consulted his royal Council of the Indias. Fromtheir examination of the matter a royal decree resulted, dated atMadrid, March 3, 1710, and countersigned by his Majesty's secretary, Don Felix de la Cruz Ahèdo, and with the rubrics of five members ofthe Council of the Indias. In it his Majesty manifests his just angerat such innovations and prejudicial proceedings through the agencyof foreigners, when his Majesty had ordained it so long beforehand;and that, with what had been done, there should be given room for suchprogress to be attributed in the Roman court to the active diligenceof foreigners, when his Catholic zeal had sent, at the cost of hisroyal treasury, and maintained in these parts the great number oflearned regular missionaries [who are there] for the conversion [ofthe heathen], and the propagation of the holy gospel. He was angryalso because this news had come to his royal ears by other vehiclesthan his vassals and ministers, and that foreigners had been allowedin these islands without his royal consent. 549. Therefore, in the said royal order, his Majesty commands thatall the foreign seminarists be taken out of the said seminary, andthat only the eight before decided upon be left, since those were hisvassals. He allows at the most, sixteen boarders, and all those shallenter only by permission of the governor of these islands, as thevice-patron; and the building of the said seminary which his Majestyhad before ordered shall be promoted. If there should be persons, who in good faith would have aided the new seminary with buildings, incomes, and other gifts, it is asked that they consent to apply theseon the building of the seminary intended and ordered by his Majesty. Incase that they do not agree to that, the just price of whatever canbe useful for this desirable end shall be paid to them; and what isuseless shall be restored to its owners, except such buildings asmay not be necessary, which shall be immediately demolished. 550. By virtue of the royal decree to the royal Audiencia, and thosedecrees which accompanied it for the archbishop and governor of Manila, the building which (as above stated) was already begun was demolished, and today it is used as the summer palace of the governors; and allthe orders expressed in the said decrees were carried out. On May6, 1712, the course of arts was inaugurated in the royal seminaryof San Phelipe (for thus did his Majesty order it to be called, and that the name of San Clemente be erased), with the bachelor DonBartholome Caravallo, presbyter, as master. He was appointed by decreeof the superior government, during the governorship of the countof Lizarrâga, Don Martin de Ursua. Doctor Don Francisco Fermin deVivàr was appointed master of theology on July 5, 1714. At his death, the master Don Ignacio Mariano Garcia, who is at present doctor intheology, canon of this holy church, and rector of the said royalcollege, succeeded to the office. After that time, they began to havepublic theological theses there, with the help of the communities ofManila. Still later, esteeming it advisable for the royal treasury, the offices of master of arts and theology were suspended, and onlythat of master of grammar is preserved. The seminarists who maychoose to continue their scholastic studies, go to the universityof Santo Thomas to hear lecturers there. That is the present course;and the said seminarists, after being present at the service of thecathedral church--their first duty--go to the university of SantoThomas for the ordinary lectures which are given to them. Royal professorships 551. In the year 1717, his Majesty (may God preserve him) sentthree professors to the city of Manila, with suitable salaries, to erect and conduct three professorships--of canons, institutes, and laws: these were in fact, erected and conducted in this city, inone of its most notable and roomy houses. In the year 1724, becauseof the promotion by the king of Don Julian de Velasco, one of theprofessors, to the royal Audiencia of México, and as there were nosuitable persons [for these chairs] the royal Audiencia of theseislands communicated that fact to his Majesty on June 10, 1726, aswell as the small results and increased expenses that were experiencedfrom those professorships. Therefore, the royal Audiencia had madeprovision, while awaiting a new royal order, for maintaining the twoprofessorships, with the same two lecturers who held them. However, there was some change, the professorship of canons being given to thevery reverend father Pedro Murillo Velarde, of the holy Society ofJesus; while the place where the lectures were given was changed tothe college of San Ignacio, of the same Society, where its provincialgenerously assigned a room for the exercise [of these lectureships]and for literary functions. In view of that, the king ordained, byhis decree of July 26, 1730, the suspension of everything enactedtherein by that Audiencia--doing away, for the time being, with thefoundation of the royal university; and saving the royal treasurymore than ten thousand pesos per annum, which had been fruitlesslyspent. Now, very recently, his Majesty, by a decree dated San Lorenzo, October 23, 1733, has determined that there shall be a chair of canonsand another of institutes in the college of San Ignacio; and he alsodetermines that there shall be the same at the university of SantoThomas. Such is the present condition of the king's professorships, until a new order is given. Royal seminary of Santa Potenciana 552. The royal seminary of Santa Potenciana was built in Manila, where it is situated, in the year 1591. At that time Don FrayDomingo de Salazàr was bishop, and he aided it with his alms;while the governor of the islands was Gomez Perez Dasmariñas. It was established in some houses and on a plot of ground givenfor that purpose by Captain Luis de Vibanco, factor of the royaltreasury. There also was built the church with the title of St. Andrewthe apostle, the patron saint of Manila. That church is thought to be[on the site of] the ancient chapel of St. Andrew which, as appears, was in that same spot, according to several papers which I have seen ofthe year 1580. The seminary has been, and is, used for orphan girls, the daughters of Spanish parents, to give them good education andrearing. It is under the royal patronage; and his Majesty takes careof the maintenance of the seminarists, and helps them as far as may benecessary. Some pupils, some servants, and even some reformed women arereceived also. For the last named, Licentiate Don Francisco Gomez deArellano, archdeacon of Manila, and provisor of this archbishopric, built a separate room. He furnished the reredos of the principalaltar, and gave several other alms and support for the purpose ofchanging that seminary to a monastery of nuns; but he was unable toattain his purpose, for God cut short the thread of his life. Theyhave their own chaplain, their rectoress, and their portress; andthey live safely retired and with holy mode of life. Royal brotherhood of the Santa Misericordia 553. The royal brotherhood of the Santa Misericordia of the city ofManila is composed of the members of the most prominent families ofManila. They have their overseer, twelve deputies, and a secretary, who form their executive board, besides other officers for theirnecessary transaction of business. They were established in imitationof the one which was erected in Lisbôa, in the year 1498, by the mostserene queen of Portugal--Doña Leonor, at that time the widow of DonJuan the Second, who had died in the year 1495 as appears in all thePortuguese histories. Their founder was a Trinitarian religious ofpraiseworthy life, one Fray Miguel de Contreras. The Misericordiaof Manila is due to the pious and fervent efforts of that venerableservant of God. Father Juan Fernandez de Leon, a secular priest, a native of Gibra-Leon, in the county of Niebla in Andalucia, at thetime when this archbishopric was governed by the very reverend fatherFray Christoval de Salvatierra, [59] of the Order of Preachers, andthe Philipinas Islands by Don Luis Gomez [_sic_: error for _Perez_]Dasmariñas. This holy brotherhood was established April 16, 1594, withthe liberal alms of all the nobility of Manila, and the above-namedgovernor was appointed its first overseer. The three who coöperatedfor its establishment and the formation of its constitution, wereFather Peréyra, of the holy Society of Jesus, father Fray Marcos deLisbôa, a Franciscan, and Don Christoval Giràl, all three of themPortuguese. In the church of the Society of Jesus at Manila met themost reverend father Fray Christoval de Salvatierra, the venerable deanDon Diego Basquez de Mercado, and the said venerable Juan Fernandezde Leon; the venerable fathers Antonio Sedeño and Raymundo de Prado, of the holy Society of Jesus; the venerable fathers Fray Agustinde Tordesillas, Fray Marcos de Lisbôa, Fray Alonso Muñoz, and FrayJuan Bautista, of this seraphic [_i. E. _, Franciscan] province;together with the magistrates, regidors, and superior officers ofthe army of the city, and other persons of education and talents, both ecclesiastics and laymen. 554. Thus erected, and in accordance with its erection, the SantaMisericordia remained with the temporal management, and our provincewith the spiritual management, of the hospital, which from that timebegan to be called the Misericordia [_i. E. _, "House of Mercy"] of theFranciscan fathers--which before had been cared for by the venerableLeon and our venerable Fray Juan Clemente; and the erection of thesaid hospital in proper shape was considered. 555. They built a church with the title of "Presentacion de NuestraSeñora" [_i. E. _, "Presentation of our Lady"], and a house and seminarywith that of Santa Isabel, in order to rear Spanish orphan girls withthorough instruction in Christian doctrine and with good morals. Ithad a rectoress to care for and govern it, and a portress. Thencethe girls go out with dowries sufficient for the estate [of marriage]to which they naturally tend, for which purpose the holy Misericordiaappropriates sixteen thousand pesos. The girls who study there, whoall the time are supported with whatever is necessary, number aboutsixty, besides some pupils, six slave girls, and other servants. Fortheir expenses and those of their chaplains ten thousand seven hundredpesos are appropriated. It is a seminary of so great reputation andhonor that, although it has been used from its beginning as a refugefor girls--the daughters of poor Spaniards, whom the brothers obtainfrom various houses and from Santa Potenciana--the best citizensof the community do not hesitate today to send their daughtersthere. Thence they go out to assume the state of matrimony, or asnuns of St. Clare. Their church is very capacious, of beautifularchitecture, and very richly adorned. It was used as the cathedral(as above stated) until the year 1662, when the cabildo took possessionof its new church. 556. Not only does this brotherhood have in charge today the supportof this girls' seminary, and of the hospital of the Misericordia(although the latter is at present under the charge of the hospitalorder), but there is no class of persons which does not experiencethe charity of this holy house, through the generous alms that itsexecutive board distributes. If the royal Misericordia of Lisbôa boaststhat 30, 000 ducados of private alms and other sums, which are spentnearly every year for the redemption of captives, were distributed inone year, there is not a year that this great charitable institutiondoes not spend 70, 000 pesos in various purposes of charity, such asthose already mentioned--poor Spaniards who are unwilling to askalms, and prisoners, and masses for the blessed souls--so that itis estimated that this holy house has given 3, 448, 506 pesos in almsfrom the year 1599 until that of 1726. That sum has been producedby the pious bequests that have been left for charitable purposesby the inhabitants of Manila. To this should be added the advancesthat have been made to the general fund of these islands, in casesof extreme necessity and invasions by the enemy, in the years 1646, 650, 653, 663 to 668, and to that of 1735. The total, according toan accurate computation, amounts to 1, 069, 099 pesos. 557. The Misericordia takes care of the financial affairs oftwenty-nine collative and of ten laical chaplaincies; and, in theroyal college of San Joseph, of two fellowships. 558. It is governed by its own special rules, and their observanceimposes the obligation of mortal sin. It has remarkable andvenerated reliquaries. It enjoys many privileges from the supremepontiffs, and innumerable indulgences. It is under the immediateroyal protection by a royal decree of his Majesty, dated Sevilla, March 25, 1733, countersigned by Don Miguel de Villanueva, the king'ssecretary. Concession was granted in that decree to place the royalarms in their church and college; to go out as a corporation on HolyThursday to make the round of the stations; and entire credit is tobe given in all the tribunals to the instruments of the secretary ofthe executive board. Other charitable institutions 559. There are other charitable institutions in Manila in emulationof that of the holy Misericordia, although not so wealthy: in thecathedral church, in the seraphic tertiary order of the conventof Manila, in that of the convent of Dilao, in [the convent of]St. Dominic, in their convent of Binondoc, in their beaterio, in theconvent of the calced Augustinian fathers, in that of the discalcedAugustinians, and in that of the Society. All of them serve as a refugefor the poor; for from them is obtained money in proportion to goodsecurities, and on pledges of gold and silver, at moderate rates ofinterest, for the trade of merchants, with which the poor Spaniardsengage in business and increase their wealth. Their returns are usedfor the various charities purposed by the founders who placed theirmoney there--such as divine worship; alms for the orders; dowries forpoor Spanish, Indian, and mestiza girls, and for those of the Caviteshore; alms for the self-respecting poor; hospitals and prisons;and suffrages for the blessed souls in purgatory--which are perennial. Chapter L Curacies and employments of religious in this archbishopric Curacies 560. There are thirteen secular curacies and their visitas in all thearchbishopric of Manila. In the Manila cathedral there are two--onefor Spaniards, and one for natives. In the province of Tongdo is thecuracy of Santiago; that of La Hermita de Guia, and that of Quiapo, thelatter being an archiepiscopal house. In the jurisdiction of Cavite, the curacy of that port and city, and that of the natives of SanRoque. In the province of Balayàn, the curacy of Balayàn and that ofEl Rosario. In the province of Laguna de Bai, the curacy of Tunasàn, that of Tabùco, and that of Santo Thomas in the mountains. In thejurisdiction of Mindòro, the curacy of Lubàn. In all those curaciesthere are now administered about [_blank in original_] souls. Calced Augustinians 561. The calced Augustinian religious have their convent and churchwithin the archbishopric. It is all of stone arches, and is locatedin Manila; and art has employed all its beauties in its building, and it is of special size and beauty. There live, as a general thing, fifty religious, all of well-known talents; and they have quarters fornovitiates and study, for those who need them. This was the first orderwhich (in the year 1565) conquered these islands; through their firstprelate and father of them all, the venerable Fray Andrès de Urdanèta, a Biscayan, and a son of the convent and province of México. Thisconvent of Manila is the head of all the province of DulcissimoNombre de Jesus, and of all the parochial convents that are possessedthroughout the province by the Augustinians, to wit, as follows: 562. In the province of Tongdo: the convents of Tongdo, Tambòbong, Malàte, Parañaque, Pàsig, and Tagui. According to the last census, those convents minister to 21, 959 souls. 563. The sanctuary of Nuestra Señora de Guadalùpe on the river ofManila, where there are no Indians in its charge, and where only afew religious stay for the worship of that holy image. 564. In the province of Bai, the province of San Pablo de los Montes, which has in charge 2, 600 souls. 565. In the province of Taàl or Balayàn: the convents of Taàl, withthe holy sanctuary of the miraculous Virgin, and of Casàysày and itsadministration; that of Bàuan, that of Batàngas, that of Tanàuan, that of Salà, and that of Lipà--with 14, 628 souls. 566. In the province of Bulacàn: the convents of the villages ofBulacàn, Dapdap, Guiguintò, Bigàa, Angàt, Baliuàg, Quingua, Malòlos, Paombòng, Calumpit, and Hagònoy--with 23, 303 souls. 567. In the province of Pampanga: the convents of the villagesof Bacòlor, Macabèbe, Sesmòan, Lubào, Vauà, Minàlin, Bètis, Pòrac, Pueblo de México, Aràyat, Magàlang, Tarlàc, Gapàng, Santòl (with itsmissions, and the new village of San Sebastian), San Miguel de Mayòmo, Candàba, Cabacsà, Apàlit--with 38, 513 souls. 568. In the mountains of the same province of Pampanga, within aradius of twenty-four leguas, there is a most flourishing mission ofseveral barbaric nations, in which 4, 500 souls are converted. [60] 569. The order of our father St. Francis of the discalced religiousfollowed the Augustinians in point of their establishment in theseislands; but I shall leave them for the last place in this book, inorder to give precedence to the guests from outside, who honor my work. Society of Jesus 570. The holy Society of Jesus came to these islands with theirtwo vigorous apostolic leaders, Father Antonio Sedeño and FatherAlonso Sanchez--who were most helpful companions of Don Fray Domingode Salazar, the first bishop of Manila--in the year 1581. They havetheir principal college in Manila, whose titular is St. Ignatius. Itis a sumptuous edifice, and head of all the colleges (which are eightin number, the houses proper of the order), and of all the residencesand missions of these islands. In this chief college is situated thepontifical and royal university of letters. 571. It is assured that Pope Julius III was the first to concedethe power of granting degrees to the holy Society of Jesus, onOctober 22, 1552; but only to Jesuit scholars. Afterward Pius IVextended this faculty to outside students, August 19, 1561. Lastly, it was all confirmed by his Holiness, Gregory XIII, May 7, 1578, that pope declaring that the prefect of studies could give thedegrees. Urban VIII, on petition of the sovereigns Phelipe IIIand Phelipe IV, decreed that degrees could be given in the Indiasby the hands of the bishops, in the colleges of the Society, aswas once practiced in Manila by Archbishop Serrano. And becauseit was not continued, that college of San Ignacio availed itselfof the privileges already noted, and of which mention is made inlibro i, título xxii, law ii, of the _Recopilación de Indias_. [61]Wherefore it appears that the holy Society gave degrees in Manilaby pontifical and regal authority. Later his Holiness, Gregory XV, by his brief _Apud S. Mariam Mayorem_, conceded, on August 8, 1621, the same privilege, but with the following restriction, _præsentibusad decennium dum-taxàt valituris_, and that decennial was completedin the year 1631. Then on May 12, 1653, a royal writ of execution wasissued, granting authority to graduate students from the college of SanIgnacio or that of San Joseph. In the year 1718, the royal universitywas started in these islands, and it was maintained until the year1726. As one of the professors was promoted to the royal Audienciaof México, the chair of the morning classes in canonical law wasgiven to the very reverend father Pedro Murillo Velarde, of the sameSociety, who had been professor of these branches in the universitiesof Granada and Salamanca, as a collegiate in the imperial universityof San Miguel of Granada, and of the chief [college] of Cuenca atSalamanca. But on account of the increased expenses occasioned bythis royal university, and as the benefits derived therefrom, asexperience demonstrated, were little, this royal Audiencia of Maniladetermined that these professorships should be located--as it were, intrust--in the college of San Ignacio of Manila. That was in fact done, the Society showing this courtesy to his Catholic Majesty--until, by adecree dated July 26, 1730, those professorships are now suppressed, and other provision has been made. Now, very recently, the chiefcollege of San Ignacio has, besides the privileges above cited, two new chairs--one of canonical law, without a salary, directed bya religious; and the other of institutes, under a layman, with fourhundred pesos of income, in accordance with a decree from the Escorial, dated October 23, 1733. The college is authorized to grant degreesin canons, laws, and other branches by his Holiness, Clement XII, by his brief of December 6, 1735. Many are taking those studies, andare deriving great advantages therefrom. Their literary exercises arevery excellent, and continue [throughout their course of study] underthe careful guidance of the holy Society, which is not a new thing. 572. The royal college of San Joseph, contiguous to the above collegeof San Ignacio, and near the royal gate of Manila, has for its origina royal decree of Phelipe II, dated June 8, 1585, wherein the governorof these islands--who was to confer with the bishop of the islandsas to the means--was ordered to institute a college, and supportreligious who were to teach Latin, the sciences, and good morals tothose who should attend. In obedience to that decree, the said collegeof San Joseph was founded in the year 1595. Twelve fellowships werecreated, and one thousand pesos assigned from the royal treasury. Adeed of it was given on condition that the college was to be calleda royal college, and that the arms of his Majesty were to be placedon it. A few years afterward, by the will left by Estevan Rodriguezde Figueròa, governor and captain-general of the island of Mindanào, this college was established from the foundations in his name. It hada sufficient number of students, and a continually brilliant exercisein the branches of learning, which is flourishing in these times. Itsantiquity, and its precedence to that of Santo Tomas, is defined bythe royal Council of the Indias, in a contradictory judgment, whichappears from a royal decree or writ of execution dated March 12, 1653. The title _Real ad honorem_, with authority to place it on allits acts and despatches, and to place the royal arms on its gates, as we now see them, is a concession of our Catholic king, by hisroyal order of May 3, 1722. Therefore this college is held in esteemand has a remarkable popularity. 573. In the province of Tongdo [the Society has] [_marginal note_:residences or missions] in the villages of Santa Cruz, outside theManila walls, and in San Miguel on the river of Manila; up the rivertoward Laguna de Baì, in the villages of San Pedro Macatì, San Matheo(with the missions of San Isidro, and Paynàan in the mountains), Antipòlo, Tàytày, Caintà, Mariquìna, Silàn, and Indàng. In the jurisdiction of Cavìte, in the village of Cavìte el Viejo[_i. E. _, old Cavite], and in the port of Cavìte, a college withoutadministration. In that of Marivèlez, in the village of Marigondòng. In the jurisdiction of Mindòro, in the island of Marindùque, in thevillages of Boàc, Santa Cruz de Nàpo, and Gàsang. 574. There is a beaterio, in the city of Manila, of respectableIndian women with their mistress, who have withdrawn from the world, and are employed in holy living and exercises. Although the fathersof the Society do not have charge of it and its government, becauseof the prohibition in their statutes, it is, through the common errorof the crowd, called "Las Beatas de la Compañia" ["Devout women ofthe Society"], for they hear mass, confess, and receive communion intheir church at the college of the Society. 575. The number of souls in charge of the fathers of the Societythroughout these islands and the Marianas, according to the latestcomputation (of which the fathers have informed me), is one hundredand seventy thousand. This is all the total that I know from this point on, for the otherbishoprics, which are lacking. St. Dominic 576. The first religious of the order of our father St. Dominic whowere known to have come to this archipelago were in the year 1581--thefirst bishop, Don Fray Domingo de Salazàr, and his associate, FrayChristoval de Salvatierra, the only survivor of a very fine missionthat his Excellency brought. But the first mission that came toestablish itself in Manila consisted of fourteen religious, under theirvicar-general, Fray Juan de Castro, in the year 1587, on the eve of[Mary] Magdalene. This holy religion has the merit of being more strictin Philipinas than in Europa; for its members do not receive honorabletitles or its convents incomes. Their habit is of unmixed frieze, andthere is nothing to be asked for as a dispensation in their regularobservance. They have a very fine convent in the city of Manila, whichsupports about thirty religious of virtue and learning. It is thechief convent of this most religious province of Santissimo Rosario. 577. The pontifical and royal university of Santo Thomas, incorporatedin this holy province of Santissimo Rosario of our father St. Dominic, must recognize as its origin that venerable servant of God, the mostillustrious and reverend Don Fray Miguel de Venavides, of the sameorder, who while archbishop of Manila, planned this so noble a work inthe year 1610--giving all his library and about one thousand pesos, which was the amount of his property, to begin its foundation. Hewas followed by Don Fray Diego de Sória, of the same order, andbishop of Nueva Segovia in these islands, who bequeathed all hislibrary and three thousand eight hundred pesos for the continuationof this work. Consequently, by the year 1620 it already had lecturersand masters for the public teaching of the sciences, by order of thesuperior government and the Audiencia of these islands, as appears fromthe _Recopilación de Indias_, libro i, título xxii, ley liii. [62]After that three pontifical briefs were obtained, each one _addecennium_, empowering them to graduate students from the coursesof philosophy and theology. But Don Phelipe IV by his letter to thecount of Siruela, his ambassador in Roma, petitioned and obtainedfrom his Holiness Innocent X the bull commencing _In supereminenti_, given at Roma, November 20, 1645. In that bull his Holiness erects auniversity in the college of Santo Thomas in due form, with all theexemptions and privileges that other universities have, under thecare of the Order of Preachers. Authority is given to the rector toconfer degrees, establish statutes, and appoint officials, his Holinessgiving them the names proper of university, etc. , until an independentuniversity of general studies should be founded in Manila. Afterwardthe king, by a royal decree, dated Madrid, May 17, 1680, admittedthe said university under his patronage and royal protection; andordered the governor, Audiencia, archbishop, and orders to so regardit, and to observe its statutes and exemptions. By another decree, dated Madrid, November 22, 1682, the king concedes authority forthe erection of the chairs of laws and medicine in Santo Thomas. Byanother quite recent decree, dated San Lorenzo, October 23, 1733, the king grants to the university of Santo Thomas two chairs--one ofcanonical law, which is held by a religious who receives no salary;and the other of the institutes, in charge of a layman, appointed bythe royal Audiencia, and assigned a salary of four hundred pesos perannum, payable from the royal treasury, and to be taken from [fundsarising from] the vacant sees of the archbishop and bishops of theseislands. The same favor is conferred upon the college of San Ignacioof the Society. At present these two chairs are being maintained inboth places. A petition having been made to his Holiness in behalfof the said university, that authority be conceded it to graduatestudents in the laws from it, his Blessedness Clement XII (who is atpresent governing the Church), concedes this, granting said chairsto the university. His bull _Dudum emanarunt_, promulgated in Roma, September 2, 1734, in which he inserts the letter of Innocent abovecited, and the permissions and prerogatives there expressed (whichare those of general universities), incorporates the said chairs, and those which may be founded in the future, so that the universitymay be able to graduate students in them, and so that the graduatesmay enjoy all the exemptions which are there mentioned. 578. Thus does the order maintain that university, and it has men thereof excellent learning and qualifications for public teaching. There area sufficient number of students and collegiates who hear instruction, illustrated in the public literary exercises in the sciences, and withall the other aids necessary. Its material edifice is very substantialand large and has a sufficient number of apartments and class-roomsof goodly capacity. It is located next door to the convent of ourfather St. Dominic in Manila. 579. The seminary of San Juan de Letràn was started by a Spaniardof excellent life, called Brother Juan Geronymo Guerrero, who hadin charge the rearing and teaching of poor and orphaned Spanishboys--whom, partly with his own money but more with alms, he wassupporting and had gathered in his house. For that purpose hisMajesty granted him an encomienda in Ylòcos for the support of thesaid boys. When he became quite old and helpless he retired, withthe permission of the archbishop, to the infirmary of St. Dominic, where he died a religious, having renounced in due form his house, encomienda, and all his other property, so that he might give themto the order. The latter was to take charge of the education of thesaid orphans. So in effect the seminary of the said boys was given tothe order of our father St. Dominic with all the aforesaid incomes, besides a piece of land one hundred brazas long by fifty wide (whichthey were to choose) in the Parián--free, and without paying land-taxto the city--as a help toward its support. That transfer was made bydecree of Governor Don Sebastian Hurtado de Corcuèra, dated Manila, June 18, 1640, as appears from the first document in the book ofthe foundation of said seminary. In that book is seen its erectioninto a seminary with the advocacy of St. John of the Lateran, asappears from the acts of the archbishop and provisor, and from theother solemnities, found on leaves 5-11 inclusive. Their principalrule was the education of the said orphans, so that they might gothence as soldiers, and to occupy other posts in the community. Nowmost of them become priests, studying the branches of philosophy andtheology; and almost all the seculars of the bishopric of Camarines, and many others in the other bishoprics of the islands, come from thatseminary. From the said seminary, there have been already graduatedwith great credit four doctors through the university of Santo Thomas, two of whom are now canons of this metropolitan church--one, provisorof Ylòcos; and the other, chief chaplain of the Misericordia. Someincomes in the royal chapel have been added to the said seminary, anda seraphic tertiary order with which fifty collegiates are regularlymaintained in education for the order of our father St. Dominic. 580. In the suburbs of Manila, the Dominicans have the hospital of SanGabriel for the Chinese, and the convent and church of Santos Reyes[_i. E. _, "holy kings"], with the administration of the same ChristianChinese, who live and trade here. 581. In the province of Tongdo, this order has charge of the villageof Binondòc and the convent of San Juan del Monte (but without anyadministration), up the river of Manila. 582. In the province of Pampànga, the convents and administrationof the villages of Abocày, Sàmal, Oriòng, Oranì, with some visitasand missions. In these administrations they have in charge sixteenthousand souls. In the port of Cavite, a convent without administration. 583. Inside the city of Manila, the royal beaterio of Santa Cathalinais incorporated with the province of Santissimo Rosario. It wasestablished in the year 1695, in the house and on the ground givenfor that purpose by Don Antonio Esguerra with some shops of theParián for its support. Accordingly, some _beatas_ [_i. E. _, devoutwomen] lived there in retreat for some years, in the care of theDominican religious. Later General Don Juan Escaño took charge of themaintenance of the said beatas. He left a considerable portion of hisproperty for that purpose, specifying that there should be fifteenSpanish beatas for the choir, and sufficient lay-sisters to takecare of the beaterio. Today it is a house worthy of deep venerationand respect. The king has incorporated it in his royal patronage, with authority to have a public church with bells and a choir, andpermission to celebrate the divine offices. They have a cloister, andprofess the tertiary order of the Dominicans. The only thing necessaryto perfect their lives, and which they desire, is profession as nuns. Discalced Augustinians 584. The discalced religious of the great father of the Church, St. Augustine, entered Manila in the year 1606. Although they werethe last evangelical workers, their apostolic zeal has extended inrivalry to the first ones, and they have attained abundant results fromtheir labors, in the reduction of the most barbarous islanders, andin the exemplary lives of their reformed religious. The first conventin which they lived was the one now called San Juan de Bagongbáyan, outside the walls of the city of Manila. It was established with thetitle of San Nicolas de Tolentino, which is still preserved (withoutadministration), with the veneration merited, not only by their primacybut by the miraculous image of Nuestra Señora de la Salud [_i. E. _, "ourLady of health"] who is venerated there. Later, a convent was erectedin due form under the ancient advocacy of St. Nicholas of Tolentino, that saint being today the titular of that most strict province. Inthat convent, which is inside and near the walls of Manila, thereare generally maintained thirty or forty religious. They have thereputation of being a community as well regulated as the best inCastilla, and one in which have been known a great number of fathersof holiness and learning. From that convent they go out to performtheir laborious ministrations in these islands. Their houses in thisarchbishopric are as follows. 585. In the province of Tongdo, the convent of San Sebastian nearManila, where the miraculous image of Nuestra Señora del Carmen[_i. E. _, "our Lady of Carmen"] is revered, and she has a Confraternityof the holy Escapular, with very fervent devotion. There are threehundred and thirty-six souls ministered to in that convent. 586. In the jurisdiction of Marivèlez: in the villages of Marivèlez, Cabcàben, Bagàc, Mòrong; and they have administration between Súbicand the point of Bolinào, which is the country of the Zambàles. Theyalso have some missions in the mountains near by. In that districtthey care for 8, 550 souls. 587. All of the island of Mindòro is under the charge of thosereligious, where in various villages, visitas, missions, andsettlements, they minister to 7, 552 souls. 588. In the port of Cavite, they have another convent, a dwellingfor the religious without any administration of Indians. [_In the margin_: "Total number of souls, 16, 438. "] St. John of God 589. The hospital Order of St. John of God, although their instituteis the hospital and the treatment of bodies, have not a few timesserved as medicine for souls, under the spur of the apostolic zeal ofthose charitable religious. Although it appears from a royal decreeof February 10, 1617, that permission was given for ten religiousfor these islands, one cannot find evidence of the time of theirentrance. They can only be found in the year 1649, with a hospital ofconvalescents in Ragongbayan, outside the walls of Manila, with theirsuperior, the very reverend prior vicar-provincial, Fray Francisco deMagallanes. [63] Cession was made to him, as the head of his order, of the old hospital, which was founded by our Fray Juan Clemente. TheSanta Misericordia of Manila, under the title of "Hospital ofthe Misericordia of the Franciscan fathers, " managed its financialaffairs--as appears from the written statement of the said executiveboard of May 13, 1656, and from the permissions of Archbishop Poblete, of May 11 of the said year, and of Governor Don Sabiniano, of March22 of the same year. His Catholic Majesty approved that gift by hisroyal decree of December 5, 1659. That hospital continually sufferedever-recurring disasters, until the arrival at these islands of thevery reverend father Fray Antonio Arce, in July of 1726, as its headand superior. Such has been his zeal and prudence that he has meritedthe glorious title of restorer of the hospital order in these islands, in its organization and affairs. For now, not only is it seen to beglorified by a very large, distinguished, and devout community, butthey have built a sumptuous church from the foundations, excellentsick wards, and the house of the religious, almost to the extreme ofperfection. They began so grand and vast a work November 28, 1728, when his Excellency Archbishop Don Carlos Vermudez blessed the firststone, in the presence of Governor Marquis de Torre Campo (who beganthat building with two thousand pesos, which he gave that afternoonas alms), and the most noble and prominent people of this community. 590. There was another hospital in Cavite, but it was swallowed up inthe sea. At present a common house is used there as a hospital. Thesame thing is true of Zebù. All that will be remedied, as is provedby experience, if the providence of God do not fail it, as hithertoit has not. Discalced Franciscans 591. Our discalced religious came to these islands immediatelyfollowing the Augustinian fathers, in the year 1577. They were thefounders of the custodia of San Phelipe, which was later entitledSan Gregorio. Now the province of the discalced Franciscans hasthe same title. Its first founder was the venerable Fray Antonio deSan Gregorio, and its first custodian, the venerable Fray Pedro deAlfaro. Possession was taken of the new convent of Manila, August 2, 1577, and the most holy sacrament was placed in their church of SantaMaria de los Angeles [_i. E. _, "St. Mary of the Angels"]. That was thefirst receptacle [for the sacrament], or sacristy, that his Majestyhad in these islands. In this convent the community ceremonies areobserved, in accordance with the rigor of the rules of España. Thereis a well-served infirmary, and [opportunity for] studies, when thatis necessary. It generally contains thirty religious, according asthe climate and other accidents of this country permit. This conventis the mother and head of this holy province, whence go religious tominister to the places in our charge. They are as follows. 592. In the archbishopric of Manila: in the province of Tòngdo, in the villages of Dilào Sampàloc, Pandàcan, and Santa Ana deSàpa--sanctuaries very famous for the miraculous images of our Ladyand of the child Jesus--where 7, 900 souls are ministered to. 593. In the province of Bulacàn: in the villages of Pòlo, Meycauayàn, Bocàui, with their visitas, where 19, 500 souls are ministered to. 594. In the province of Laguna de Baì: in the villages of Mòrong, Bar-às, Tanày, Pililla, Mabitac, Cabôan, Sinilôan, Pangil, Panquil, Paète, Longos, Lucban, Cauinti, Pagsanghàn, Santa Cruz (with itsinfirmary), Pila, Maìnit (with the hospital of the sulphur-waterbaths), Nagcarlàn, Lilio, and Mahàyhày in the mountains. And nowlately, by cession of the Augustinian fathers, the villages of Baì, and Binangonan de los Ferros [_i. E. _, "Binangonan of the dogs"], withthe settlement of Angono. In all those villages, and their visitas, 40, 534 souls are ministered to. 595. In the mountains of Daraëtan, which extend from Laguna de Baìto the opposite coast of Valèr, there is a mission with about fourhundred converted souls, and many others to convert. [64] 596. There is another convent outside the walls of Manila, atone legua's distance, called San Francisco del Monte, withoutadministration, but used only for the spiritual retreat of thereligious, which has its guardian. 597. Near the royal magazines of Manila stands the celebrated conventof the nuns of our mother St. Clare. They are subject to this province, and are governed by their vicar, a religious of this province. Itsfoundation and attending circumstances are treated in the body ofthese chronicles. 598. Within the court or enclosure of our convent of Manila, there is a very sumptuous chapel with the most holy sacrament, for the attendance and exercises of the venerable tertiary order, administered and governed by a religious, a commissary-visitor, a son of this holy province. 599. Outside the walls of Manila, near the village of Dilào, stands thehospital of San Lazaro, whose spiritual and temporal administration is, and has always been, in charge of the discalced Franciscan religious. Chapter LI Bishopric of Zebu 600. It has been stated above, in the list of the archbishops ofManila, that the bishopric of Zebu is one of the three suffragans whichPope Clement VIII erected for these Philipinas Islands by his brief ofAugust 14, 1595. This is the most extensive, not only because of itsterritory in the islands, but because its jurisdiction also includesthe Marianas Islands. The episcopal see is established in the cityof Dulcissimo Nombre de Jesus (before called San Miguel)--foundedin the month of April, 1565--in its very spacious wooden church, which is dedicated to the holy guardian angel (unless it be dedicatedto the holy archangel, St. Michael, as is so fitting, as he was thefirst titular of that village). That church has its sacristy, with itscura and sacristan. There is a provisor, and some secular clergy withbenefices are located in some of the islands of its jurisdiction. Inthat city the order of the great father St. Augustine has a convent, in which is venerated [an image of] the most miraculous child Jesus, found at the conquest of the city; a college of the Society of Jesus;a convent of the discalced Augustinians; and perhaps one or severalreligious of St. John of God. Toward the eastern part of the islandof Zebù is located the city, with some Spanish houses--although nowonly one or two Spaniards live there with the alcalde-mayor, who isthe governor, chief justice, general of the soldiers in Pintados, and castellan of the fort in the same city; two alcaldes-in-ordinary, one lieutenant of royal officials, three regidors, two notaries, onecity steward, and one chief constable. There is a district for theSangleys, who form a Parián. The above is all that is most noteworthyregarding the city of Zebù. Jurisdiction of this bishopric 601. The bishopric of Zebù extends, with its jurisdiction, throughoutthe province of Lèyte; throughout that of Zebù, with the adjacentislands, as above stated; the province of Caràga; the province ofPanày, with the jurisdiction of Ogtòng, and adjacent islands; asfar as the Calamiànes, and Paràgua; the northern coast of Mindanào;and the Marianas Islands. Stipends of the bishops of these islands 602. His Excellency the bishop of Zebù receives an annual stipendof four thousand pesos of common gold, by virtue of a royal decreedated May 28, 1680. The cura of the sacristy of that holy churchreceives 183 pesos 6 tomins 7 granos; the sacristan, 91 pesos 7tomins 3 granos. The other two bishops, their curas, and sacristans, receive the same stipends, and for the same reason. Chapter LIII Curacies and administrations of the bishopric of Zebù Curacies 615. The sickness and death of the bishop, and the distance of thatbishopric, have delayed the news that I had hoped to receive ofthe curacies in its district. Therefore, I shall proceed with theadministrations of the religious throughout that bishopric. Administrations of religious 616. In the city of Zebù is the convent of the calced Augustinianfathers--the first temple and sacred repository of the miraculousimage of the holy Child that was discovered--where, as a rule, threereligious live, without administration. 617. Outside the walls is the convent of San Nicolas, or Zebù elViejo [_i. E. _, "Old Zebù"], which was the first village conqueredby the Spaniards. Hence its natives are reserved from tribute, andare ministered to by the Augustinian fathers. The number of soulsreaches 3, 504. 618. The administrations of the villages of Argào, Bolohòn, Cotcot(with Liluan), in the island of Zebù, whose souls number 8, 666, havebeen lately ceded (in this year of 1737) to the fathers of the Society, with the necessary licenses. 619. In the province of Panày: in the village and capital of Càpis, and in the villages of Batàn, Mambusao, Dumalàg, Dumarao, and thevillage of Panày. In those administrations there are reckoned to beabout 18, 785 souls. 620. In the province of Ogtong, in the villages of Miyagao, Antique, Bugason, Tigbaoan, Cabutuan, Laglag, Passi, Anilao, Dumangas, theisland of Guimaras, Hàro, Ogtong, and Guimbal--in which there are52, 906 souls. 621. In the two above-mentioned provinces of Ogtong and Panày, thereare innumerable souls of the apostate Cimarrones, the children ofChristian parents, who have fled to the mountains. Much activity hasbeen always displayed in their conversion, especially since the year1731, and much gain is hoped from it. 622. The holy Society of Jesus has one of their colleges in the city ofZebù, and near it the administration of Mandabe. But lately the threevillages of Argao, Bolohòng, and Cotcot (with its annexed village ofLiluan), which were conceded to them by the Augustinian fathers, havebeen added to them in the same province of Zebù. And near Zebù, inthe small island of Porò, the chief island of the three called Camotes. 623. In the island of Bohòl: in the villages of Loboc, Baclayon, Dáuis, Malabohòc, San Miguel de Hagna, Talibong, and Ynabanga. 624. In the island of Mindanào: in Dapitàn, with the mission ofYlàya. In Yligàn, with the missions of Layànan, Langàran, Lubùngan, Disacan, Talìnga, and others, which are being reëstablished. InSanboàngan, the missions of Bagumbàyan, Dumalòn, Siocòn, Cabatàngan, Caldèra, Poongbatò, and Sirauày. 625. In the island of Negros, in the villages of Ylog, Cabangcàlan, with the mission of Buyônan. In Himamaìlan, Cauàyan, Ynayàuan, withthe mission of Sipalày. In Iloilo, in the port, which is the capital, and in Mòlo. 626. In the island of Lèyte: in the villages of Lèyte, Palompòng, Ogmùc, Bàybày, Hilòngos, Maasim, Sogòr, Cabalìan, Lilòan, Hinundàyan, Abùyog, Dùlac, Dagàmi, Buràbuen, Pàlo, Tanàuan, Hàro, Alangàlang, Carigàra, and Barùgo. 627. In the island of Samàr: in the villages of Càpul, Catbalògan, Parànas, Calbìga, Umàuas, Lalauìton, Basey, Balangìgan, Gìuan, Sùlat, Tùbig, Boròngan, Làuang, Palàpag, Catùbig, Bobòng, Catarmàn, Gibàtang, Bangàhon, and Tinàgor. 628. In the Marianas Islands: in the villages of two islands, calledAgàdña, Agàt, Merizo, Pàgo, Ynaràhan, Umàtag, Ròta, and Seypàn, where there are about 2, 697 souls. 629. The discalced Augustinian fathers have a convent withoutadministration in the city of Zebù. Their administrations in thatbishopric are as follows. 630. In the islands called Calamianes: in the island of Paràgua, they have the villages of Tàytày and Paràgua. In the islands ofDumaràn, Calatàn, Malampàyan, Culiòn, Linapacàn, Busuàgan, Cùyo, Canèpo, Alutàya, Bejucày, and Romblòn. In the island of Bantòn, inTinàya and Maìnit. In the island of Simàra, the village of Simàra. Inthe island of Tablas, in the three villages of Cabolòtan, Odiòngan, and Lalòuan. In the island of Sibuyàn, in Càuit, and Cahidyòcan. Inall those islands 21, 076 souls are reckoned. 631. Throughout the island of Mindanào, and the province of Caràga;in the villages of Butuàn, Linào, Hibòn, Hingòoc, Habòngan, Maìnit, Ohot, Tubày, Tandàg, Calagdàn, Babùyo, Tàgo, Marihàtag, Liànga, Bislig, Hinatòan, Catèl, Bagànga, Caràga, Higaquit, Pahuntùngan, Surigào, Cagayàn, Hipìnon, Agùsan, Manalàga (a new village), Gompòt, Balinùan, and Tagolòan, with their missions. In the island of Siargào, in thevillages of Caòlo, Sapào, and Cabònto. In the island of Dinàgat, and in the island of Camiguin, the two villages of Guinsilìban, and Catarmàn. Those administrations number 21, 635 souls. 632. Since the fathers of St. John of God have no fixed convent, they likewise do not have any regularly-established religious. Chapter LIV Bishopric of Nueva Cáceres in Camarines 633. The bishopric of Nueva Cáceres was erected at the same time andin the same manner as that of Zebù. Its see is in the city of NuevaCáceres, which is located in Naga, and has its provisor, cura of itsparish church, secretary, and sacristan. Jurisdiction of that bishopric 634. In its jurisdiction it embraces the whole provinces of Camarinesand Albay, and as far as and inclusive of the islands of Ticào, Masbate, Burìas, and Catanduánes; the province of Tayàbas, as faras and inclusive of Lucbàn; and, along the opposite coast of Maubàn, [it contains] Binangonan, Polo, Valèr, and Casigùran. Chapter LV Curacies and administrations of the bishopric of Nueva Cáceres Curacies 650. That bishopric possesses the curacy of the sacristy of theholy church of Nueva Cáceres; and in the province of Camarìnes, the curacies of Indàn, Paracàle, Capalònga, Caramòan, and Lagonòy, with several visitas. Those curacies number 11, 984 souls. 651. In the province of Tayàbas, the curacies of Pirìs, Obuyon, and Mulanày, with their visitas, in all numbering 5, 161 persons. 652. In the province of Albày, the curacies of Albày, Bulusàn, Casigùran, Sorsogòn, Donsòl, Tabàco, and Malinào, with their visitas, in all 18, 562 persons. 653. In the island of Catanduânes, the curacies of Bìga, and Bìrac, numbering 6, 471 persons. [65] Administrations in charge of religious 654. The calced Augustinian fathers possess in that bishopric, inthe province of Tayàbas, the administration of the village of Tiaong, where 780 souls are reckoned. 655. The discalced Augustinian fathers possess, in the island ofMasbàte, the sites of Maboò, Balinò, Palanò, Abuyòan, Camasòso, Buracàn, Limbòhan, Nauàngui, and Baràga, in which they minister toabout 3, 345 souls. 656. In the island of Burîas, the village of Burîas, with 180 souls. 657. In the island of Ticào, the village of Ticào, with San Jacinto, with 475 souls. [66] 658. The discalced Franciscan religious of this province of SanGregorio have administration in what they own in that bishopric, in a convent of the village of Nàga, contiguous to the city ofNueva Cáceres, in the province of Camarìnes. A commissary-provinciallives there, and they have a good infirmary. They also minister inthe villages of Canamàn, Quípayò, Milaòrd, Minalàbag, Bùla, and Bào, Nabòa, Yraga, Buhi, Libòng, Polàngi, Oàs, Ligào, Guinobàtan, Camarìnes, Cagsàua, and Ligmànan, where they minister to 52, 555 souls. 659. In the province of Tayàbas, in the villages of Tayàbas, Pàgbilào, Saryàya, Lucbàn, Gumacà, Atimònan, Mayòboc, and Macalìlong, in which13, 807 souls are ministered to. 660. In the mission of the mountains of Lùpi, Ragày, and the beachof Bangon, with their village formed in Lùpi, in the province ofCamarìnes, where nine hundred souls are ministered to. 661. In the same province, in the mountain of Mangirin, in the villageof Santa Cruz, formed from the people who are being gathered fromthe mountain, where 1, 200 souls are ministered to. 662. In the province of Tayàbas, in the mountains and coasts ofthe opposite shore, in the villages of Binangonan, Pòlo, Valèr, andCasigùran, which include the administration of the Indians, with themissions annexed to them, and where 2, 500 souls are ministered to. [67] Chapter LVI Bishopric of Nueva Segovia 663. The bishopric of Nueva Segovia is one of the suffragans ofthis archbishopric of Manila, and it was erected at the same time asthe others and in the same circumstances. Its see is located in thevillage of Làlo. There lives the alcalde-mayor, while the villagehas an infantry presidio, and a convent of Dominican religious. Ithas its own provisor, cura, and sacristan for that holy church. Jurisdiction of that bishopric 664. That bishopric which is called Cagayàn includes under itsjurisdiction the provinces of Pangasinàn, from the point of Bolinào;Ylòcos; and Cagayàn, to and inclusive of Palànan on the opposite coast. Chapter LVII Curacies and administrations of the bishopric of Cagayàn Curacies 679. The curacies of the seculars in that bishopric are [as follows]:in the province of Cagayàn, the curacy of the city and the village ofLallo; in the province of Ilòcos, the three curacies of Vigan, Bangued(in the mountains of Labra), and that of San Diego, a mission of theTinguianes--whose number I am unable to determine, although I havemade extraordinary efforts to do so. All the rest of that bishopricis in the charge and under the administration of religious, as follows. Administrations of religious 680. The calced Augustinian fathers have, in the province ofPangasinàn, the village of Agoò, with San Thomas and Aringày, whencethe religious go to the neighboring mountains to the conquest ofthe barbarous Igorrote people; in the village of Bàuan, with thoseof Boua, Dalandan, Caua, and one other fine mission; in the villageof Bagnôtan, with that of San Juan, and another fine mission. Thoseadministrations number 8, 875 souls. 681. In the province of Ilòcos, in the village of Namacpacàn, withthat of Balavan, and a fine mission; in that of Bangar with Tagurinand another mission; in that of Candong, with Santa Lucia; in thatof Narbacàn, with that of Santa Cruz; in that of Santa Cathalina;in that of Bantay, with those of Ildefonso and Masingal; in thatof Cabogào, with Lupog; in that of Sinait, with Badòc; in those ofPanay, Batàc, San Nicolas, Leyrat, and Dingras, with that of Piric, and an extensive mission of heathen Tinguianes in those mountains, from whom little fruit was obtained until the year 1730. (In the year1735, through the visit of our father provincial, the very reverendfather Fray Piego Vergaño, they asked for religious very urgently, begging that some would live in their villages. A great harvest ofspiritual fruits is hoped from that. ) In the village of Ilduàg; in thatof Bangui, with other small mission villages; and in that of Bacarrawith that of Vera. All those administrations number 51, 453 souls. 682. In the province of Pangasinàn, the Dominican fathers havetheir administrations in the villages of Lingayèn (the capital ofthat province), Binalatongan, Calasiào, Mangaldan, Manaòag, Cavili, Malonguèy, Telbàn, Binmalèy, Dagupàn, Malasiqui, Anguìo, Salàza, Sinapòg, Panìqui, Camiling, Barùc, Paniaguit, and Pantòl; with somevisitas, and missions of blacks. The number of souls in all thoseadministrations amount to about 48, 000. 683. In the province of Cagayàn, in Lallo (the capital of thatprovince): Pata, with Cabacungan and Bangan; Pia, with Maoanan;Nasiping, with Gataran; Malaueg, with its mission of Santa Cruz; Tuvao, with its mission of Tuga; Yguic, with its visita of Amulong; Fotòl, with its visita of San Lorenzo, and its mission of Capinatan; Massì;the island of Babuyanes, with the missions of the islands of Batànand Calayan; Cabàgan; Tuguegarào; Buguèy, with its mission of Vuangàc;Tabàng; Ytugùd, with the mission of Ziffun; Ylágan, with the mission ofTumavini; Aparri; and Camalayûgan. The number of soul is about 25, 752. 684. The discalced Franciscan religious possess the administrationof the village of Palànan, with 1, 700 souls, on the opposite coastof Cagayàn. 685. There is a fine mission of several barbaric people called Irràyas, Negritos, and Aètas in the mountains of the same opposite coast; andon its shores, from Palànan to Casiguran. The religious are workingin their conversion and reduction, at the expense of excessivehardships. The souls converted in various settlements there numberabout six hundred. Chapter LVIII General summary of all the Christian souls among the natives ofthese islands 686. I have been unable to state separately the number of souls towhom the seculars minister in the archbishopric and in the bishopricsthroughout these islands. I have seen them enumerated only incommon. They number 131, 279 and live in 142 villages. The seculars minister throughout this archipelago to 131, 279 St. Augustine, throughout the islands 241, 806 The Society, in all the islands 170, 000 St. Dominic, in all the islands 89, 752 Discalced Augustinians, in all the islands 63, 149 Discalced Franciscans, in all the islands 141, 196 Total 837, 182 687. Thus, the number of eight hundred and thirty-seven thousand onehundred and eighty-two Christian souls, among the natives of theseislands--who are ministered to spiritually in the above-mentionedprovinces, villages, and settlements--is what I get from the speciallists sent me for this work by the holy orders, made according to thelast enumeration, that for the years 1735 and 1736. I have suppliedthose which have not been furnished to me (which I have solicitedby various means) from the clergy of these islands, with the numbermentioned, which is placed by the very reverend father Pedro Murillo onhis map. [68] This, together with the account of the royal officialsfor the year 1735, are the citations that I offer for the proof of myaccount, if there should be any discrepancy between it and others. Ireflect that no one can give a better account of the treasury thanhe who has continual care of it. It is doubtless true that all or anyof them may have unavoidable errors; for the Indians are continuallyremoving, dying, or absenting themselves. Consequently, I judge thatthe number of souls, of those who are at this time reputed to benatives of these Islands, exceeds one million. The temples [of God]where the instruction is given in villages and visitas are in excessof seven hundred, as was represented to his Catholic Majesty by theroyal officials in a report in the year 1720. As for the number ofSpaniards and foreigners, the computation is extremely difficult anduncertain; and therefore it is not safe to make a decisive statement. 688. After very painstaking efforts, at the time when this book isin press I receive information about the curacies of the secularsof Zebù, in the following form. The curacy of the sacristy of theholy church, and that of the Parián of the Sangleys, in the city ofZebú; in the island of Zebú, that of Bantayàn and Baríli; in theisland of Negros, in Dumaguète, Binalbàgan, Tucàuan, and Tanghày;in the island of Panày, in the city of Arébalo, Ahúy, Aclàng, Banga, Ybahày, and Culási. Nearly all those curacies are very large andneed assistants. Throughout that jurisdiction and in the Marianasthere are various outside vicars, who are generally the religious ofthose regions. Such is the information which I have obtained fromthe provisor of that bishopric; but he does not give the number ofparishioners, as it is very difficult to ascertain it. RELIGIOUS CONDITION OF THE ISLANDS [The following is from _Historia general_, by Juan J. Delgado, S. J. (written in 1751-54), pp. 141-158. The chapters here presentedare from part i, book ii. ] Chapter II Of the ministries of souls that pertain to the clerics in theseFilipinas Islands In the assumption, so certain and evident, that the clerics, bothseculars and regulars, had been the primitive apostles and preachersof the holy gospel in the Orient and in these archipelagos, I commencewith them to describe the ministries in these islands that have beencommended to their zeal and care. In the archbishopric of Manila, the curacies of the venerable clergy amount to sixteen, besides somevisitas. There is one for Spaniards, and one for natives, in thecathedral; that of Santiago, outside the city; that of the chapelof Nuestra Señora de la Guía; that of Quiapo, which belongs to thearchiepiscopal jurisdiction: these belong to the province of Tondo. Inthe jurisdiction of Cavite there are: that of the port of that city;outside the walls, that of San Roque; not very distant, that of Bacoor;and another, called Las Estancias [_i. E. _, "the ranches"]. In theprovince of Taal is that of Balayán; the Rosario, in the province ofLaguna de Bay; those of San Pedro, Tunasán, Tabuco, and Santo Tomás, in the mountains. In the jurisdiction of Mindoro is that of Suban. In the bishopric of Santísimo Nombre de Jesús of Cebú, there is oneSpanish cura in the city, and outside the walls is that of the Pariánof mestizos and Sangleys; that of Barili in the same island, andthat of Bantayán (of whose jurisdiction are the visitas of Maripipi, Panamao, and Limancauayán); that of Siquijor, in that same island. Inthe island of Panay, the curacy of Aclán, Banga, Ibajay, Culasi, Ajui, and that of the town of Arévalo (which his Excellency the bishop, DonProtasio Cabezas, has lately conceded to the Society of Jesus). Inthe island of Negros, that of Dumaguete, with several visitas; andthose of Binalbagan, Tugcaban, and Tanhay. In the bishopric of Nueva Cáceres or Camarines, in the city whichis the capital and seat of the bishopric, there is one cura of thesacristy, who is provisor and vicar-general. In the same province arethe curacies of Indang, Paracale, Capalonga, Caramoan, and Lagonoy, with some visitas belonging to the same curacies. In the provinceof Tayabas are the curacies of Pyris, Abuyon, Mulanay, and theirvisitas. In the province of Albay are the curacies of Bulusan, Casiguran, Sorsogón, Donsol, Tabaco, and Malinao, with theirvisitas. In the island of Catanduanes are the curacies of Biga andBirac, with their visitas. In the bishopric of Cagayán is the curacy of Lalo or Nueva Segovia; inthe province of Ilocos, that of Vigan, and that of Bangar; and in themountains that of Abra, and that of San Diego among the Tinguianes, with some separate visitas. Consequently, the venerable clergy inthese Islands have fifty-three beneficed curacies, which are new. Chapter III Of the ministries of the reverend calced Augustinian fathers The reverend calced Augustinian fathers, the first founders ofthese missions, have one convent in Manila, which is the head of alltheir province of Santísimo Nombre de Jesús, and of all the otherparochial convents. In the province of Tondo, they have charge ofthe village of that name, Tambobo, Malate, Parañaque, Pásig, andTaguig, with various visitas annexed to them. On the river Pásig, they possess the convent and sanctuary of Guadalupe, where severaldevout religious live who have charge of the worship of the holyimage. Further they have the ministry of San Pablo de los Montes, in the province of Taal and Balayán; the convents and ministriesof Taal, Casay-say, Bauang, Batangas, Tanavan, Lipa, and Sala. Inthe province of Bulacán, they have the convent and ministry of thatname, and those of Dapdap, Guiguinto, Bigáa, Angat, Baliuag, Quingua, Malolos, Paombong, Calumpit, and Haganoy. In the province of Pampanga, the convents and ministries of Bacolor, Macabebe, Sesmoan, Lubao, Vana, Minalin, Betis, Porác, México, Aráyat, Magalan, Tárlac, Gapan, Santor, together with some missions, and a new village called San Sebastián;and in addition, San Miguel de Mayumo, Candava, Cabagsa, and Apálit, with a mission of mountaineers. In the bishopric of Santísimo Nombre de Jesús of Cebú there is aconvent called Santo Niño in the same city [of Cebú] with its churchnewly built, where the vicar-provincial of all the Visayas Islandshas his residence; and outside the walls the convent of Cebú el Viejo[_i. E. _, "Old Cebú"], and the ministry of San Nicolás. In the sameisland are the convents and ministries of the villages of Argao, Bolhon, Cabcat, with several visitas; the ministry and convent of Opónin the island of Mágtan, with the visitas of Olango, and Pangalanan, and others on the opposite coast of Cebú. The reverend calcedAugustinian fathers made a cession of the villages and ministries ofBolhon, Opón, and Liloan to the fathers of the Society of Jesus, bytheir chapter of the year 1737; but afterward they recovered these, because of various just causes that they had for it, improved asto churches, houses, and silver ornaments--except that of Liloan, a small visita which remained in the possession of the Society, andwas incorporated with the village of Mandaui, as it was near by. Inthe province of Panay are the convents and ministries of the capitalcity of Cápiz, Batan, Mambusao, Dumalag, Dumarao, and Panay; in theprovince of Otón, in the same island, the convents and ministries ofMagao, Antique, Bugason, Tigbauan, Cabutuan, Laglag, Pasi, Aanilao, Dumangas, the island of Guimarás, Jaro, Otón, and Guimbal, withseveral missions of wild people [_cimarrones_] in the mountains, apostates and their children, in which the care and zeal of the samefathers has been exercised since the year 1731, and in which the gainand profit of many souls is not wanting. In the bishopric of Camarines they have the convent and ministryof the village of Tiaong, in the jurisdiction of the province ofTayabas. In the bishopric of Nueva Segovia or Cagayán, the province ofPangasinán, they have the convents and ministries of Agoo, Santo Tomás, and Aringay, with several missions of Igorrotes in the mountains;those of Bauar, Bona, Dalandán, and Cava, with another mission ofmountaineers; and those of Bacnotan and San Juan, with another similarmission. In the province of Ilocos, they have the convent and ministryof Namagpacan, with that of Balauan and its missions, and those ofBangar and Tagurin, with another mission; those of Candón, Santa Lucíade Narbacan, Santa Cruz, Santa Catalina, and Bantay, with those of SanIldefonso and Nagsingal; that of Cabugao with Lapog; that of Sinaitwith Badoc; those of Panay, Batag, San Nicolás, Lecrat, and Dinglas, with that of Pirie; and various missions of Tinguianes and heathenin those mountains, where the same reverend fathers are commencingto form villages to the great advantage of those souls. They havethat of Ilanag and that of Bangui, with other visitas and missions, and those of Bacarra and Vera. All of those ministries and conventsare adjudged to the same reverend fathers. Chapter IV Convents and ministries of the reverend Franciscan fathers, the thirdto be established The reverend Franciscan fathers reached the Filipinas Islands in theyear 1577. In Manila they have in their vigilant and watchful care, close to the convent, a costly and beautiful chapel of the tertiaryorder of penance, in charge of a religious who is commissary andvisitor. There is also a convent of the nuns of St. Clare in thecity, who are subject to and governed by the same religious. Theyalso possess another convent called San Francisco del Monte, onelegua from the city; and a hospital called San Lázaro, which theyadminister near the village of Dilao, which belongs to the provinceof Tondo; besides the villages and ministries of Sampáloc, Pandacan, and Santa Ana de Zapa. In the province of Bulacán, they have theconvents and ministries of Polo, Meycauayan, and Bocaue, with severalvisitas. In the province of Laguna de Bay, they have in charge theministries and convents of Morong, Barás, Tanay, Pililla, Mabitac, Cabosan, Siniloan, Pangil, Páquil, Paete, Longos, Lucban, Cavinti, Pagsanghán, Santa Cruz, Pila, and Mainit (where there is a hospital, called Los Baños, because of the warm sulphur-charged waters in thoseregions, for the cure of various ailments). In that same provinceare the ministries and convents of Nagcarlang, Lilio, and Mahayhay;and lastly, by cession of the Augustinian fathers, the villages of Bay, and Binangonan, with the ranch of Angono. In the mountains of Daractán, which extend from the lake of Bay to the east coast of the islandof Luzón, they have several visitas and missions. In the province ofCamarines, the convents and ministries of Naga, near the city of NuevaCáceres, the seat of the vicar-provincial, together with Canaman, Quipayo, Milaod, Minalambang, Bula, Bao, Naboa, Iraya, Buhi, Liban, Polangui, Oas, Liyao, Guinobatan, Camarines, Cagsaua, and Ligmanan. Inthe province of Tayabas, [the ministries and convents] of Pagbilao, Sariaya, Lucbán, Gumaca, Atimonan, Mayobac, and Macalilon. The missionsof Lupe and Ragay, in the mountains and along the coast of Bangon, andanother mission called Santa Cruz, in the mountains of Manguirin. Inthat same province of Tayabas, in the mountains and along the coastsof the opposite shore, are the ministries of Binangonan, Polo, Baler, and Casiguran. In the province of Cagayán, the ministry of Palanan, with a mission of Aetas and Irayas of those mountains. Chapter V Ministries of the Society of Jesus in these Filipinas Islands After the preaching of the apostle of the Orient, St. Francis Xavier, in these archipelagos, as far as the island of Mindanao and Japon(as has been related already in its place), before the Spaniardswere established in these islands, the first fathers of the Societyof Jesus reached these islands by way of the west or by the WesternIndias, coming with the first bishop of the islands, his ExcellencyDon Fray Domingo de Salazar, of the Order of Preachers--the cityof Manila having been already founded, and that colony establishedin some fashion--in September of the year 1581. The first founderswere the fathers Antonio Sedeño and Alonso Sánchez, together withthe lay-brother, Nicholás Gallardo, the student brother, Gasparde Toledo--a legitimate brother to the illustrious doctor, FatherFrancisco Suárez--having died on the voyage. For some years thosefathers remained without any ministry to the natives which they couldpermanently carry on, busied only in preaching, hearing confessions, and aiding in what necessity or obedience ordered them. Their firstdwelling was in the convent of the seraphic father St. Francis, untilthey obtained a house of their own in the suburbs of Manila, in thelocation called Aguio--whence, as facilities and opportunity came, they moved, and established themselves inside the city, in the year1591. There the Society has the chief residence of St. Ignatius, anda fine church where they exercise to great and continual crowds allthe ministries peculiar to their institute. In that residence, thereis a pontifical and royal university, of which we shall speak later, together with a royal college of San José, [69] and the college ofthe fathers, established near the royal gate of the city, in whichare taught all useful learning and arts, commencing with grammar. In the province of Tondo they have the residence [_colegio_] of SantaCruz, lately admitted as such, which is jointly a ministry of Sangleys, mestizos, and natives; the village and ministry of San Miguel, on theriver brink; and about one legua above, the residence and novitiateof San Pedro Macati, with a ministry of natives. In the mountains, the village and capital of Antipolo, with the village and ministry ofBosoboso, where the natives of two mountain missions, called San Isidroand Pamaan, are settled together, whose administration was [there]inconvenient, but who are now better governed and cared for. In theplains, the fathers administer the village of Taytay, with a visitanear by, called Santa Catalina; and the ministry of Cainta, with avisita of creoles called Dayap. Besides, they have the village andministry of Mariquina, of mestizos, Sangleys, and natives; and thatof San Mateo, the village and capital of the residence of Silán and ofIndang. In Cavite there is a residence of the Society of Jesus, and inits jurisdiction the village and ministry of Cavite el Viejo [_i. E. _, "Old Cavite"]; in that of Mariveles, the residence of Maragondón; inthe province of Mindoro, the island of Marinduque, with the villagesand ministries of Boac, Santa Cruz de Napo, and Gasan. In the bishopric and jurisdiction of Cebú they have a residence inthe city; the ministry of the village of Mandaui and Liloan; in theisland of Bohol, the ministries of Inabangan and Talibon, where islocated the residence [_residencia_] of Bohol with the villages andministries of Lóboc, Baclayon, Dauis, Malabohoc, Tagbilaran (a newvillage), and another on the bar of the river of Lóboc, also new, named Santísima Trinidad [_i. E. _, "Most Holy Trinity"]; and, on theopposite coast of the island, the village and ministry of Hagna. Inthe island of Mindanao, the presidio of Zamboanga, where residencehas been begun, with a ministry, whose rector is the chaplain of thatpresidio; those of Bagonbayan, Dumalón, Siocon, Cabatangan, Caldera, Polombato, and Siraguay. In the northern part of the same island theresidence [_residencia_] and ministries of Dapitan, Iligan, Layavan, Langaran, Lubungan, Disacan, Talingan, and various visitas and missionson those same coasts and the bay of Pangue. In the island of Negros, the ministries of Ilog, Cabancalan (withthe mission of Buyonan), Himamaylán, Cavayan, and the mission ofSipalay. In the village of Iloilo and the jurisdiction of Oton thereis a residence, whose rector is the chaplain of that presidio (as ishe of Zamboanga), and the ministry of Molo; and lastly, by concessionof his Excellency Master Don Protasio Cabezas, the curacy of thetown of Arévalo, with the Parián, was given to the Society. In theisland of Samar, the capital and ministries of Catbalogan, Paranas, Humavas, Calviga, Boac, Bangajon, Tinagog, Calvayog; in Capul, theministry of Abac; on the opposite coast in the province of Ibabao, thecapital and ministries of Palapag, Lavan, Gatubig, Catarman, Bobon, Sulat, Túbig, and Borongan; on the south coast of the same island, the ministries of Guiguan, Balanguigan, Basey, and Lalaviton. Inthe island and jurisdiction of Leyte, the villages and ministries ofCarigara, Barugo, Jaro, Alangalang, and Leite; and on the oppositecoast, the residence [_residencia_] and capital of Hilongos, andthe ministries of Palonpon, Poro, Ogmuc, Baybay, Maasin, Sogor, Liloan, Cavalían, and Hinondayan; in the north of the same island, the residence [_residencia_] of Banigo, with the capital of Palo, Tanavan, Dulac, and Abuyog; inland, Damagi and Burabuen. In theMarianas Islands (the jurisdiction of a governor for his Majesty intemporal affairs, and, in the spiritual, of the bishopric of Cebú), the ministries and capital of Agaña--where there is a residence ofthe Society, with a seminary of Indian natives--Agat, Merizo, Pago, Guajan, Inarajan, Umata, Rota, and Saipan. Chapter VI Administrations of the reverend fathers of St. Dominic in these islands The religious of St. Dominic came to found a province in theseislands with an excellent mission, in the year 1587, on the eve ofSt. María Magdalena. Inside the city they have a sumptuous church andconvent, which is the head of the most devout province of SantísimoRosario. Near the same convent is the college and seminary of SantoTomás, with collegiates, which has its own rector. There are taught allthe belles lettres, commencing with grammar. It is a pontifical androyal university, and is attended by a sufficient number of studentswhen one considers the small size of this community. The pupils ofanother institution, called San Juan de Letrán--which was begun bya Spanish resident, one Brother Jerónimo Guerrero, who dedicatedhimself to the shelter and education of orphan boys and the sons ofpoor Spaniards--attend the said university. After his death thatseminary remained in charge of the same religious. Within Manila, there is a _beaterio_, [70] whose pupils profess the tertiary Orderof St. Dominic, although they do not make religious profession. Theyare numerous and of exemplary life, and are subject to the samefathers. The latter possess a convent in the Sangley Parián, forministration to those of this nation who are converted. On the otherside of the river they possess the hospital of San Gabriel, wheresick Chinese are treated; somewhat farther, the convent and ministryof Binondo; and on the river brink the convent of San Juan del Monte, without administration [_i. E. _, of converts]. In the province of Pampanga, the convents and ministries of Abucay, Samal, Oriong, Orani, with several visitas and missions; in theport of Cavite, a convent without administration; in the provinceof Pangasinán, the convents and administrations of Lingayén (whichis the capital of that province), Binalatongan, Calasiao, Magaldan, Mananay, Cavili, Malonguey, Telban, Birmaley, Dagupan, Malasiqui, Anguio, Salaza, Sinapog, Paniqui, Camiling, Baruc, Panglaguit, Ipantol, and several visitas and missions in the mountains. In the province ofCagayán, Lalo (which is its capital); Pata, together with Cavicunga;Bangban, Pia, Conmacananan, Nasipin, together with Gataran; Malauig, together with a mission of Santa Cruz; Tuvaco, together with themission of Capinatan; Masi, the Babuyanes Islands, the missions ofthe Batanes, and Calayan; Cabangan, Tuguegarao, and Buguey, with themission of Ibangac; Siffun; Ilagan, together with Tumauini; Aparri, and Camalayugan. Chapter VII Convents and ministries of the reverend discalced Augustinian fathersor Recollects The Recollect Augustinian religious arrived at Manila in the year1606, and founded their first convent outside the walls of Manila, in the suburb called San Juan de Bagonbayan. They afterward built aconvent and church inside the walls, under the advocacy of St. Nicholasof Tolentino, which is the capital of their religious province. Inthe province of Tondo they have the convent and ministry of SanSebastián. In the jurisdiction and port of Cavite, they have a churchand convent without ministry. In that of Mariveles, the ministriesof Cabcaben, Bagac, Moron, and the coast of Zambales, with Subicand several missions in the mountains. They also minister to all theisland of Mindoro, with all its villages, visitas, and missions. Inthe bishopric of Cebú, outside the city walls, the church and conventof La Concepción, without administration. In the island of Mindanao, the province of Caraga, with the villages of Butúan, Linao, Hibon, Hingoog, Habongan, Maynit, Obot, Tubay, Tandag, Calagdan, Bayuyo, Tago, Marihatag, Lianga, Bislig, Hinatoan, Catel, Baganga, Caraga, Hagaguit, Pauntugan, Surigao, Cagayan, Iponan, Agusan, Manalaga (whichis a new village), Gompot, Balinuan, Tagalban, with several missions. In the island of Siargao, the ministries of Caolo, Sapao, and Cabuntog;in the islands of Dinagat and Camiguin, the ministries of Ginsilibanand Catarman. In the islands called Calamianes, [71] the same discalcedreligious have charge of [the following]: in Paragua, the villageand ministry of the same name, that of Taytay with the islands ofDumaran and Calatan, the villages of Malampaya, Culion, Linapasan, Busuagan, Cuyo, Canepo, Lalutaya, and Bejucay; the island of Romblón, with the ministry of Banton and those of Tinaya and Maynit. In theisland of Simara, the ministry of the same name. In that of Tablas, the ministries of Cabolotan, Oriongan, and Laloan. In that of Sibuyan, those of Cavit, Catudyucan, with other visitas and missions. In theisland of Masbate, in the bishopric of Nueva Cáceres, the ministries ofMobo, Bulino, Palano, Abuyoan, Camasoso, Buracan, Limboan, Navangui, and Baraga. In that of Burias, the village and ministry of the samename, with some collections of huts. In that of Ticao, the villageof that name, and the port of San Jacinto, where the ships that sailto España are provided with water and wood for the voyage. Chapter VIII Of the convents and hospitals of the reverend fathers of St. Johnof God The Order of St. John of God arrived at these islands in theyear 1641. Their religious founded their first hospital outsidethe Manila walls, in the village of Bagonbayan. In the year 1656, it was removed inside the city of Manila, as soon as there was anopportunity for them in the place where they are at present--whichhad before been a hospital begun by the reverend Franciscan fathers, and aided by the alms given by the brothers of the Santamesa [72] andother pious inhabitants. The hospital brethren had the Franciscans'old church--which was of good appearance, although the hospital wasvery dilapidated and threatened to fall--until the year 1726, when thevery reverend father Fray Antonio de Arce came to these islands, asprelate and superior of the order. By his energy, economy, prudence, and zeal, the church and hospital are now seen to be restored andbuilt anew from the foundations, in an elegant and tasteful manner, as well as the convent and dwelling of the religious. Those works werecommenced in the year 1728, with the alms of the pious inhabitantsof the city of Manila; and in the year 1749, when I was in that city, I saw them finished and completed. In the village of San Roque, outside the Cavite walls, those samereligious had another hospital, the land of which was encroached uponby the sea until they had to abandon it. In the said year 1749, whenI was also in that port, the religious had their sick in a privatehouse, in which they exercised their ministries, until God our Lordprovided them with a hospital by means of a benefactor who desired tocoöperate in a work of so great importance and mercy. Although theyhad no hospital in Cebú, while I was there, there was one religious, who had charge of the poor sick people, in a low apartment, or roomabove the ground-floor of the episcopal residence. As the land is sopoor there, it is very difficult to found and preserve a hospital;and more so since scarcely a Spanish inhabitant of importance is tobe found there now, for the reasons that were given in the properplace. [73] Chapter IX General summary of the Christians who compose the ministries ofthese islands I do not doubt that the souls ministered to throughout the islands ofthis archipelago, by the secular and regular priests, will exceed onemillion and many thousands additional, inasmuch as the children whoare not yet seven years old are not found mentioned or enumerated inthe registers [_padrones_] of the ministries. Consequently, I shallgive attention only to the reckoning made a few years ago. The ministries corresponding to those souls are first, as I havewritten, those of the venerable clerics, who have sixteen beneficedcuracies, in the archbishopric of Manila; in the bishopric of Cebú, fifteen; in that of Camarines, eighteen; and in that of Cagayán, four. Consequently, the clerics have fifty-three beneficed curacies, inthe archbishopric of Manila and the three suffragan bishoprics. In themthere are, according to the best reckoning, one hundred and forty-twovillages, besides the visitas, collections of huts [_rancherías_], and missions. This year of 1750 the Christians therein are reckonedat one hundred and forty-seven thousand two hundred and sixty-nine. The calced Augustinian religious have charge of two hundred andfifty-two thousand nine hundred and sixty-three souls, in one hundredand fifteen villages. The order of the seraphic father, St. Francis, of one hundred and forty-one thousand one hundred and ninety-threesouls, in sixty-three villages. The Society of Jesus, of twohundred and nine thousand five hundred and twenty-seven Christians, in ninety-three ministries. The Order of St. Dominic, ninety-ninethousand seven hundred and eighty souls, in fifty-one regular villages, without counting the visitas and missions. The Recollect religious ofSt. Augustine have charge of fifty-three thousand three hundred andeighty-four souls, in one hundred and five villages. Consequently, infive hundred and sixty-nine regular villages, not counting visitas, groups of huts, and missions, nine hundred and four thousand onehundred and sixteen Christians are ministered to in all these FilipinasIslands, as will be seen from the subjoined table. Villages Souls The clerics in 142 147, 269 St. Augustine in 115 252, 963 St. Francis in 63 141, 193 The Society in 93 209, 527 St. Dominic in 51 99, 780 Recollects in 105 53, 384 Total 569 904, 116 In regard to the royal tributes, which the natives pay annually, although no fixed computation is possible because of their differencefrom year to year (notwithstanding the number which seems to me moreregular and fixed from one year to another), on the hypothesis ofthe number of souls (the children who are not eligible for the list, as they have not reached the age of seven years, not being reckoned), and allowing five persons for each whole tribute--on that hypothesis, I say that the whole tributes which are collected in these islandsamount to two hundred and fifty thousand, at two persons to eachtribute who are eligible to be listed and of age sufficient topay. That age is for married men fifteen years, and for single mentwenty; for married women twenty, and for single women twenty-five; anduntil each, whether man or woman, has completed the age of sixty years. The appraisal of the tribute, according to the laws of these kingdoms, is at ten Castilian reals--part in kind and part in silver, or morecommonly in what the Indian chooses to pay. Rice is received forit, each fanega of which is valued at one real in silver among theTagáls, because of its greater abundance. It had the same price amongthe Visayas, where it was abundant; and, where it was not abundant, two reals. Five or six years ago, on account of representations madeto the supreme government by the superiors of the religious orders, of the extreme poverty that the Indians were suffering because ofthe severe _baguios_ and tempests--which had ruined their houses, fields, and cocoa plantations, and even the churches and the housesof the ministers--an order was issued by the said supreme governmentfor rice, to be received in Visayas at the price of three reals perfanega, which is the lowest among the natives. They also pay as tributewhite abacá mantas, which are called _medriñaques_, four brazas longand one wide, valued at three reals; and also abacá in fiber, at therate of two reals per _chinanta_, which is one-half arroba. That abacáis used to whip the strands of cables of the ships and boats insteadof hemp. They also pay lampotes, a kind of white cotton fabric, fourbrazas long and one vara wide, at four reals. In Ilocos they presentthick mantas of cotton, which are called _ilocanas_, of which aremade the sails for the ships and boats, both of his Majesty and ofprivate persons. In other provinces, the natives offer on the tributeaccount certain products (of which the alcaldes-mayor avail themselves)such as balates and sigay, and other products which are explained intheir place; and these are valued at Manila, if there are champansfrom China and pataches from the coast. For the balate (although wedo not eat it), is eaten in China by the princes and mandarins. Thesigay (which means certain shells that are gathered on the shore)is the money and coin that is current on the coast of Bengala and allthose Mediterranean kingdoms. The natives give wax also in place ofmoney, at the rate of ten or twelve reals per chinanta, according toits scarcity or abundance. Some gold is paid in certain provinces, as those regions have placers and mineral deposits. The two hundred and fifty thousand tributes which I mentioned arecollected annually throughout these islands, and are divided intotwo parts--one of the royal encomienda, which amounts to two hundredand thirty-one thousand five hundred and sixty-three whole tributes;while the remaining eighteen thousand four hundred and thirty-sevenare from the encomiendas of private persons, whom his Majesty hasrewarded on account of their useful services, granting to them thatpart of the royal tributes. But, from those tributes granted them, they give his Majesty two reals per whole tribute, that sum beingcalled "the royal situado. " They also pay to the ministers and parishpriests, from their encomiendas, the stipends of rice with the alms inreals that belong to them--to the amount of one hundred pesos, and twohundred fanegas of rice, for every five hundred tributes administered, and one-half real from each whole tribute for the wine used in themass. His Majesty pays the same quantity to the said ministers fromhis royal encomiendas; he also gives annually one arroba of wine formasses, and ten of oil for each one of the lamps which burn beforethe most holy sacrament, in all the ministries of the islands. The stipends given by his Majesty to the archbishops and suffraganbishops, the dignitaries of the holy church, and other ministersare in the following form. Pope Gregory XIII, by his bull given atRoma in the seventh year of his pontificate (which was the year 1587[_i. E. _, 1578]), at the petition of the Catholic king of the Españas, Don Felipe Second, erected the first parish church of Manila, andassigned twenty-seven prebends to it, of which those that are suitableand necessary were accepted. They consist of five dignidades--namely, a dean, an archdeacon, a precentor, a schoolmaster, and a treasurer;three canons, the fourth having been suppressed for the inquisitors, according to custom in the Indias; two whole and two half racions, established by royal decree given at Valladolid, June 2, 1604, andcountersigned by Juan Ibarra, his Majesty's secretary. Besides that, there are in the cathedral two curas, two sacristans, one master ofceremonies, one verger, and other officers; so that that holy churchis well established and the choir crowded, and their functions andfeasts are most splendid. The salaries given by his Majesty to those who fill those offices areas follows. To the archbishops of Manila, five thousand pesos of eightCastilian reals per year, conceded by decree of his Majesty given inMadrid, May 28, 1680. By virtue of the royal presentations, the deanenjoys six hundred pesos; the four dignidades, namely, archdeacon, precentor, schoolmaster, and treasurer, each five hundred pesos;the three canons, namely, the doctoral, the magistral, and that ofgrace, four hundred pesos apiece; the two racioneros, three hundredapiece, and the two medio-racioneros, two hundred apiece; the master ofceremonies, two hundred pesos, conceded by royal decree of February 22, 1724; the two curas, one for the Spaniards, and one for the natives, each one hundred and eighty-three pesos, six tomins, seven granos, besides their altar-fees, which are sufficiently generous. The bishop of Cebú--whose extensive jurisdiction includes the islandsof Cebú, Leyte, Sámar, and Ibabao; the provinces of Dapitan and Caragain Mindanao; the island of Panay, with its two provinces of Otón andCápiz; with the other adjacent islands even as far as Calamianes, Paragua, and the Marianas--enjoy four thousand pesos per year, byvirtue of a royal decree of May 28, 1680; the cura of the sacristyof that holy church one hundred and eighty-three pesos, six tomins, seven granos; the sacristan, ninety-one pesos, seven tomins, threegranos. The same sums are enjoyed by the bishops of Camarines andCagayán, with their curas and sacristans. Those sums are paid annuallyby his Majesty, the amount totaling twenty-three thousand and elevenpesos, two granos, besides the stipends, maintenance, and fourths ofmass-fees, which the other secular curas receive. Chapter XIV Of the ecclesiastical tribunals of these Filipinas Islands and thecity of Manila The chief tribunal of the metropolitan church of Manila is thearchiepiscopal. It is composed of a provisor and vicar-general, with his notary-in-chief and fiscals. The said tribunal has a housewhich serves as a prison, and which has a separate and large part forlodgings for the seclusion of men and women; it has its correspondingofficials. The second tribunal is that of the holy Inquisition, which wasdecreed by the Holy Office of México. It is the superior of allthe commissaries who are scattered through the provinces of Cebú, Camarines, Cagayán, and the islands of Negros--besides whom thereis in Manila another and special commissary for the fathers of theSociety of Jesus, who is generally an honored secular priest. Thecommissary has his chief constable and notary. The councils are formedof various ministers--examiners, familiars, and consultors. Thereare besides three or four commissaries appointed by México, in orderthat there may be one who may promptly succeed to the office in caseof death or resignation--although the said duty is always exercisedby only one. That office has always been in control of the reverendfathers of St. Dominic, successively, without other interruption thanthat of seven years, when the reverend father Fray José Paternina, an Augustinian, occupied it--who was summoned to México, as will beseen in due time. The third tribunal is that of the Holy Crusade, whose creation wasthe work of King Don Felipe IV [_sic_; _sc. _ III], as appears fromhis royal decree, dated San Lorenzo, May 16, 1609. It is composedof a commissary-general-subdelegate, who exercises the office ofpresident and who is appointed by his Majesty, with the consent ofthe supreme council of the Holy Crusade; and a senior auditor of theroyal Audiencia and the fiscal of the same body who receive a specialsalary for those offices for the management of the accounts. Asaccountant serves the oldest royal official, according to the termsof the above cited royal provision. For the other business, thereare a secretary and a chief notary who receive salaries, besides fourother notaries who receive no salary, but only the fees for businesstransacted by them. The publications in these islands are made everytwo years. The day fell at the beginning on October 28, but since1736 the publication was transferred to the first Sunday of Advent, by order of the commissary-general, so that the publications mightoccur at the same time in all the kingdoms and seigniories of España. The brotherhood of the Santa Misericordia of Manila forms anothertribunal composed of the flower of the community. It has its purveyor, twelve deputies, one secretary, one chaplain, and other officials. Intheir charge is the administration of the charitable funds which areconnected with that holy institution. The Misericordia was erectedin imitation of the one founded in Lisboa in 1498 by the most serenequeen of Portugal, Doña Leonor, widow of Don Juan the Second, by theadvice of a Trinitarian religious, named Fray Miguel de Contreras. Thecircumstances attending that foundation will be given later. The first brothers built a church with the title of "Presentaciónde Nuestra Señora" [_i. E. _, "Presentation of our Lady"], and nearit the seminary and house of Santa Isabel, in order that Spanishorphan girls might be reared there with a good education in doctrineand morals. They have a rectoress to govern them, a portress, and several virtuous women of mature years. Thence go forth thegirls with sufficient dowries for the estate [of marriage] to whichthey naturally tend--for which this Santa Misericordia applies thesum of sixteen thousand pesos. The girls attending the seminaryusually number sixty, besides some pupils, six slave women, andother serving-women. For their expenses and that of their chaplainsten thousand eight hundred pesos are set aside annually. Many ofthe inhabitants and people of the community send their daughtersto that seminary, so that they may learn good morals, because ofthe great improvement that is recognized in those who have beenreared there. The said congregation is governed by special rules, whose observance does not impose the obligation of mortal sin. [74]It enjoys many privileges, indulgences, and favors conceded by thesupreme pontiffs. By his Majesty's decree, dated Sevilla, March 25, 1733, and countersigned by Don Miguel de Villanueva, his Majesty'ssecretary, it is under the royal protection. In that decree the royalarms are ordered to be placed in the church and seminary. The brothersare ordered to go out in a body to make the stations on holy Thursday, and entire faith is to be given in all the tribunals to the instrumentsof the secretaries of that holy executive board. The charitable worksadministered by that holy executive board are numerous; for, besidesthe support and rearing of the girls, it maintains the hospital ofSt. John of God, of the city of Manila, with generous alms. It may besaid that there is no estate that does not experience its charity;for it spends annually in alms and charitable works alone, morethan seventy thousand pesos for the relief of poor, self-respectingSpaniards, for those who are imprisoned, and for masses for the soulsin purgatory--in such manner that from the year 1600 until the presentone of 1751, in which this history is written, the alms that have beenadministered by that holy executive board exceed five million pesos, in addition to the supplements which it has made to the general fundof these islands in cases of extreme necessity, and at the invasionsof enemies, which amounted between the years 1645 and 1735 to the sumof one million sixty-nine thousand and ninety-nine pesos. Besides theabove that holy executive board is patron of twenty-nine collativeand ten lay chaplaincies, and maintains two fellowships in the royalcollege of San José. There are other charitable institutions in this community, althoughnone so universal and large. They have been founded in the cathedralchurch, in the tertiary order of the seraphic order [of St. Francis], in the convent of Dilao, in that of Binondo of St. Dominic and intheir beaterio, in the convent of the calced Augustinian fathers, and in that of the discalced Augustinians. The Society of Jesusalso administers some charitable funds, of which the proceeds areapplied by their founders to various purposes of divine worship, alms for the orders and the poor, dowries for poor Spanish girls, Indian and mestizo women, hospitals, prisons, and suffrages for theblessed souls in purgatory. There is another royal seminary in the city of Manila. It wasestablished in the year 1591, while Don Fray Domingo de Salazar wasbishop, and Perez Dasmariñas governor, in certain houses given forits foundation by Captain Luis de Vivanco, ex-factor of the royaltreasury. It has its own church, whose titular is St. Andrew theapostle. It was intended for the rearing of orphan girls--the daughtersof Spaniards--in good education and virtue. They are under the royalpatronage, and his Majesty has the care of maintaining the students, and supplying them with all necessities. They also admit some pupils, serving-women, and women in retreat. A separate quarter was built laterfor the latter, at the expense of Licentiate Don Francisco Gómez deArcellano [_sc. _ Arellano], archdeacon of Manila and provisor of thearchbishopric. It has its rectoress and portress, and they live withgreat edification and holy customs. Chapter XV Other matters pertaining to the ecclesiastics of Manila The city of Manila has a rich and beautiful chapel of the incarnationof our Lady, which was founded by Governor Don Sebastián Hurtadode Corcuera, where the functions are performed and the feast-dayscelebrated that are peculiar to the royal Audiencia. It serves alsofor the burial of the soldiers of the army, and the ministrations forthe royal hospital. Its chaplains are independent of the parish churchand wear the cope and carry the uplifted cross, when they go for thecorpses of the soldiers, which they bury with all solemnity in the saidroyal chapel. It has its own chaplain-in-chief and other subordinates, who, besides serving there, fill the chaplaincies of the galleons andarmies, when there are any. It has its sacristans and other assistantsfor the service, propriety, and pomp of the worship; and a fineband of singers, with suitable salaries. The adornment, furnishings, ornaments, sacred vessels, altars, and reredoses correspond to thereality of the name. Among all those things, the first place is givento a great golden monstrance which is worth eleven thousand ducados. The royal hospital is located near the royal chapel. The soldiersof the army of Manila and the seamen of his Majesty's service aretreated there. It has a chaplain, superintendent, physician, surgeon, apothecary, and other followers with similar duties, and the employeesrequired for the care and refreshment of the sick. There is another royal seminary and college in this city that bears thetitle of San Felipe. It was founded in the time of Governor Don FaustoCruzat y Góngora, to whom an order, dated November 28, 1697, was givenin a royal decree, to report how the said college or seminary couldbe founded, so that some boys might be reared there for the cathedralservice. The said governor having reported, his Catholic Majesty, Don Felipe V, determined, by his royal decree of April 28, 1702, [75] to erect the college for eight seminarists. The amount of itsbuilding and maintenance was to be taken from the funds resulting fromvacant sees of bishops of these islands and from the tithes, while thepart lacking was to be taken from the royal treasury. The archbishopof Manila was to have part in everything, and he was to inform hisMajesty of what should be done. The royal decree having been carriedout, while the master-of-camp Don Diego Camacho y Avila was governing, it appears that four thousand pesos were paid by general council ofthe treasury, held May 22, 1705, for the building. Full notice willbe given of the events connected with that seminary and royal collegein the body of this history. ECCLESIASTICAL SURVEY OF THE PHILIPPINES [The French scientist Le Gentil, in his _Voyages dans les mersde l'Inde_ (Paris, 1781), pp. 170-191, speaks as follows of theecclesiastical estate of the Philippines. ] Ninth Article Ecclesiastical survey of the Philippine Islands The first church in Manila was erected as a parish church in the year1571, and dedicated to the Immaculate Conception. The Augustiniansand the discalced Franciscans had charge of it until 1581, when thefirst bishop arrived. Gregory XIII, by a bull, dated Rome, 1578, erected the parish church of Manila into a cathedral, and PhilippeII, king of España, established the chapter. It is composed of fivedignitaries--dean, archdeacon, orecentor, schoolmaster [_écolâtre_], [76] and treasurer--two whole prebendaries; two half prebendaries[77] two parish priests [_curés_]; sacristans; master of ceremonies;and beadle. The divine office is celebrated in this cathedral withgreat state and majesty. The archbishop receives 5, 000 piastres [78] (25, 500 livres); the dean, 600 (3, 030 livres); archdeacon, schoolmaster, precentor, and treasurer, each 500 (2, 525 livres); the three canons--namely, the doctoral, the magistral, and the one of grace or favor--and the two halfprebendaries, each 400 (2, 020 livres); the master of ceremonies, 1, 200livres; and last, the two parish priests [_cures_], each 924 livres. The fixed revenue of these parish priests is, as one can see, very little, but they have a little in perquisites, as marriages, baptisms, etc. Not more than forty years ago, one of the two parishpriests had charge of the Spaniards, while the other attended only tothe Indians. Today this ridiculous distinction no longer exists. Theparish priests alternate month by month in their duties as curates, and during that time they minister indiscriminately to Spaniardsand Indians. The cathedral of Manila was erected into a metropolitan in 1595. Thebishoprics of Zebu, Camarinés, and Nueva Ségovia are of the same date, and were made suffragan to Manila. This archbishopric has more thantwo hundred livings, of which only thirteen are served by secularpriests--who are subject, say the friars, to visitation; the otherlivings, to the number of about two hundred, are administered by thereligious, who, as they say, are not at all subject to the visitationof the archbishop. We shall discuss this subject and the rebellionoccasioned by this matter in Manila in 1767, while I was still there. Tenth Article Of the ecclesiastical tribunals established at Manila These tribunals are three in number: that of the archbishop; that ofthe Inquisition; and that of the Holy Crusade. The tribunal of justice of the archbishop is composed of avicar-general, one notary, and two fiscals. The archbishop has hisprison, where there are lodgings for lewd women. There is not, properly speaking, a tribunal of the Inquisition atManila, but only a commissary of the Holy Office, appointed to thisplace by the tribunal of Mexico. He is the chief or superior of allthe other commissaries scattered throughout the provinces. It isworthy of remark that the fathers of the Society had a private andspecial commissary, who was always a secular priest. The office ofcommissary-superintendent has always been filled in the convent of theJacobins [_i. E. _, Dominicans]. There has been only one interruption, ofseven years, during which a father of the convent of the Augustinianshad the commission, because the Jacobin father who was then commissarywas deposed, as we were told, for having unjustly brought suit againstthe governor of Manila, and having had him arrested. [79] At present these commissaries have no right to bring suit againstanyone at all, nor even to cause any arrest. They are under obligationto write to Mexico, in order to inform the tribunal of charges andaccusations. Thereupon the tribunal renders a sentence, which it sendsto the commissary, who has it executed. That sentence comprehendsarrest. Thereupon the commissary causes the arrest of the accusedperson, and ships him to Mexico. The trial is conducted there, andthe accused is sent back to Manila for the execution of the sentence, if there is cause therefor. The tribunal of the Holy Crusade has nothing especially deservingthat I should stop to mention it. Eleventh Article Which contains details in regard to the churches and colleges of Manila Next to the cathedral of which I have just spoken, must be reckonedthe royal chapel. It is used for all the feast-days and ceremonies ofthe royal Audiencia. It has in charge the spiritual administrationof the royal hospital of his Majesty's soldiers; it is their parishchurch, and they are buried there. This chapel has a chaplain, whois, as it were, the rector. He has five other chaplains under him, besides sacristans and assistants. The divine office is celebratedthere with great state. The royal chapel furnishes chaplains forthe galleons. The royal hospital, which is located quite near by, has its chaplain, its administrator, its physician, its surgeon, its apothecary, and everything necessary. Formerly the royal seminary of San Felipe, composed of eightseminarists and one rector, was located at Manila; theology and thearts were taught there. These two chairs have been suppressed, andthose who wish to avail themselves of the schools go to the universityof Santo Tomás. Since the war this seminary no longer exists; thatis to say, it is no longer maintained, so that it amounts to thesame thing. Its annual expenses were paid from the royal revenues, so that its maintenance depended absolutely upon the good-will of thegovernor. For that reason, I saw it, in 1767, without support. Thatlasted after the war, which caused great outcry at Manila against thegovernor. The archbishop was never able to succeed in reëstablishingit, although he contended that a seminary was very useful in thiscapital. But the religious took the opportunity to oppose it secretly, for, as they wish to extend their authority, the fewer the priestswho can be trained in the archbishopric, the more need will there beof religious to serve the curacies. In 1717, the king caused three persons to go to Manila, in order toteach the institutes and laws there; and assigned them the suitableincomes, namely, one thousand piastres (5, 050 livres). These threepersons took one of the largest houses in Manila, and in fact, began toteach there; but they generally had no scholars. The royal Audienciarepresented to the king that since there were two universities atManila, those three posts were useless, since the same branches couldbe taught in the universities. Consequently, the king had to pay fourplaces instead of three, for it was necessary to establish a chairof canon law and another of the institutes in the university of SantoTomás, and the same in the university of the fathers of the Society. The seminary of Sancta Potenciana was established in 1591; itserved for young girls bereft of father and mother, who were rearedand instructed there at the expense of the king. They had a mothersuperior, a chaplain, and a portress. The building of this seminaryhaving fallen into ruins, Archbishop Roxo proposed to rebuild it, but the English prevented him from doing so. The bombs and bulletshaving finished its destruction, its pensioners were transferred toSanta Isabela. Santa Isabela is a sort of house or seminary designedfor the rearing of young Spanish girls and orphans. The church isdedicated to the Presentation of our Lady. That church and that house are dependent on a confraternity called theBrotherhood of La Misericordia, founded in 1594, on the model of thatfounded in Lisboa, in 1498, by Queen Léonore, widow of Jean [_i. E. _, João] II, who died in 1495. That confraternity is composed of personsof the richest families in Manila, and has a manager, twelve deputies, one chaplain, and some officers who take charge of affairs. Therevenues of La Misericordia are immense. They all come from legacieswhich zealous citizens have left, successively, for employment incharitable works. Now these funds grow and increase considerably everyyear, for the confraternity invest them by furnishing moneys for thevoyage to Acapulco at a very large rate of interest. The cathedral, the third Order of St. Francis, [80] the Franciscans, the Dominicans, the Augustinians, and the Recollects, have also legacies or charitablefunds; but their funds are insignificant when compared with those ofthe confraternity. The fathers of the Society also have some. All those houses have been thriving for many years on that silverthat comes on the galleons, from which one may judge of the immensewealth that they enjoy. We will give an idea of it here in the listof the revenues of La Misericordia. The girls at Santa Isabela have amother superior and a portress. When they are married, they leave thecollege with a dowry; and La Misericordia, in order to dower them, has established a fund of 16, 000 piastres (84, 000 livres). Therewere about fifty girls aided by La Misericordia when I was atManila. Santa Isabela also receives boarders; and for the expensesof all the necessary supplies for the support of the orphans, forthe domestics, etc. , La Misericordia gives 10, 700 piastres (56, 175livres). Besides that, that confraternity has disbursed in almsaccording to a statement that I have seen for the years 1599-1726, 3, 448, 506 piastres (181, 046, 656 livres), which amounts to 142, 556livres of French money per year. Furthermore, La Misericordia hasassisted the public in cases of extreme necessity, and when the cityhas been threatened by an invasion on the part of enemies--as happenedin the years 1646, 1650, 1653-1663, 1668, and 1735. According to anexact account, it has given 1, 069, 099 piastres (5, 612, 769 livres). Isay nothing of the considerable sum that it furnished in 1762, whenthe English captured Manila. The house of La Misericordia has its peculiar statutes, accordingto which it is governed. It has many privileges and, above all, indulgences, which the popes have successively heaped on it. Finally, in 1733, the king took it under his protection. One may judge, from the sample, of the wealth of all the conventsof Manila, which, during the more than one hundred and fifty yearswhile they have been established there, have profited from the moneyfor charitable works, without having diffused it outside. The calced Augustinians were the first religious estate to appearat Manila; they went there in 1565. The convent has about fiftyreligious, and furnishes laborers to all the provinces where thosefathers have livings. They have forty-five or fifty in the bishopricof Manila alone. The church of the Augustinians is a very beautifuledifice, being built of cut stone. It has suffered considerablyfrom earthquakes. The fathers of the Society went to the Philippines in 1581. Theirprincipal residence was at Manila, and was named the college of SanIgnacio. Those fathers had so prospered in the Philippines that theyhad eight other residences scattered throughout the islands. Theywere the spiritual masters of the Marianas. They had twenty or thirtylivings in the archbishopric of Manila. Monsieur de Caseins [81]took them all to Cadiz in 1770, on the "Santa Rosa, " except fiveor six who remained, and whom Don Joseph de Cordova took with himthe following year on the "Astrea, " and with whom I journeyed fromthe isle of France to Cadiz. The Augustinians have inherited theirpossessions. The college of San Ignacio is a very beautiful building;[82] in spite of its defects, it is without doubt the best built andthe most regular in Manila. The exterior of the church (which frontson the Calle Real) offers an order of architecture very rustic, be it understood. The front, by way of retaliation, is frightful, without order or proportion. The interior of the church is very wellplanned; but the principal altar, although overloaded with gildings, does not correspond at all to the building; it is as poorly executed asthe front. [83] There was a university, to which Pope Clement XII hadgranted, by a brief of December 6, 1735, rights without number. Besidethe college of San Ignacio is that of San Jose; it was founded in 1585, by Felipe II, for the teaching of Latin. But since the existence ofthe two universities, that college is almost deserted. The marquis de Ovando [84]--to whom navigation owes so much atManila, as I have said--having seen that there was no attentionpaid to navigation in the center of two universities (althoughthose universities were in a maritime and commercial city), foundeda chair of mathematics in 1750, for the utility and progress ofnavigation. He died in 1754, and his school died with him. As longas he lived it maintained its standing, but after him it declined;in 1767 that school was no longer frequented. Manila gets the pilotsfor its galleons from Nueva España. The Dominicans went to Manila in 1587, in order to found a missionthere. They have a fine convent, with about thirty religious. Theiruniversity dates from 1610. The Dominicans have only a dozen livingsin the archbishopric of Manila. The college of San Juan de Letran owes its institution to a Spaniardof singularly exemplary life, who took charge of the orphan childrenof the Spaniards, and those whose fathers and mothers were poor. Hesupported them and taught them at the expense of his own income, and when that did not suffice, he collected alms to assist the lackin his own funds. The king, in order to make it easier for him toexercise his humane acts, gave him an encomienda in the province ofIlocos. At the approach of old age, he retired into the infirmaryof the Dominicans, with the permission of the archbishop, and diedthere a religious. He renounced his encomienda, his house, and allhis possessions, in due form; and placed them at the disposal ofthe Dominicans, on condition that they take charge of the rearingof his orphans. According to the act that was passed June 18, 1640, the house was erected into a college under the advocacy of St. Johnof the Letran. The king added to it some revenues from the royalchapel; and the students who left that college belonged to the king, and had to enter his service, either in the military or otherwise. TheDominicans have gradually changed those rules. The students of thatcollege, to the number of about fifty who are supported there annually, are all or nearly all destined for the priesthood. Consequently theystudy philosophy and theology in the university of Santo Tomás. Opposite San Juan de Letran, on the other side of the street, standsthe royal community of Santa Catalina. It has undergone various changessince 1695, the year in which it was founded. [85] The Dominicanshad charge of it at first; while now they have a mother superior, they follow, nevertheless, the third Order of St. Dominic. They haveno church of their own, but the college of San Juan de Letran servesthem as one. Without celebrating there any office, they attend massthere, being separated from it by the width of the street, where theyhave a gallery which communicates from their cells with the churchof San Juan de Letran. The Recollects arrived at Manila in 1606. They have built a fineconvent there, and so large that two hundred religious could be verycomfortable in it; however, they never have more than forty. Theyhave a dozen livings in the archbishopric of Manila. The hospital Order of St. John of God obtained permission from theking in 1627 to send ten religious to Manila. In 1656, the board of LaMisericordia made those fathers a present of their old hospital. Theking approved that gift, but the hospital has fallen many times. In1726, the archbishop undertook to reestablish it, and to rebuild itagain on new foundations; and that has been executed. That hospital isa vast and elegant building. The church is beautiful. The wards forthe sick are large, and filled with very comfortable beds, and thereare plenty of religious. Those fathers are very useful in Manila, for they are very charitable to the sick. The Spaniards of Manilaand its environs send their domestics there when they are sick;and they are given especial care, and treated gratis. Those fathersare, beyond doubt, the most useful in Manila; but, in spite of that, they are poor and often in want. They live only on alms, and withoutthe Confraternity of La Misericordia that house would find it hardto subsist. I shall make here only one reflection, which the love for humanitytears from me. The Confraternity of La Misericordia have amassedimmense wealth, but they scatter and spend it on the unfortunate whoare in need: the State itself has often found aid there. The religiousorders also have their treasures, but I have been assured that no onebenefits by them; and that, on the contrary, like those treasuresof the Igolotes, their treasures only increase each year. Also the_Histoire Espagnole_ [_i. E. _, "_Spanish History_"], that tells of theemployment made by La Misericordia of its charitable contributions, is silent as to what the religious orders do with theirs. The discalced Franciscans went to Manila in 1577. They are alliedto the Capuchins. [86] Their convent is superb and immense. Theygenerally have thirty religious, besides fifty others who are nearlyreligious and who fill a like number of curacies in the archbishopricof Manila. Inside the convent enclosure is to be seen a fine chapel, where the holy sacrament is continually kept. That chapel is intendedfor the exercises of the tertiaries. Outside the walls of Manila, and a gunshot from that city, stands thehospital of San Lazaro; the Franciscan religious have charge of itstemporal and spiritual administration. That hospital is for lepers, many of whom are seen in Manila. The Spanish call that disease _elmal lazaro_. [87] Article Twelve Of the bishops of the Philippines suffragan to Manila; and of thegeneral number of Christian souls in those islands. The bishopric of Zébu is the first; it was created in 1595. Itscathedral is built of wood, and is quite large; it is dedicated toSt. Michael. It has no canons. There is one cura there, one sacristan, one vicar-general, and several priests. The bishop is almost alwaysa religious. When he officiates, he is generally accompanied by twomestizo [_mulâtres_] priests. [88] Moreover, there is at Zébu a conventof calced Augustinians, one of discalced Augustinians or Recollects, one residence of the Society of Jesus, and one alcalde. There aregenerally three fathers in each convent, and that is the largest numberthat they have ever had. The city of Zébu, which ought not to bearthe name of city, is a collection of a few miserable straw shacks, like those of all Indians; the convents, on the contrary, are finelybuilt. The latter are immense buildings, and that for only two orthree persons. That is true of all the convents of the Philippines, which are seven or eight times larger than are necessary for the numberof fathers whom they contain. It remains to ascertain whether that isthe case because the number of religious is at present less in Españathan it was one hundred and fifty or one hundred and eighty years ago;or whether those buildings were erected with the expectation and ideathat they would some day be peopled and filled. I have been unable tolearn which is correct. There was a quarter for the Chinese at Zébu, as at Manila. The bishop of Zébu receives a salary of four thousandpiastres (21, 000 livres), the curé, one hundred and eighty piastres(960 livres), and the sacristan ninety-one (472 livres). The bishopric of Camarines dates from the same time as that of Zébu, and was founded in the same manner. That city is not more beautifulthan that of Zébu. The calced Augustinians, the Recollects, and thediscalced Franciscans are established at Camarines. The bishopric of Nueva Segovia was founded at the same time andin the same manner as the preceding. The city (if it is one) has aconvent of calced Augustinians, one of discalced Franciscans, andone of Dominicans. The secular priests, according to a list that I have seen, govern onehundred and forty-two livings, which include 131, 279 persons. Theother livings, to the number of more than five hundred and fifty, are divided among the Augustinians, the fathers of the Society, the Dominicans, the Recollects, and the discalced Franciscans. The Augustinians have charge of 241, 806 persons The fathers of the Society had 170, 000 The Dominicans have 89, 752 The Recollects have 63, 149 The discalced Franciscans 141, 196 Sum total 705, 903 persons. The above sum is for 1735, and is very exact, as it is taken fromthe communities and from the statement of the royal officials. Theremay, however, be some error in it, due to the fact that the Indianschange their dwelling from time to time, or absent themselves forsome time. Mortality must also have some effect on it. It resultsalways that the natives of the Philippines, the subjects of the kingof España, form a colony about as numerous as the city of Paris;and that that colony, if it were well governed and well directed, might become very flourishing. Article Thirteenth Of the power and influence enjoyed by the religious in the Philippines If the governor of the Philippines is absolute, the religious ordersform there a body that is not less powerful. Masters of the provinces, they govern there, one might say, as sovereigns; they are so absolutethat no Spaniard dares go to establish himself there. If he tried to doso, he would succeed only after having surmounted great difficulties, and removed the greatest obstacles. But he would always be at swords'point: the friars would play him so many tricks; they would seekso many occasions of dispute with him; and they would stir up somany things against him, that in the end he would be forced to goaway. Thus do those fathers remain masters of the land, and they aremore absolute in the Philippines than is the king himself. In 1763 or 1764 an alcalde of Manila, zealous for the public welfare, had a royal road lengthened two or three leagues from the city, andhad both sides of it planted with trees. It produced a very beautifuleffect, and facilitated the carriage of food to Manila. The fathersof the Society began a suit against the alcalde, because, they said, he had encroached upon the lands of the poor Indians. The alcalde, and rightfully, paid but little attention to the suit. The fathers ofthe Society, upon seeing that the matter was not turning out at allto their advantage, caused the trees to be cut down by the Indians, and reduced the road to its former condition--that is to say, theyadministered justice themselves. Will it be believed that the affairis left in this condition? However, nothing is more certain; it wasstill quite recent at my arrival at Manila, and was related to me byseveral persons worthy of credit. According to an ordinance of the king, renewed, perhaps, a hundredtimes, the religious are ordered to teach Castilian to the youngIndians. But his Majesty, the Spaniards of Manila have assured meuniversally, has not yet been obeyed to this day, and has not beenable to succeed in having the ordinance executed. Public schoolsare to be seen at a half-league's distance from Manila, wherethe youth are taught, but good care is taken not to teach themCastilian. They are taught the language of the country. They have, it is true, little prayer-books written in Castilian, and the youthare taught now and then a few words of that language; but the chieflanguage that the teachers try to have them speak and read well isthe language of their own country. So, go one league from Manila, and you can scarcely be understood if you do not know the languageof the country--a fact which I can attest, for I have experiencedit. It is still worse in the provinces. Thus are the friars themasters of the Indians. A great abuse that follows from that is, that the Spaniards themselves cannot get any knowledge of thecondition of things in those provinces. They would have no safetyin traveling, if they were not known to the religious, and if theydid not have with them recommendations presented by the religiousof Manila. Those recommendations are infinitely more to be preferredthan the orders which the governor could give to the alcaldes or tothose religious. The latter would probably not deign to receive them;while the alcaldes, who themselves need to keep on good terms withthe friars, would give but faint response to the governor's orders. Notwithstanding all the recommendations possible, it yet happens thatthe friar in charge of the people among whom you travel, allows youbut rarely to speak alone with the Indians. When you speak in hispresence to any Indian who understands a little Castilian, if thatreligious is displeased to have you converse too long with that nativehe makes him understand, in the language of the country, not to answeryou in Castilian but in his own language. The Indian obeys him; and, if you are not aware of that practice, you cannot guess his reason, inasmuch as you have not understood what the religious said. I havebeen assured of this by several Spaniards, among them the engineerDon Féliciano Marquès. He has several times complained to me that, in spite of his great desire to travel in the provinces, he did notdare resolve to do it, in view of the great difficulties that he sawto be inseparable from such an undertaking. We went together, he and I, several times, on the river in a_pangue_--the boat of the country. Once we went up stream for threeleguas. No one could understand us at that short distance from Manila, for no one knew any Castilian; neither did they even pay any attentionto us. One would not believe that the Spaniards were the masters ofthe country. That, I was told by the Spaniards, was the result andthe effect of the policy of the friars. If the religious in the Philippines have resisted the temporal powerin these matters, they have not been more docile, in another matter, to the ecclesiastical power; for they have been able, even to thisday, to elude the visitation of the archbishops, and those prelateshave never been able to succeed in that. The great obstacle in this matter is, that there are very few[secular] priests in the Philippines, and the majority of those whoare there are Indians. The people, say the Spaniards, have almostno respect or veneration for the latter. Most frequently they aredressed like their compatriots, the other Indians, in the fashionof the country. The friars, on the contrary, are necessarily morerespected, and even though it were only by reason of their mode ofdress, they would inspire more awe in the people than do the Indianpriests. Those religious hold the people in a sort of dependence inwhich the priests of their own race, and clad as they, could not holdthem. But so the religious, because they know that they are necessaryin the present condition of affairs, have always raised an oppositionwhen the archbishops have tried to visit them, so that the latterhave never been able to surmount the difficulty. The religious are, so to speak, entrenched or fortified in castles (_encastillados_, touse the peculiar expression of the Spaniards), so that all the zealof the archbishops has been unable to reduce them to the footing ofthe other curas. As a rule, there are no difficulties at all in theother bishoprics; for, as the livings there are almost always filledby religious, the curas easily allow themselves to be visited by aperson of their own class. It is true that, since the governors havenot as yet taken sides with them, the archbishops have always beenthe weaker party. Monsieur Arandia, of whom I have already spoken, a man fit to governa state, would have doubtless put an end to it had he lived. DonManuel Antonio Roxo was appointed archbishop of Manila under hisgovernment. Don Andrès Roxo, nephew of that archbishop, told meseveral times that Monsieur Arandia was only awaiting his uncle'sarrival to conclude that important matter. But Arandia died beforehis arrival, and it is claimed that he was helped to die. Howeverthat may be, Archbishop Roxo, having lost his support, could not, although he became governor and captain-general of the islands, makethe friars submissive. He wrote to the king that the briefs of thepope and the decrees of his Majesty would always be without force andvalidity; and that the one and only way of succeeding in regulatingthat matter was to issue imperative commands to the general of eachorder in Europe to direct their friars at Manila to receive the visitof the archbishop. In the meantime, the war comes--Manila is captured;Roxo dies, and all is as before. Roxo was replaced only in 1767. That year the court of España sent anarchbishop. [89] I saw him, and even went to make him several visitswhen he had made his [public] entrance. He wrote to all the communitiesthat he was preparing to visit his diocese. He had, so it was said, left Europe with the fullest authority for that purpose. He had bulls, briefs from the pope, and orders from the court. He thought that hewould succeed with all these arms, but he did not know that therewould be an answer for everything at Manila. The friars answered thenthat they could not allow him to visit them; and such is their answer[to their superior]. They went, say they, first to the Philippines;they have received the care of souls, under certain conditions andcertain charges that cannot be set aside; [and they said] that thearchbishop might, if he wished, take away all the livings in theircharge and provide the same with secular priests. I have said thatthe archbishopric of Manila contains more than two hundred livings, of which only thirteen are in charge of secular priests. Consequently, there are about two hundred still occupied by the friars. Now thecase was very embarrassing for the archbishop, who did not thenhave two hundred priests at his disposal. As to the briefs, bulls, etc. , consider the pleasant response that they made, and which theirpartisans scattered abroad in public; they said, then, that hisExcellency had not brought any new rulings with him from the courtsof Rome and Madrid. It was very true that there existed a bull ofthe pope in regard to that matter, but it would have to be lookedfor in the books. In order that it might, on the other hand, become alaw, it was necessary for the archbishop to give notification of it, legalized by notary in the ordinary manner. Such, they said, were thelaws of the kingdom, in consideration of the fact that there might besome difference in the books, either by the transposition of a comma, or by some other error that might have slipped into the printing. Such are the intrenchments that the friars opposed in 1767 to the newarchbishop of Manila. In the beginning, the Dominicans and Augustinianswere disturbed; the Dominicans in fact submitted, and the archbishop'sparty already thought that he had the victory. But, toward theend of the year, some repented, and changed their minds; and, as aconsequence, there was a schism in the convent. The Augustinians alsowere divided, and they came even to blows among themselves. One ofthe chief actors was imprisoned in his room. However, the matter wasarranged, and it was agreed that all of them should assemble and bereconciled, without saying a word of what had occurred. It produceda singular effect. At my arrival the dissension had again commenced, but I am not aware how the affair terminated. The other religious and the fathers of the Society held firm. Theselast especially, in appearance, were very assiduous in visiting thegovernor [90]--and that at an hour when no one is received in thehouses of Manila, unless it be for matters which cannot suffer delay;that is to say, the fathers went just after dinner, at the time whenall people retire to take their siesta. Having gone one day duringthat time, just after his dinner, to see the governor about a pressingmatter which concerned me, scarcely had I begun what I had to say whena father of the Society appeared, who had ascended by a little privatestair-way. I was unable to terminate my business. The reverend fathertook possession of the governor, who made an appointment with me foranother time. I cannot be positive that that father had gone on thematter of the visitation; I only report that fact because it agreeswith what was said then at Manila in regard to the frequent visitswhich the fathers of the Society made to the governor, at times whenno one dared present himself at the government [house]. I must tell what side the governor took in so delicate a matter. On oneside he was pressed by the archbishop; on the other he was solicitedby the Jesuits and the friars. During these contests I found himone evening when I went to see him, meditative and thoughtful. Hehad two letters in his hand, which the archbishop had written to him, successively, that same day. He told me, with demonstrations of feelingwhich showed his embarrassment, that the archbishop was writing tohim letter after letter, on a matter that depended on him in no wayat all. He said that he had no instructions on the matter, and that hecould not exceed his powers. And, as he repeated that to me time aftertime, I answered him that, since he had no orders from his court, andespecially since he had no secular priests at his disposal, it was infact very difficult for him to proceed as the archbishop desired. Itmust be observed that I was living with a wealthy French merchant, one of whose daughters had married the secretary of the government;and I have often remarked that that secretary was not at all inclinedto the archbishop's side. Next morning, four _pasquinades_ [91] or injurious and very defamatoryplacards, were found posted in the city: one at the government offices;the second, on the gate of the Parián; a third at La Misericordia;and the fourth at our door. Those lampoons stated distinctly that thegovernor for twenty thousand piastres (105, 000 livres), had preventedthe archbishop from fulfilling his duty. The secretary was besidehimself at the boldness of the lampoon, and especially at the oneposted at his door. He spoke of it as a crime which deserved the mostsevere chastisement. He added that it would be better for him who haddone it, if he were discovered, that he had never lived. In fact, I am quite sure that Sambouangam [92] (in the island of Mindanao), which I have before mentioned, would have been his dwelling, and thathe would not have enjoyed himself there very greatly. The friars in the Philippines are, as can be seen, absolute in theprovinces. It is quite true that, according to the ordinances, thegovernor ought to send the auditors there from time to time in thequality of visitors. But besides that that scarcely ever happens, thesevisitors, although members of the royal Audiencia, are obliged to takerecommendations from the convents of Manila before their departure, in order to be well received. However, that great authority of thefriars over the people does not prevent the latter from revolting veryoften in the provinces; and those revolts are nearly always followedby the death of some religious. Then there is no means of restoringorder except by sending troops to reduce the Indians to obedience, for the eloquence of the religious can do nothing. Such an emergencyoccurred in my time, at the end of 1767. Several settlements about thelarge lake revolted, and carried their boldness even to the point ofkilling the friar curas. It was necessary to send a cavalry officer atthe head of a detachment of fifteen men, to make those rebels submit. These disorders always happened when the provinces of the Philippineshad at their head, to govern them, only an alcalde and the friars. Ibelieve that it would be necessary for the court to have four or fivehundred troops (or at least a sufficient number), for the sole purposeof scattering them through those different provinces, in posts of onlyfifteen or twenty men. That number, besides being but inconsiderableand of little expense, would be sufficient to maintain the Indiansin their duty, since only fifteen men have appeased the disturbancein a considerable district near the lake. [The following, also from Le Gentil (pp. 59-63), treats in part ofthe ecclesiastical estate. ] Ninth Article Of the genius of the inhabitants of the Philippines, and the peculiarpunishments inflicted by the religious on the women who do not attendmass on the prescribed days. This article is the fourteenth chapter of the Franciscan religiousfrom whom I have extracted a portion of my details. But I believethat it will be important to reproduce here in exact translation thetext of the original. [The extract is from San Antonio's _Chronicas_, vol. I, part of chapterxl of book i; it is not, however, an exact translation, but in parta synopsis. The meaning is not distorted; but we have preferred totranslate this portion of the chapter, entitled in San Antonio "Ofthe characteristics and genius of the Filipino Indians, " directly fromthe Spanish, reproducing exactly the matter synopsized by Le Gentil. ] "412. Among the gifts with which man is adorned, those of thesoul are the most noble and most important--for instance, thecharacteristics or bent, and the skill or understanding in theexercise of a man's reasonings and mental operations. And sincethe soul is so dependent on the body and on its sensations, thespiritual operations are tempered by the bodily characteristics. Thesecharacteristics (in the judgment of Galen, Plato, Aristotle, andHippocrates), are such or such, according to the varying climate of the[different] regions. Consequently, the difference of nations in bodilycharacteristics, and in disposition, genius, and morals, springs fromthe various climates of the regions, and from the difference in air, water, and food--in accordance with that maxim, _Natura facit habilem_, [93] in its common interpretation. That makes evident (in distantregions) the difference between Spaniards and French, Indians andGermans, Ethiopians and English. It is experienced, within distancesnot so great, in the many provinces of España alone. Even in Ubedaand Baèza, only one legua apart, this diversity of men and women isfound. There are more marked differences of this sort encountered inPhilipinas; for there are certain peoples at the mouth of one river, while at the source are others very different in complexion, customs, and languages. In the same province are found stupid and intelligentpeoples; white, black, and brown; and those of distinct degrees ofcorpulency, and features according to the various temperatures andclimates. It is a matter which is truly surprising, to see so greata diversity of temperatures and so great a diversity of men withinso small a space. But that happens in districts here and there, for usually there is but little differentiation in these islands incharacteristics and genius. If one Indian be known, I believe thatthey are all known; but God alone can have this complete knowledge. "413. The very reverend father, Gaspar de San Agustin, an Augustinianand a native of Madrid, with the practical experience of forty yearsof life among those people, confesses, in a letter which he wroteconcerning their characteristics--and which although in manuscript, deserves to be printed, for he understood those natives as far as itis possible to comprehend them--that it is so difficult to describetheir characteristics that it would be more easy to define the formalobject in logic; more feasible to compute the square of a circle;more discoverable to assign a fixed rule for the measurement of thedegrees of longitude on the globe; and after the four knowledges ofSolomon could be placed this fifth, as impossible. [94] In fact, afterso many years, he says that he has only been able to understand that_quadraginta annis proximus fui Generationi huic, & dixi: semper hierant corde_. [95] He speaks at length and from experience and withremarkable detail. Although the letter is worth printing, my lack ofspace does not allow me to copy it. [96] "414. Granting, then, as true the experiences that he writes, andreducing them to a brief summary I assert that _the character ofthese Indians is a maze of contradictions and oppositions_; and Ibelieve that this is not the worst of the descriptions. For theyare at once proud and humble; bold in wickedness, and pusillanimouscowards; compassionate and cruel; negligent and lazy; but for their ownaffairs, whether evil or good, careful and watchful; easily credulous, but incapable of understanding, and fickle, after so oft repeatedsacred teachings. They are very much inclined to attend the church, and its feasts and solemn rites, but it is necessary to oblige themby the rigor of the lash to attend mass on the prescribed days, and confession and communion when holy Church orders; and are veryreverent toward the ministering fathers because of the superioritythat they recognize in them, while at the same time they mock them, murmur against them, and even deceive them. Consequently, a religiouscalled them jokingly 'the schoolchildren of St. Casiano;' [97] for itis a fact that they go astray in all their resolutions without thegovernment of the fathers, and it is necessary to treat them likeschoolchildren in their instruction. " [Here we resume the narrative of Le Gentil, who italicises the words, "It is necessary to employ the lash in order to get them to attendmass on the prescribed days when holy Church orders it, and to treatthem as schoolchildren, " and continues:] This is an abuse which reigns in the provinces. The religious givethe lash to women and girls with a cat-o'-nine-tails, even in thepresence of their husbands, and no one dares say a word. That is notpracticed at Manila, and the religious are not so absolute there asthey are in the provinces; and, besides, one is able at times notto attend mass on Sunday without that act of irreligion reaching theears of the religious or the curés. I was intimately acquainted at Manila with some army officers, withwhom I had gone from the Île de France to that city on board the"Bon-conseil. " Although Spaniards, they dared to revolt publiclyagainst that ridiculous custom; others approved it. Sometimes thereligious or fathers have their own executioners, and the church isthe place of the action. In this regard a singular chance procuredme a knowledge of the following. A short league [_lieue_] from Manila is a parish called Las Peñas (_lesRoches_) [_i. E. _, "the rocks"]. It is under the charge of a secularpriest, and has a very small church, built of bamboo and thatched withstraw. It is a charming place, and pleasure-parties often go thereto dine, or walk there after dinner. I went there quite frequentlywith Father Melo. One Sunday, Don Andrés Roxo and Doña Ana Roxo, his wife, asked me to go there to dine with them. Don Andrés Roxohad married one of the daughters of the marquis of Villa-Mediana, a distinguished family of Spain. The marquis, who has died since myreturn to France, was then commandant of the troops in Manila, and wasto come to join us in the afternoon. As I was walking with Monsieurand Madame Roxo in the country quite near the village, about four orfive in the afternoon, we beheld a great concourse of people gatheredabout the entrance of that same village. We went in that direction, toascertain what could be happening. It was a woman who had not attendedmass that day, whom they were taking to the church to lash. She wasled along by the executioner. He had a heavy cat-o'-nine-tails onhis shoulder, which hung down to the middle of his back. The father, more black than white, went behind, and a crowd of Indians followed, especially of Indian women. Doubtless they were those of the village, who were obliged to witness the ceremony, in order to teach them notto stay away from mass. Madame Roxo, seeing this sight, was touchedwith compassion. She left us, forced her way through the crowd, andeasily succeeded in reaching the father. She asked clemency for thatwoman, which was obtained. At this juncture the marquis of Villa-Mediana arrived. From as faras we could see him we went to meet him. When he asked us whence wecame, Madame Roxo told him what had just happened. But the marquis, far from approving the generosity of his daughter, put on a severecountenance, and scolded her for it roundly in my presence. He toldher in express terms _that she had performed a very wrong action, which would be the cause of a greater evil; that that woman would notfail to commit that sin again, and perhaps several times, and the blameand sin for it would rebound on her who had asked for the pardon_. [Le Gentil concludes this article by a further translation and synopsisof the same chapter of San Antonio, which relates entirely to thecharacteristics of the natives--matter which will, if space permit, be embodied in this series. ] CHARACTER AND INFLUENCE OF THE FRIARS [The following is taken from volume ii of Sinibaldo de Mas's _Informesobre el estado de las islas Filipinas en 1842_ (Madrid, January, 1843). ] The ecclesiastical estate Shortly after Legaspi had discovered the islands, came successivelyreligious of St. Augustine, St. Dominic, and St. Francis, who spreadthrough the interior and founded convents in Manila. They were theones who accomplished most in the spiritual and temporal conquest, as is attested uniformly by writers, native and foreign, even theleast devout. Some years later, bishoprics were erected; and fromthat moment began a struggle between the bishops and the monasticorders as to whether or no the friar curas should be subject to thediocesan visit. Innumerable are the treatises, opinions, superiordecrees, and scandalous disputes, which took place on this account, as we have already seen in the chapter called "History. " The argumentsof the religious were founded on the fear of falling into relaxationof their regular observance, as they believed that they could notbe good ministers without being good religious. The religious ofthe Order of St. Dominic, discussing this point in the year 1710, resolved that, if the lords ordinary [98] attempted to subject themto the diocesan visit, they would first abandon all their missions;_for the province regards it as certain and evident that the ruinof the ministering religious must follow the said visit; and of thisopinion have been, for many years past, grave religious and zealousand superior prelates whom the province has had_. In the year 1757, Governor Don Pedro Manuel Arandia claimed, with the greatest firmness, that the regulars should submit to the laws of the royal patronage inrespect to the appointment of religious for the curacies, and that theyshould receive the canonical installation. He first directed himselfto the provincial of the calced Augustinians, even going so far asto warn him that, if he did not obey his behests and commands in thismatter, the governor would proceed to his exile and the occupation ofhis temporalities. To that the provincial replied that he could notunder any circumstances accede to his demands, adding that "he knewby proof in his establishment the ruin of their regular institute, with notable harm to souls;" and that "he was at the same time assuredthat the piety of the king (whom may God preserve) would not take itill at seeing the aforesaid province [of Augustinians] reduced to theirprofession and subject to the same laws of the royal patronage. Thoselaws, although so just, do not bind the regulars to continue in theirmissions, which they obtain precariously, in case that all the royalpatronage is impracticable to them with their institute. " In the year1767, and during the government of Don Simon de Anda, there camean order from Madrid, together with a bull from Pope Benedict XIV, requiring the curas to submit to the metropolitan. The religious ofSt. Augustine still resisted, which caused Anda to have all the curasin Pampanga arrested, and to send the provincial and definitors toEspaña. In the year 1775 arrived a decisive order from the court, requiring all the regulars to submit to the visit and the royalpatronage, and the restoration of the curacies of Pampanga to theAugustinians. They submitted, and from that time the regular curashave been subject to their provincial in matters _de vita et moribus_[_i. E. _, of conduct and morals], of the bishop in all that pertains tospiritual administration, and to the captain-general as the viceregalpatron. According to a royal decree of August 1, 1795, it is impossibleto remove a regular cura against his will without formulating a causeagainst him and trying him according to law, unless he is appointed tofill some office in the order; and even in this case it is necessarythat the consent of the ordinary and the royal vice-patron precede, in accordance with the terms of another royal decree of September29, 1807. Perhaps this subjection of the curas to the bishops andvice-patrons will have resulted in great advantages; but there isno doubt that the relaxation of morals which the regular superiorsforesaw has been verified. There are many, there are numberless faultswhich a director recognizes and knows positively, but which cannotbe proved in a judgment, especially when one is conducting a cura ofsouls. Further, in a cause, it is necessary to take depositions fromthe parishioners, and to make public matters which it would be highlyimportant to keep secret; for scandal does more harm than the evilwhich one is trying to remedy, especially in a colony where the goodman and the prestige of the religious is so important. And, above all, it ought to be remembered that since the will of three must unite topunish one cura, it will be very easy for the cura to find a meansof securing favor from some of them. Those evils would probably beremedied by rigorously obeying the commands of Benedict XIV in hisconstitution beginning _Firmandis_, given November 6, 1744, in whichit is ruled that the regular curas may be removed from their curaciesaccording to the will of one or the other superior, without its beingnecessary for either to declare to the other the causes of the removal. As a result of these continuous and obstinate quarrels between theregular curas and the bishops and civil authorities, and as if tocut the Gordian knot, the government ordered, in 1753, that allthe curacies be handed over to secular priests of the country. Theexecution of this decree presented so many difficulties, and raised somany remonstrances that it was decided in 1757 that, until it shouldbe ordered otherwise, none of the curacies administered by regularsshould be granted to a secular priest under any circumstances, untilit was really vacant, and that then the viceroy and the diocesan shouldagree together whether or no it were advisable to make it secular; andthe opinion of both should be carried into effect, and that in equalaccord they should execute the decree of 1753. By this decision, thegovernor-general had the power to deprive the friars of their curaciesat will, since the bishops have almost always desired or solicitedthat. Cárlos III, wearied at the obstinacy of the Augustinian religiousin not submitting to the diocesan visit, ordered by decrees of August5 and November 9, 1774, that all the missions should be secularizedas they fell vacant. The governor, then Don Simon de Anda, in spiteof being at open war with the friars--because they had intrigued inMadrid against him when the government was conferred on him--andof his being, perhaps, the governor-general most hated by them, inveighed so strongly against this order, asserting that it was notadvisable to the service of God and the State, that the same CárlosIII resolved that the decree of 1774 should not have effect, and thatthe curacies and missions which the religious had filled before thedecree, should be returned to them. Nevertheless the government ofMadrid was so annoyed and wearied at the continual strife which thefriars maintained with the bishops and authorities, that it desiredto cut the dispute short, at any risk; and in this same decree it wasrecommended that a body of Filipino secular priests be formed, so thatthe curacies could be surrendered to these as they became vacant--thuscarrying into effect the decree of 1757, when they should be readyfor it. This same order was confirmed by another decree of December11, 1776, and another of September 7, 1778--although in this last, in consideration of a representation of Don Pedro Sarrio, which willbe seen later, it was provided that there should be no innovation inwhat was contained in the decree of '76, without the express order ofthe Council and of the king. In 1822, in consequence of a decree ofthe Córtes, the curacies which fell vacant were presented at a meetingof opponents. In regard to the first, which was that of the village ofMalate, the superior of the calced Augustinians, Fray Hilarion Diez, made a representation; but the archbishop, Don Fray Juan Zulaybar, wasinterested in complying with the decrees of the Madrid government. In1826, order was given to return that curacy to the religious, and all[others] that they had, and what was declared to them by the decreeof 1776; and that the secularization of any curacy should not beproceeded with except by express order of the king. I am going to insert what Don Tomás de Comyn said about the religiousof Filipinas in a book which has not had the appreciation that itmerits, and which is already rare. "The valor and constancy with which Legaspi and his worthy companionsconquered these natives would have been of little use, had notthe apostolic zeal of the missionaries aided in consolidating theundertaking. The latter were the true conquerors--who, without otherweapons than their virtues, attracted the good-will of the natives, made them love the Spanish name, and gave the king, as by a miracle, two millions more of submissive and Christian vassals. They were thelegislators of the barbarous hordes who inhabited the islands of thisimmense archipelago, thus realizing with their persuasive mildnessthe allegorical prodigies of Amphion and Orpheus. "As the means, then, which the missionaries employed to reduce andcivilize the Indians, were their preaching and other spiritualinstruments, and as, although they were scattered and workingseparately, they were at the same time subject to the authorityof their superiors--who as chiefs, directed the great work of theconversion--the government primitively established in these provincesmust necessarily have shared much of the nature of the theocratic;and there is no doubt that it so continued until, the number of thenew colonists, as well the effective force of the royal authority, increasing with the lapse of time, it was possible to make thegoverning system uniform with that which rules in the other ordinaryestablishments of España. "Further, this same is deduced from the fragments which even yetremain of that first constitution in the islands of Batanes andthe missions of Cagayan, which are administered spiritually andtemporally by the Dominican fathers; and from what can be noted atevery step in the other provinces, by whoever gives the matter but alittle attention. For although the civil magistracies are regulatednow, and their respective attributes determined with all precision, it has been as yet impossible to lay aside, however much they havetried to show the contrary, the personal authority which the parishpriests hold among their parishioners; on the contrary, the governmenthas indeed seen itself constantly under the necessity of making useof this same authority, as the most powerful instrument to acquirerespect and due subordination. Consequently, although the parishpriests are not today authorized to intervene by law in the civiladministration, they become in fact the real rulers. "It certainly is the case that, since the parish priest is theconsoler of the afflicted, the pacifier of families, the promoter ofuseful ideas, the preacher and example of all good; as generosityis conspicuous in him, and the Indians see him alone among them, without relatives, without trade, and always engaged in their greatergood--they are accustomed to live contentedly under his paternaldirection, and to give him their whole confidence. Master in this wayof their wills, nothing is done without the counsel--or, to speak morecorrectly, without the consent--of the cura. The gobernadorcillo, onreceiving an order from the alcalde, goes first to get the permissionof the father; and it is the latter who, in strict terms, tacitlysees to its fulfilment, or prevents its course. The father concludesor directs the suits of the village; makes the writs; goes up to thecapital to plead for his Indians; opposes their petitions, and attimes their threats, to the violences committed by the alcaldes-mayor;and manages everything by the standard of his own desire. In a word, it is impossible for there to be any human institution, at once sosimple and so firmly grounded, and from which so many advantagescan be derived for the State, as that (which is admired with reason)which is firmly established in the ministries of these islands. Andby the same fatality it is very strange that since the true art ofgoverning a colony like Filipinas, which is different from all others, consists in the wise use of so powerful an instrument as secrecy, the superior government has been laboring under an hallucination forsome years past, to the point of pledging itself to the destructionof a work that it is so advisable to maintain. "In this as in other things, one may very plainly see how absurdor how difficult it is to organize a system of government which isequally well suited to the genius of all peoples, regardless of whatdiscordance may exist in their physical and moral make-up. Hence, whenone tries to assimilate _in toto_ the administrative régime of theseprovinces to that of the Americas, he meets obstacles at every stepwhich evidently originate from this erroneous principle. The regime, however much one may try to assert it, must either make itself obeyedby fear and force, or respected by means of love and confidence. Andin order to convince one's self that the first is impracticable, it is quite sufficient to take into consideration the followingcircumstances and reflections. "The number of the whites in proportion to that of the natives is sosmall, that it can scarcely be set at the ratio of 15:25, 000. Theseprovinces, infinitely more populous than those of América, are giveninto the care of their alcaldes-mayor, who take there no other troopsthan the title of military captains and the royal decree. Besides thereligious, no other whites than their alcalde-mayor generally livein the whole province. He has the care of the royal possessions; heattends to the punishment of evildoers; he pacifies riots; he raisesmen for the regiments who garrison Manila and Cavite; he orders andleads his subjects in case of an invasion from the outside; in short, he alone must do everything, on the word of alcalde-mayor and inthe name of the king. In view, then, of the effective power that thefulfilment of so great a variety of obligations exacts spontaneously, and the fact that no one assists him with what is in his charge, whocould deny that it would be to risk the security of these dominions toogreatly to try to rule them by means so insufficient? If the villagesare in disorder or revolt, to whom will the alcalde turn his face foraid in checking and punishing them? What other recourse is there forhim in such a conflict than to flee or to die in the attempt? And ifit is considered indispensable among cultured nations that authorityalways present itself accompanied by force, how can one expect thatbare and unprotected law be respected among Indians? "It is clear that it is necessary to appeal to force of another kind, and to employ means, which although indirect, are without disputethe most adequate under the peculiar circumstances of these lands;means which, by influencing the imagination, excite veneration, subjugate the rude intellect of the inhabitants, and lead them toendure our dominion without repugnance. And well can one understand, too, how ready these means are found, and how we are envied for themand have always been envied by all the other European nations whohave aspired to extend and consolidate their conquests in both Indias. "Let one listen to La Perouse, if he would know and wonder atthe arms with which our missionaries captured the natives of theCalifornias. Let him read dispassionately the marvelous deeds of theJesuits in other parts of América. And above all, let him go to theFilipinas Islands, where he will be surprised to see those remotefields strewn with spacious temples and convents wherein divineworship is celebrated with splendor and pomp; regularity in thestreets; ease and even luxury in dress and house; primary schoolsin all the villages, and the inhabitants very skilful in the artof writing; paved highways disclosed to view; bridges constructedin good architectural style; and the greater portion of the country, finally, in strict observance of the provisions of good government andcivilization--all the work of the union of the zeal, apostolic labors, and fiery patriotism of the ministering fathers. Let him traverse theprovinces, where he will see villages of five, ten, and twenty thousandIndians, ruled in peace by one weak old man who, with his doors openat all hours, sleeps secure in his dwelling, without other magic orother guard than the love and respect with which he has been able toinspire his parishioners. Can it be possible, on contemplating this, that by the efforts of foolish zealots, and by the vain endeavor thatonly those persons assigned by the general laws in ordinary casesshall intervene in the government of the natives, there should notonly be a waste of the fruit obtained in so long a time and by sogreat constancy; but also that, scorning and repelling for the futurea coöperation as efficacious as economical, the attempt should bemade purposely to destroy the royal regulator, the principal wheelof this machine. Such is, notwithstanding, the deplorable upheavalof ideas that has conduced in these latter times to the adoptionof regulations diametrically opposed to the public interest, underpretext of restraining the excessive authority of the parish priests. "The superior government does not content itself with havingdespoiled the ministers of the power of themselves prescribingcertain corrective punishments--which although of slight importance, contributed infinitely, when applied with discretion, to strengthentheir predominance, and consequently that of the sovereign. But, in order more effectively to exclude them from and deprive them ofall intervention in civil administration, the attempt has been madedirectly to destroy their influence, by arousing the distrust ofthe Indian, and by separating, when possible, the latter from theirside. In proof of this, and so that my statement may not be taken asan exaggeration, it is sufficient to cite substantially two notablemeasures which, by their tendency, were obviously intended to weakenthe influence and good reputation of the spiritual administrators. "By one measure it is decreed that, for the purpose of preventingthe abuses and notorious maladministration of the fund of the saints(especially attached to the cost of the festivals and the worshipof each parish, formed from the principal and medium parishes--whichare contributed by each individual tributario for that purpose, andare collected and administered privately by the cura), it shouldthereafter be kept in a box with three keys, one of which was tobe in the possession of the alcalde-mayor, another in that of thegobernadorcillo of the respective village, and the other in that ofthe parish priest. By the other measure, it is declared, as a generalpoint, that the Indian who is or has recently been employed in thedomestic service of the parish priest is disqualified for being chosento any office of justice. "It is surely superfluous to make comments upon measures of sucha nature, and which so clearly speak for themselves. The only thingthat ought to be said is, that means could not more intemperately havebeen chosen, that are more harmful to the state, to the propagationof religion, and even to the natives themselves. It is, indeed, verystrange that so much effort should have been exercised in impeachingthe purity of the parish priests, by degrading in passing theirrespectable character, just at the moment when circumstances wouldmake it appear natural that because on account of the mortality andscarcity of religious, the ardor and authority of even the few whoremain ought to be encouraged by new stimulation. [This comes, too, ]at a time when because the sending of missionaries to China has beensuspended, and the spiritual conquest of the Igorrotes and otherinfidels who inhabit the interior of the islands has been almostabandoned the said Spanish laborers can neither give any help tothe ordinary administration, nor prevent the transference of wholeprovinces to the hands of secular Indians and Sangley mestizos (asis happening)--who by their crass ignorance, disgraceful morals, and utter lack of decency, incur universally the contempt of theirparishioners, making them, because of the tyrannies of these, sighfor the gentle yoke of their former shepherds. "If it is desired, then, to keep this colony subject, and to elevateit to the lofty grade of prosperity, of which it is susceptible, in myopinion the first thing that ought to be attempted is the efficientorganization of its spiritual administration. I say again, that wecannot be blind to the fact that, if the local government is powerless, because of the lack of military force and the scarcity of Europeans, to make itself duly obeyed through its own efforts, it is necessaryto call to its aid the powerful influence of religion, and to bringnew reënforcements of missionaries from the peninsula. For the latterdiffer essentially by their nature from the rest of public servants;it is well known that they neither claim nor expect any remunerationfor their labor, aspiring only to obtain in the community the degreeof respect to which they rightfully believe themselves entitled. Lettheir jurisdictions, then, be preserved, let them be treated withdecorum, and let the direction of the Indian be entrusted to them; andinstantly, they will be seen, in turn, reconciled, and the supportersof the legitimate authority. "Nothing is more unjust, nor of which the ministering fathers complainwith more reason, than the little discernment with which people havebeen accustomed to judge and condemn them, representing as commonto all the body the vices of a few of the members. Consequently, there is not one who does not read without shame and indignation theinsidious motives and the defamatory expressions lavished against themin the ordinances of good government drawn up in Filipinas in 1768[99]--which, although ordered to be modified by his Majesty, are nowin force for lack of others, and are found, printed, in the hands ofall. For even granting that in any case there can actually have existeda cause for complaint, what will it matter at the end that this orthat father may have abused the confidence reposed in him, so long asthe spirit that animates the whole body of the religious is in accordwith the sanctity of their estate, and in accordance with the aimsof the government? Why must one forever pursue an ideal perfection, which cannot be obtained, and which is unnecessary in human society?" Even though this be matter which pertains to a chapter on internalpolicy rather than to religion, I can do no less than say, succinctlyand in passing, that in my opinion the ideas of Señor Comyn are verytrue; and that nothing could better qualify as men weak in affairs ofstate the governors or counselors who dictated the present ordinancesand the above-mentioned measures and phrases printed in them againstthe religious. Even supposing those sentences to be very just, wise, and merited, what need would there be, what gain would result fromprinting them and placing them in the hands of the Filipinos? Those who have no liking for the friars, censure them as egoistsand buffoons; as living in concubinage; as gamblers and usurers;as arrogant, and ambitious for power. In respect to refinement, it is known that the majority [of the friars]are of obscure birth. They pass from the bosom of the family to theirnovitiate; thence in a boat to the convent at Manila, and then toa village where there are no other Spaniards than themselves. Isit strange, then, that they are not more in the current of socialforms? On that account one ought to overlook the fact that they donot know more, as is done with an honored artist or farmer. But otheris the motive for this accusation of guilt. It is said that on thearrival of a Spaniard at a village the friars do not offer him lodging, and they often will not drink his health in a glass of water--or, at least, do not go to receive him; while everything is open fora Filipino. This is sometimes a fact, and has happened to me morethan once; but everything needs explanation, and one must not passjudgment without hearing both sides. One must remember that thereare at present many vicious and abandoned swindlers in the islands, especially of the class of creoles; and that such men very often formthe plan to go to travel through the provinces at the cost of thecuras, either to amuse themselves or to seek their fortunes. But, for amusement, the silver spoons and other trifles of one [of thecuras] have been carried away. There are various others; especiallyamong the recently-arrived military men, who, brought up amongdisturbances, and accustomed to insult the religious with impunity, have no scruples about telling them what they call "the truths ofthe coxswain. " "Who could eat free soup [100] as you do, father, without working?" "What matters to you the good or poor harvest, solong as you have fools to impose upon?" "How is the stewardess?" "Howmany children have you?"--and innumerable others of the same kind, and even much worse. Anyone can recognize that it is very natural forthese things to happen, and I myself have been a witness of them. Thereare more things--namely, that many of those persons who have been inthe convents take delight immediately in publishing the weaknessesof the cura, abusing the confidence that the latter reposed in him, and (what is worse) exaggerating, and even mentioning things thatnever occurred. If the friar, carried away by the good humor bornof the company of a compatriot, drank a little and became jolly, then he relates that the friar was drunk. If he saw a woman with achild in her arms who had come to speak to the friar on any of theinnumerable matters that arise in the village, then he says thathe knew the sweetheart and a child of the friar. If some curas ofneighboring villages assembled, and engaged in playing _brisca_, or"thirty-one, " [101] in order to pass the time, then it is said thatthey engaged in gambling. On that account the curas are so cautious ofgiving the freedom of their houses and their friendship to transientSpaniards, that they will now scarcely receive anyone who does notbring a letter of recommendation; and, considering this sensibly, itdoes not seem that they are to be censured for this caution towardpeople whom they do not know, in consideration of the fact that inManila there is no police office, and a passport is easily givento whomever asks for it. In spite of all this, some curas--as forinstance, Father Lorieri of Paniqui--without having any notice ofme, received me with gratifying and ready hospitality. For the rest, the convents are usually the lodging-houses and inns of the village. The friars in Filipinas are quite different from those in España. Theyare very glad to see a Spaniard arrive, when they know that he is nota malicious person. They have traveled, and they have escaped from theconversations and meetings of the convent; they are more tolerant, because they have rubbed against many Spaniards of liberal ideas;they have found that the lion is not so fierce as it is painted, andthat there are respectable people in all parties, and men with goodhearts--especially in that which takes for its goal the good of thecountry. How often would we abhor people less if we approached themand became acquainted with them! We must confess also that the hatecherished by the religious in España toward the liberals proceedsin great measure from the personal insults which they have endured;while in Filipinas these are very few and are neutralized by thetokens of veneration and respect which others pay them, because ofcircumstances which are entirely distinct from those of España. Aman without prejudice and with a suitable standard of judgment, wholives in the metropolis [_i. E. _, Madrid], sees in a friar the enemyof reforms, of progress, and of public prosperity; but, when he is inFilipinas, he sees in this same friar the benefactor of the public, and the preserver of tranquillity and of the colony. Consequentlyhe considers and treats the friar differently than in España, andis repaid in the like coin. From this it happens that many who comefrom España with very exaggerated and preconceived ideas againstthe religious--even to the point of never having had relations orspeech with a friar--and here have to come in contact with them, aresurprised to find some (and even very many) of them very sociable, serviceable, tolerant, and worthy of all appreciation; and this hashappened to me myself, both in Filipinas and in Palestina. In regard to their being gamblers, I can say that when several curasof the neighboring villages assemble on the feast-day of a village, they sometimes play to pass the hot hours of the day; but I havenever seen in the houses of Spanish religious what can be calledplay for gaining and losing money, and, in the convents of Manila, cards are not even played for amusement. I know this positively. As for some of them leading licentious lives with women, I willnot say that it is false, although I could not say that I know ofsuch. I believe, indeed, that there is much exaggeration in this asin other things, and that not one quarter of it is to be believed. Anofficial, not at all partial to the friars, and who lived severalyears in Pangasinan, told me that he never could discover that anyof the Dominicans who minister there had a sweetheart; and that, ifperchance any of them had one, he concealed it very carefully, sincehe himself had never known any trace of it. Concerning that point, I will say, although it appears evil to many, that that offense isthe most excusable, especially in young and healthy men, placed in thetorrid zone. Nature must struggle continually with duty. The garb ofthe Filipina women is very seductive; and it is known that the girls, far from being untractable to the cura, consider themselves lucky toattract his attention, and their mother, father, and relatives sharethat sentiment with them. What virtue and stoicism does not the friarneed to possess! Let those who criticise them on this point imaginethemselves to be living in a village without relatives or friends, or any other fellow-countrymen, at least with whom they can converse;and then let them be candid. Don Iñigo Azaola told me that, meditatingon the reason why so many Spanish religious went mad, he thoughtthat it had its origin in the continual struggle between nature anddevotion. [102] In regard to usurers, there may be some among them who are addictedto trade, since the business carried on in the provinces consistschiefly in advancing money at seed-time, in order to receive thefruits at harvest time at a much lower price than is current in themarket. Surely the cura who embarks in these speculations not onlyfails in his most sacred duty, [103] but even gnaws at and givesa deathblow to the principal base upon which rests the prestige andveneration enjoyed by the religious of Filipinas. Nothing infuses theseweak and greedy islanders with so much love, surprise, and respect asdoes contempt for gold and for earthly goods. The generous minister, he who gives, will be considered as good, most good, and will obtainwhatever he wants from his parishioners. The greedy and avaricious, he who does what common and vile men do, will, notwithstanding thehabit in which he is clad, notwithstanding the sermons he preaches, be considered as mean, if he does not end by being despised andabhorred. Nevertheless, I can affirm that the religious who tradeare very few, and among the Dominicans, not any. And this, and theiranxiety for saving their stipends and for making money, proceedsin great measure from the information which they receive concerningthe wretched condition of the religious in España, and their fear offalling into the same condition. In respect to their pride and ambition to govern, all men have that, for this is our most powerful instinct; and the priests of all timesand countries have had it. The royal decrees and the articles ofwhich we have spoken demonstrate quite clearly that those of Filipinashave not escaped from falling into this sin. Up to a certain point, one can affirm that the civil government itself--or, to speak moreaccurately, circumstances--have placed them in a position where theymust take part in the temporal administration. In a whole province, there is no other Spaniard in authority except the alcalde-mayor, andhe never knows a word of the idiom of the country (see my remarks onthe administration of justice). Hence it necessarily arises that thealcalde-mayor does not know more than the natives allow him to know;and that the gobernadorcillos of the villages are masters, inasmuchas in everything they do whatever they think proper. In order toobviate these inconveniences, scarcely is any document asked inwhich the government does not require the supervision of the cura;and in this way it obliges him to be acquainted with matters quiteat variance with his ministry. The cura possesses the language, resides in the village, has the means of the confessional, [104]and when he wishes there are but few matters, even the most trivial, that can be hidden from him. On the contrary the alcalde, not havingany of these advantages, can have knowledge of but few things, ifthe parish priest does not communicate them. I shall quote here whatfather Fray Manuel del Rio says on this point. "Although the temporalgovernment of the village that he administers does not belong to theobligation of the minister of souls, but it may, on the contrary, be prejudicial to his obligation and ministry for him to meddletoo much in this; yet on certain occasions it is necessary for theminister to put his shoulder to the wheel so that the village may bewell governed--now by directing the gobernadorcillos in its employ, now by encouraging them and giving them zeal and energy and courage incertain decisions which they, through their cowardice, do not dare tomake unless an order or command proceed from the minister; now also byrestraining the audacity of the greater against the less, in order toprevent the annoyances that the chiefs practice upon their _cailianes_[105]--thereby protecting the cause of the wretched, which is oneof the duties that the council of Trent (in the place cited at thebeginning of this work), commits to those who are ministers of souls. "There are two kinds or modes of annoyances which the Indians who aremore influential practice on those of lower rank. Some are peculiarto the cabezas de barangay, with their cailianes; others are commonto every kind of rich Indian toward the poor. I shall first treat ofthose of the first class, and next, of those of the second. "First, the cabezas are accustomed to impose on their cailianes certaintaxes of silver, rice, and other products, under pretexts that theythere feign, of service to the church or to the village. Perhaps, they cast the blame on the alcalde, who is most often unaware of suchtaxes and is not told of them. The remedy is that, when the ministerlearns of it, he causes the cabezas to be punished, and the silverto be returned to the cailianes. "Second, when the father or some passenger pays the Indian rowersor carriers, or tanores, through the medium of the cabeza or of thegovernment, the silver generally does not reach the hands of theIndians; but the cabezas keep it, under pretexts which they advancethat the Indians owe a certain polo or tribute, long overdue, orsimilar things. The same thing happens with the money which the fatheror passengers give them with which to buy provisions, and, with the_opas_ of those who perform personal duty for others. The remedy forall this is for the minister to solicit him to pay the money to all[the Indians] into their own hands; and especially should he do that inwhat he buys [from them] or when he makes the Indians perform any work. "Third, that in the polos the cabezas exempt whomever they wish, without other justification than that they choose to do so; andbecause those persons contribute silver, tobacco, or rice to thecabeza, thereby exempting themselves from personal service throughoutthe year. In that way the yoke of the polos and personal service isloaded on those of less influence. Consequently the personal servicecomes upon the Indians more frequently; _e. G. _, although the villagecan have two months of rest (if there is order and harmony), it isusual for lack of that to have a return [of the personal service]every month, or every six weeks, if the minister does not attendto it, or intervene in the distribution of the personal service, by investigating and showing up these frauds of the cabezas. "Fourth, in the tree-cuttings that arise for the king or for thevillage, all those who are cited do not go, many redeeming themselveswith money which they give to their cabeza or to the petty officer[who exacts the work], thus burdening with all the work those whogo--from which it follows that the felling of the timber is extendedin time, and lasts longer than is necessary; and also that the pettyofficers or the cabezas make the Indians work for their own privateinterests. All of the above cannot be remedied unless the ministerundertake to station secret spies, to advise him of the number ofthose who go, and also of those who work there more than is necessaryfor the king or for the village--so that those who shall be involvedin such frauds may be punished, and so that they may be made to paywhat they have usurped. "Fifth, the gobernadorcillos of the villages appoint the officialswhom they wish to help in their government. Many of them buy offtheir personal attention to it with money, which they give to thegobernadorcillo, and only help on Sundays with their authority, remaining the rest of the time in their houses. Consequently, the personal service of the village falls on very few, because ofthese and other like exemptions by the gobernadorcillos and cabezasfor money, by which they themselves alone profit. For this reason, one must assign a definite number of bilangos or constables, outsideof which number the gobernadorcillo cannot assign others. It appearssufficient that in villages of five hundred tributes twelve bilangosbe appointed, so that each week four may aid, together with theirconstable-in-chief and lieutenant. In smaller villages nine aresufficient, so that three may aid every week. In very large villagesthere may be fifteen or eighteen, so that five or six may assist everyweek. Thus in all the villages the bilangos would rest two weeks, whichis sufficient relaxation, since their personal duty is not very heavy. "Sixth, in the collection of tributes, the cabezas perform many actsof injustice; for some are accustomed to collect the entire tributeof rice, and then to collect separately what they call 'the stipendof the father, ' as if that were not included in the tribute. Somecollect from each person six gantas more than they ought to give;for in many villages they receive fifty-eight cates as a kind of halftribute, and in others they receive from one house sixty cates fromone and fifty-five from another, and it amounts to the same. Thereis generally an inequality in the balances used for weighing therein the field, where only God is witness, and the cabeza or collector, who weighs according to his pleasure. Not less is the deceit existingin the collection of oil, for double the amount asked from them bythe king is usually taken, and the cabezas keep it; because theyassess it among all the cailianes, although often half the barangaywould be sufficient to obtain the assessment, and thus they couldalternate between the two halves each year. All these troubles areusually encountered, and the worst is that they are often concealedso skilfully that the minister can learn of them but seldom; and forthat reason I write them here, so that warning may be taken and theremedy procured--not only in respect to the charge on the consciencesof those who occasion them, but in the matter of restitution to thesufferers, not neglecting to check these abuses, and to solicit thatthey be condignly punished by the civil authority. "Seventh, others make their cailianes serve the entire year in theirhouse or field, under pretext of paying their tribute for them. Somedeliver them to mestizos or to other Indians, as if they were theirslaves. In this way there are cabezas who hold many cailianes inslavery, making them serve in their houses for many years--withoutallowing them sometimes to hear mass or to go to the village, so thatthe father may not see them. "All public works, both great and small, ought to be consulted overwith the village itself which has to construct and pay for them. Butit is to be noted that the village does not settle upon them, butthe cabezas only. Rather they are a suspicious party, in this point, for if there is any work in the village, the cabezas are wont to havethe greatest advantage from it. Consequently, they are generally thefirst to encourage the government officials to undertake any work;for not only do they not have to work at it, but they hope to getsome benefit from it by the methods which they know how to use. " The reading of these instructions can give an idea of the internalgovernment of a Filipino settlement, and the impossibility thatimpartiality and efficient justice can rule, if there is nointervention by the cura. I will add that the latter regards thevillage in a certain manner as his own. He enjoys seeing its prosperityand its advancement, as he thinks that this is his work. He takes aninterest in its having good roads, harvests, tools, irrigation, andeverything that can enrich and beautify it. Many curas spend all theirmoney in public works, and on their churches. They rival one another, each striving to have in his own village the richest altars, the besthouses, musicians, schools, and finely-dressed people. It is a sightworth seeing, a friar constituting himself overseer and director of awooden bridge or of a causeway--administering a buffet to this one, a shove to another; praising that one, or calling this other a lazyfellow; giving a bunch of cigars to the one who stays an hour longerto work, or carries most bricks up to the scaffold; promising tokill a cow for the food of next day; and making them offers, oftenwithout any intention of fulfilling them, only with the object ofencouraging them, and deceiving them like children. [106] But whoeverknows the country can do no less than confess that this is the onlymeans to get any advantage out of the lazy and childish Filipinos, who have no needs; and that the cura has infinite advantages overthe governor, for his buffets do not offend, his requests oblige, and his love to the village and his disinterestedness captivateand interest these people, and make them as wax. Thus indeed can itbe said that the cura is the soul of the village. In any provincewhere its ruler is united with the curas, where the latter honor thealcalde and instruct him of all that happens, and he gives them theaid that is necessary to preserve their prestige--in that province, I say, there are no thefts, no disorders, no complaints, no tears, noinsurrections, nor any other thing but a complete and durable peace, [107] and great submission and reverence to the Spaniards. At thepresent time that may be seen in the provinces where the governor hasthe right desires and a clear understanding, and recognizes the errorinto which the government has fallen during the last few years, intrying to deprive the curas of the civil administration, by forcingthem to reduce themselves to spiritual matters, and to tolerateirreligious acts. The province of Pangasinan, for example, findsitself in this case under the orders of the worthy alcalde-mayor, Don Francisco de Lila, a volunteer of the militia of Manila anda very decided liberal: I have traveled through this province bynight, with only one servant, without arms, and quite without fear, although there was not a soldier in the whole province. The horsesand buffaloes were feeding in the meadows without herders; and, on myarrival at the capital, I went out with him in his carriage. In allthe streets and from all the windows, we were saluted with great showof affection, and the children began to jump for joy, and to cry out, "Good afternoon, father. " The tears started to my eyes, and I said:"Ah, simple people, how little do you know the blessing that youenjoy! Neither hunger, nor nakedness, nor inclemency of the weathertroubles you. With the payment of seven reals per year, you remain freeof contributions. You do not have to close your houses with bolts. Youdo not fear that the district troopers will come in to lay waste yourfields, and trample you under foot at your own firesides. You call'father' the one who is in command over you. Perhaps there will comea time when you will be more civilized, and you will break out inrevolution; and you will awake terrified at the tumult of the riots, and will see blood flowing through these quiet fields, and gallowsand guillotines erected in these squares, which never yet have seenan execution. " "But is it not true also, " I reflected later, "thatthis present happiness may be transitory up to a certain point, andthat a changing of the captain-general or of the alcalde can causegreat evils, and change the aspect of so pleasing a picture? Yes, it is a lamentable truth; and I shall do what is in my power so thatyour lot may be less precarious, and so that the government whichrules you may be so organized that you may be as little as possiblesubject to the injustice and avarice of men; and so that, whereveryou see a Spaniard, you may salute him with love and call him father. " But returning from our digressions to our matter in hand, I believethat if it is useful and indispensable for the parish priest toknow, directly or indirectly, the particular affairs of the village, it is evident that far from undermining his authority, it ought tostrengthen it as much as possible. From the time of the conquest, the curas have availed themselves of the expedient of applying somelashes to the natives, when the fathers have believed it necessaryin order to correct faults, whether religious or those of anotherkind; and it is known that this has contributed not a little to thepreservation of devotion. It is also known that they have not beenhated for this by the islanders; but, on the contrary, the friarshave constantly merited their love and have enjoyed a prestige whichno one doubts. Everyone knows that if the friars have shown themselvesexaggerated and unreasonable in anything, it has been in the protectionof the Filipinos--more, indeed, than they deserved and than healthyjustice demanded. Let us listen to the following words of Fray CasimiroDiaz: "The old laws in regard to the execution of the tributes wereharsh, even to the point of making slaves of the debtors, and evenkilling them with lashes, or mutilating them. And although these lawswere abolished from the time of Constantine as wicked, and have withthe law of Christ been moderated within judicious limits, this benefithas not been obtained by the Indians. The Indian is beaten for histribute. The goods of the Indian are sold for the tribute, and he isleft destitute all his life. The Indian is enslaved for the tribute;for the cabeza de barangay, under pretext that he is getting backwhat the Indian owes, takes his house away from him, and, for the fivereals that the Indian owes, makes him serve one whole year. In short, the wrongs which the tribute brings upon the poor wretch are so many, that the greatest charity which the parish priest can show him is topay it himself. " The above shows how this good father grieves becausethe Indian has to pay five reals per year--five reals, which a Filipinocan get by simply planting a cocoa or cacao tree at the door of hishut. How happy would be the Spaniards, or the French and English, andany other Europeans, if they had no more to pay than that! But it isnot credible that Father Diaz was unacquainted with the people who sobroke his heart, and that he did not know the measures resorted to inthe country. A few pages farther on the same father says: "The povertyof these Indians is not their curse, but it is their own idlenessand laziness, and they content themselves with little. They are notruled by covetousness; and, although there is some covetousness, their fondness for doing nothing tempers it, and they wish to liverather by providence than to dedicate themselves to work. " What, then, would the good Father Diaz wish? that the Filipinos should not bemade to contribute even the little amount that they now contribute, and that the government of España should send money there from themother country in order to meet all the expenses of state, at the costof increasing the heavy taxes which the Spaniards already pay? Andall this, for what motive? Because the Filipinos are very "fond ofdoing nothing, desiring rather to live under the care of providencethan to dedicate themselves to work. " For thus are the fathers all, often carrying this enthusiasm or mania for protection to a ridiculousextreme--for it is the same to touch one of their parishioners and theapple of their eye. At times they make use of unjust and compromisingexpressions: Thus the tobacco monopoly is "an imposition" or "a bit ofknavery. " The impost for elections of gobernadorcillos, the signingof a passport, or any other accidental expense which is incurred [bythe Indian], is "a theft. " The services for the repairing of roadsand bridges are "annoyances" or "tyrannies. " And so on all in thistenor. Many would wish that the Filipino be left stretched out at easeall day long, and that afterward the manna should fall, and he haveno other work than to open his mouth. Whoever has known the country, especially in former years, can do no less than say that there is notthe least exaggeration in the picture which I draw; that the lettersand remonstrances of the religious are what have been influentialin dictating the laws of the Indias--which breathe out in every oneof their lines, so great piety and mildness that one would believethat they treat only of innocent and tender lambs which are foundamong wolves. These know, too, that this same spirit has always ledthe religious to support the quarrels that have arisen against thecivil and military government, which have, for the greater part, given origin to royal orders against them, and to the indiscreetarticles of the ordinances which we have cited. Notwithstandingall this, during the last years certain new arrivals from España, especially those of the class of auditors and governors-general, have been feverish on hearing that the curas of the villages havewhippings administered; and decrees have been fulminated againstmany provinces, in order to check this. In fact, they have attainedthat object; but the result of this most fatal error has been theincrease of impiety in an astonishing manner, and there are a greatnumber of villages where few go to mass, and more than the third partrefuse to take the communion--which is probably also the cause of theincrease in criminality which has been noted. But a short time ago, during the government of General Lardizabal, the religious presenteda petition through the archbishop, asking that they be allowed toadminister corrective punishment at the door of the church, as hadalways been their custom with those who were remiss in complying withthe duties of religion. The government replied that the curas shouldavail themselves in such cases of advice and admonition, but thatthey should under no circumstances punish anyone corporally; and tocomplete matters, this ruling was circulated and communicated to thenatives themselves, a measure that caused the greatest grief to theparish priests. The good Señor Lardizabal, who had an excellent heart, himself told me this incident, very well satisfied at the manner inwhich it had worked. We shall discuss this matter more at length inthe chapter on "Internal policy. " There are regular and secular clergy in Filipinas. The latter are morenumerous, and include some mestizos, Chinese, and many full-bloodedFilipinos. The bishops, in spite of being Spanish, have almostalways shown themselves hostile to the friars and patrons to theseculars. The origin of this partiality must be found in the old-timefight between the bishops and the regular curas--who defend theirrights with tenacity; while the natives are submissive and most humbleto the prelates and flatter them. Notwithstanding the protection ofthe bishops, the seculars have generally had a very bad reputation;and many private persons, of every class and in every epoch, haveopenly declared against them. The religious now living in Filipinas, excepting those of theOrder of St. Francis, are not able to fill the curacies in theircharge--although there are curas who take under their charge anextension which they are unable, notwithstanding all their efforts, toadminister well. The cura of Surigao has twelve visitas or dependenttowns. From this condition there results, among other evils, this:that when there is any cura who is unruly or of evil conduct, thereis no method of summoning him to the convent and replacing him withanother. Hence proceeds the laxity which is consequent on impunity. I have been not a little surprised to see that there is a lack ofreligious in Filipinas, where they enjoy the thorough protection ofthe government, and great consideration in the villages; where allhave at least what is necessary to live with ease, [108] since theyare able to command more from their domestic servants, and from allthe singers, sacristans, and other dependents of the Church--and thiswhile in España there is such an oversupply of them, and they live souncomfortably. The curacy is generally worth to the parish priest onepeso fuerte [109] to each tribute. The ministers of villages whichcontain more than one thousand five hundred or two thousand tributesusually have one or more assistants, according to their wish, with theconsent of the bishop. The parish priest generally gives the assistanta house, his board, and ten or twelve pesos fuertes per month; andleaves to him the fees for the masses, which are worth to him inexcess of one peso fuerte every day--so that, besides his lodgingand support, the assistant can count upon thirty-five or forty pesosfuertes per month. The administrative ecclesiastical division follows: There is one archbishop in the capital, and three suffragans--to wit, the bishop of Nueva Segovia, he of Nueva Cáceres, and he of Zebú. The archbishopric includes the provinces of Tondo, Bulacan, Pampanga, Batangas, Cavíte, Laguna, Bataan, Zambales, and Mindoro. It containsone hundred and sixty-seven curacies, of which ninety-five are servedby religious, and seventy-two by secular priests. The bishopric of Nueva Segovia comprises the provinces of Pangasinan, Ilocos Sur, Ilocos Norte, Cagayan, and the missions of Ituy, ofPangui, of Abra, and of Batanes. It contains ninety-two curacies, of which eighty are served by religious, and twelve by seculars. The bishopric of Nueva Cáceres comprises the provinces of Tayabas, part of Nueva Ecija, Camarines Sur, Camarines Norte, and Albay. Itcontains eighty-four curacies, of which twenty-seven are served byreligious, and fifty-seven by seculars. The bishopric of Zebú comprises the provinces of Zebú, Iloilo, Capis, Antique, Negros, Caraga, Misamis, Zamboanga, Samar, Leyte, and Marianas (three hundred leguas distant). It contains one hundredand forty-three curacies, of which eighty-six are served by regularsand fifty-seven by seculars. At present there are four hundred and fifty Spanish religiousin Filipinas, and seven hundred Filipino secular priests, orthereabouts. More than three per cent of the Spaniards die annually;so that, in order that their present number may not diminish, it isnecessary for fifteen to go there annually. As a conclusion to this chapter, I cannot resist the desire to insertthe words of a wise religious of Filipinas of former days, FatherPedro Murillo Velarde, as it may be useful to the ministers of thepresent time who may read these pages. "To take the mean of the proportion in the administration of theIndians is one of the most difficult matters of the prudence. Theparish priest must be in the village the loving father, the hospitabletutor, the master and diligent teacher of his parishioners; and assuch he must not treat them as if he were a seignior of vassals. Hemust be dignified, but without affecting majesty. He should alwaysstrive to be loved, rather than feared. He must be affable, but notvulgar. He must not separate himself far from intercourse with hisparishioners, nor be too familiar. He should visit them in charityrather than in affection. He should listen to their complaints, butnot to their malicious reports. He should settle their controversies, but not in a partial manner. He should not be altogether credulous, nor despise everything. If one Indian accuses another, he shouldascertain, before all else, whether they have quarreled. He must notbe all honey, nor all gall. He should punish, but not flay off theskin. If the Indian knows that there is no whip near, the villagewill be quickly lost. A good beating at the proper time is the bestantidote for all sorts of poisons; for, in the end, fear guards thevineyard. In punishments, let him show himself a father, not a hangman;and, in case of doubt, let him incline rather to mildness than toseverity. Let him hear quarrels and discussions with the alcaldes, but let him not allow them to fleece his sheep. Let him defend hisown jurisdiction, but not usurp that of another. Let him not becomean alcalde unless the alcalde tries to become a cura. If he is unableto settle the quarrels of the Indians satisfactorily, he shall allowthem to go to the alcalde, who will quickly render them harmonious bylaughing at the matter of the quarrel. Let him handle books, but notcards. [110] Let him [not] direct the Indians in the government ofhis village, but let him leave them to those who govern them; for thewish to command is a sort of itch in Filipinas. Consequently, let himleave to each one the care of what God has given him. Let him checksins, but not lawful games and amusements, since thereby other andillicit amusements will be prevented. Let him eradicate drunkenness, but not prohibit all use of wine to all; for, if the cura drinks wine, why should not the Indian drink it in moderation? Let him not pour outthe wine or break the wine-jars; for who has given him any authorityfor that? Because of some of these acts of imprudence, certain foolishlaymen say that the ministers who come from Europa to become martyrs, become more than kings in their villages. "Let him attend to the affairs of God, and not obstruct those ofCaesar. Let him be the mirror of the village, so that all may imitatehim; but not a telescope, to register foolish trifles. Let him getfrom the Indian what the latter is able to give; for he who tries toget everything loses everything. If the Indians learn that their sinsare unpardonable, many will take to the hills. If the father is veryharsh in the confessional, many sacrileges may be feared. In assigningpenance, let him incline to mildness rather than to rigor, if he wishesthe penance to be observed. Let his diligence when he preaches be notlong, but fervid; for one onza of gold is worth more than an arrobaof straw. Let him explain to the Indians what is necessary for theirsalvation, and let him not play the discreet among them. Let him usesimiles and examples in his sermons that they can understand, andnot plunge into depths of abstract ideas, for that is a jargon whichthey do not understand; and they especially detest Latin phrases. Thestatement that the Indians have no faith is a pretext of the devil, to discourage the gospel ministers. Let him do with fervor whateverhe finds to do, that the corresponding fruit may not be lacking; andeven when there should be no fruit, God will reward his zeal. Lethim not raise difficulties in taking the sacraments to the fields, but let it be with the reverence due. Let him insist on the presenceof the boys at the school, for the good that follows from that isgreat; but let him not urge them so much that he wearies them. Lethim receive the fees of the Church, but let him not collect withthe severity of a warrant-holder. Let the Indians know that thecura is looking after their souls, not their purses; and let himremember that he came from Europa to remove disease from the sheep, not to take their wool. Let him give alms, but let him not scatter thepatrimony of Christ uselessly. It will be a suitable alms to providehis parishioners with medals, rosaries, catechisms, and bulls [ofthe crusade]. [111] Let him not permit idle spongers in the village, who are goblins of cursed consequences; and the whiter they are, theworse. Let the cura be found more often in the houses of the sick anddying, than in weddings, games, and dances. He should let the customsof the villages alone, when they involve no grave disadvantages, for innovations alter men's dispositions; and more than anythingelse must he shun causing innovation in the prayer, and in matterspertaining to the Church and the method of administration. Let himencourage congregations, devotions, and novenas, frequent confession, daily mass, and the rosary, but let him warn the Indians that these arenot for obligation but for devotion, since perhaps they sin throughignorance, when there is no guilt. The soul of the missionary orparish priest has a thousand dangers in the solitude of a village;but with prayer and mortification he can overcome all. Chastity isa flower so delicate that it takes but little to make it wither:the heart of man, the opportunity for temptations, the frequency oferrors, and the ease with which men stumble, are as tinder and fire, which are kindled, whoever blows. Do not believe that in this regardthere is any caution that is too great in the Indias. In the externalencounters that may arise with alcaldes or with others, let the curaendeavor to conquer them by patience rather than by arrogance. Lethim remember that Jesus Christ says we should offer the other cheekto him who smites us; and let him reflect that in the tribunal ofGod, and even that of men, more is to be gained by humility than byvalor. Let him reflect that he is a secular or a religious; and thatthe weapons of such are tears, prayer, and penance. " ECCLESIASTICAL SYSTEM IN THE PHILIPPINES [Buzeta and Bravo (_Diccionario_, i, pp. 542-545; ii, pp. 271-275, 363-367) thus describe the ecclesiastical estate of the Philippines:] Archbishopric of Manila Manila is in this regard, as in all other departments, the metropolitancity of the Spanish countries in the Orient. Its see is archiepiscopal, and has as suffragans the bishoprics of Nueva Cáceres, Nueva Segovia, and Cebú, descriptions of which can be found in their respectivearticles. The territory over which it presides, as proper to itself, includes the ten civil provinces nearest to Manila--namely, Tondo, Bulacan, Pampanga, Nueva-Ecija, Batangas, Laguna, Cavite, Bataan, Zambales, and Mindoro--in addition to the small island of Corregidor, which is found outside the said province, and which forms a militarypolice commandancy. It is not so extensive, with these provinces, as are its suffragan sees; but it is the one that unites the greatestnumber of souls. The territory included in it extends about 100 leguas north and southand 29 more in breadth toward the west, the villages most distant fromits capital being some 40 leguas to the north, and about 60 to thesouth. It is bounded on the north by the diocese of Nueva Segovia, andon the south by that of Cebú. Its western boundaries are maritime. Thenumber of parishes of this diocese, the secular and regular curas whohave charge of them, and the number of villages that they contain, will be seen in chart number 8. [112] For the more efficient ecclesiastical administration of the territoryincluded in this archbishopric, the parish curas of certain villagesalso extend their jurisdiction to eighteen vicariates or outsidedistricts, namely: in the province of Tondo, that of Mariquina; inthe province of Bataan, that of Balanga; in the province of Cavite, that of Bacor; in the province of Mindoro, those of Calayan andSanta Cruz; in the province of Batangas, those of Taal, San Pablo, and Rosario; in the province of Laguna, those of Limban, Calauan, and Cabuyas; in the province of Bulacan, those of Quingua and Marilao;in the province of Zambales, that of Iba; in the province of Pampanga, those of San Fernando and Candaba; in the province of Nueva-Ecija, those of Puncan and Baler. The curas of the above-mentioned villagesare the outside vicars of their respective districts. They receiveorders and instructions indiscriminately from the vicar-general andfrom the diocesan, from each one in accordance with the attributesof his office. It must be noted that this division into districtsis subject to continual variations at the will of the bishop whowears the miter--now in relation to the number, and again withrespect to the village. When it is said that the outside vicarsdepend immediately on the vicars-general or provisors, one must not, under any consideration, understand that the latter constitute anauthority or jurisdiction intermediate between the outside vicar andthe archbishop; but that they are the means by which communicationwith the said archbishop ought to be held. The present prelate ofthis metropolitan church is his Excellency the most illustrious andreverend Don Fray José Aranguren, member of his Majesty's Council, knight of the grand cross of Isabel the Catholic, senator of thekingdom, and deputy vicar-general of the royal land and naval armiesof all our eastern possessions. He was consecrated on January 31, 1847. The cabildo of this holy and metropolitan church, the only suchchurch in Filipinas, is composed of five dignitaries, three canons, two racioneros, two medio-racioneros, and the suitable number ofministers, whose salaries may be seen in the following chart. Chart of the revenues of the clergy of the cathedral of Manila Personal Pesos Reals of fuertes silver The archbishop, 5, 000 The dean, 2, 000 4 dignitaries, at 1, 450 pesos each, 5, 800 3 canons, at 1, 250 pesos each, 2, 690 [sic] 2 racioneros, at 1, 100 pesos each, 2, 200 2 medio-racioneros, at 915 pesos each, 1, 830 1 master of ceremonies, 400 2 cura-rectors, at 500 pesos each, 1, 000 1 sacristan, 250 Another sacristan, 150 1 verger, 190 Material For the archbishop's mail, 14 6 To the cabildo, for the music, church repair, wine, wax, and oil, 2, 860 To the cura of the cathedral for oil and wine, 26 Total, 25, 410 [sic] 6 The ecclesiastical court is composed of the most excellentand illustrious archbishop, the provisor and vicar-general, theecclesiastical fiscal, a recording secretary, a vice-secretary, anarchivist, and two notarial treasurers of the secular class. Theprovisorial court is formed by the provisor, who is at the sametime vicar-general and judge of the chaplains. He is charged withthe performance of judicial acts in ecclesiastical matters, and isaccompanied by notaries. This unctionary did not formerly have theinvestiture as licentiate of laws, and was assisted by a matriculatedlawyer of the royal Audiencia. The creation of the ecclesiasticalfiscal was posterior to that of the ecclesiastical courts; andhis institution is due to the authority of the pontiffs, who haveespecially charged said functionaries with the defense of the integrityof marriages, and other duties peculiar to their employments. Thecharge of provisor was at first exercised constantly by the Augustinianfathers, by virtue of the _amnimodo_ authority granted by the popes;later, their attributes passed to the Franciscan fathers, by agreementwith them. But the archbishop of Méjico, considering himself empoweredto appoint ecclesiastical judges (who were to be the vicars andprovisors of these dominions), sent two clerics with authorization toexercise the said offices. The governor, [113] however, with his rankas royal vice-patron, protected the regulars in their privileges, andordered Father Alfaro to exercise the said office alone. Afterward, when the suffragan bishoprics were created, and that of Manila waserected to the dignity of a metropolitan, with the archiepiscopalhierarchy, the appointment of provisors was regulated. The spiritual administration of any of the bishoprics that fallvacant devolves upon the metropolitan archbishop, and the latter isthe one empowered to appoint a provisor or capitular vicar. In casethat the archiepiscopal metropolitan see should become vacant also, the government devolves upon the nearest bishop; and if there be twobishops at equal distances, it devolves upon the senior of these. Inaccordance with the terms of a royal decree dated April 22, 1705, it is ordered that the expenses incurred by the prelates on theirepiscopal visits are to be met by the royal treasury. The manner inwhich the _espolios_, [114] are collected was determined by a royaldecree, dated June 24, 1821. The secular clergy is divided into parochial and non-parochial. In thelatter class are included the persons employed in the metropolitancathedral; to the same class belong the four provisors of the otherdioceses. The provisor or vicar-general of this diocese holds the title ofjudge of chaplains, but that title is not held by the provisors ofthe other bishoprics. By a general rule, the provisors of the respective dioceses aredirectors of the conciliar seminaries; but that is not the case withthe provisor of this archbishopric, who is at present dean of thecathedral. The presidents of the said establishments are, as a rule, also procurators of the same. The commissary of the crusade and theattorney-general of the ecclesiastical court are at present membersof the choir of the cathedral of Manila--as are also the rector ofthe college of San José, and the secretary and the vice-secretary ofthe archbishop. But this circumstance does not constitute a generalrule, as it is a purely personal favor. Among the employees of theecclesiastical court of Manila are five chief notaries--of whom oneis pensioned [_jubilado_], another despatches the business relative tothe tribunal of the crusade, and the three remaining ones form part ofthe ecclesiastical courts suffragan to this archbishopric. There are, further, two secretaries of the diocesan courts of Manila and Cebu--thelatter being a modern creation, as are also a vice-secretary of thearchbishop, and a vice-secretary of the bishop of Nueva Cáceres;also an archivist of the archbishop, a commissary-general of thecrusade, eight royal chaplains (inclusive of the chaplain-in-chief), one supernumerary, and the father sacristan; and twelve employees inthe seminaries of the four bishoprics, with the name of directors, presidents, rectors, vice-rectors, lecturers, and sacristans. To thisnumber one must add ten more who proceed from the three colleges andthe university--who bear the titles of rector, professors, readers, secretary, and master of ceremonies--and thirty chaplains. In thelatter number are included those who serve in the detachments of thearmy; those assigned for the colleges, hospitals, and hospitiums; andthose who are paid by certain corporations, such as the Audiencia, etc. In this number those of the royal chapel are not included; fortheir institution is to provide their divisions, and the boats of thefleet, with priests when those of the former class are lacking. Theirtotal amounts to ninety-three. Coming now to the seminarists, their number cannot be determined, forit varies every year. But by adopting an average for the students inthe conciliar seminary of Manila in 1842 and 48 [_sic_; 43?]--namely, some twenty-five, counting priests, deacons, subdeacons, those who havetaken the lesser orders, and those who have taken the tonsure--one maycalculate that the four seminaries will contain about one hundredstudents; so that, adding these to the ninety-three preceding, belonging also to the secular clergy, the number increases to onehundred and ninety-three. There are also in each one of the bishopricssome secular ecclesiastics employed under the immediate orders of thediocesans, who bear the name of pages, cross-bearers, etc. , whosenumber cannot be determined. One is also unable to calculate thenumber of those who have been ordained under the title of patrimony, [115] and chaplaincies [116] of blood or of class, etc. By a royaldecree of June 1, 1799, order was given for the curas to pay thethree per cent for the sustenance of the seminaries. Before concluding this review, we must also show that there are somearrangements that are common to both secular and regular clergy--thosewhich make it indifferent, for the discharge of certain duties orcommissions, whether they are secular or regular priests. Such areoutside vicariates, and the chaplaincies of presidios, fortresses, etc. From the founding of Manila until it obtained its first bishop therewas a space of ten years. Its first prelate was suffragan to themetropolitan see of Méjico. But seventeen years after, and twenty-sevenfrom the foundation of the city, in the year 1596, and by means of thebull of Clement VIII, despatched at the proposal of King Don Felipe II, it was separated from that see, and was erected into a metropolitan, with the three suffragan sees which it has at present. Bishopric of Cebú Cebú, formerly called Sogbu, is a suffragan bishopric of thearchbishopric of Manila, which bounds it on the north. This diocese wascreated in 1595, at the same time as those of Nueva Segovia and NuevaCáceres, at the request of the monarch, Felipe II, by brief of hisHoliness Clement VIII. Its first bishop was Don Fray Pedro de Agurto, who took possession of this bishopric on October 14, 1598. He who atpresent occupies the see is his Excellency Don Romualdo Gimeno, whois governing the diocese worthily to the honor and glory of God, andthe gain of the metropolitan see, having begun his office February 27, 1847. This diocese includes at present the civil provinces of Cebú, Negros, Leyte, Samar, Capiz, Antique, Misamis, Caraga, Nueva-Guipúzcoa, Zamboanga, Calamianes, and the Marianas. Among those provinces arecounted one hundred and seventy-nine curacies, of which one hundred andtwelve are held by regular missionaries, and fifty-five by seculars(either Indian or mestizo clergy), as will be seen from chart number6. [117] The ecclesiastical court is composed of a provisor and vicar-general, who is at present the priest Don Esteban Meneses; of a secretary ofthe exchequer and of government, which office is filled by Doctor DonMarcos del Rosario; and of a notary, who is Don Pedro Magno, a priest. In the following chart can be seen the revenues assigned to the parishclergy of the cathedral of Cebú, and the expenses for worship assignedto the same. Chart showing the revenues of the clerical cathedral of Cebú, and their distribution for the services of divine worship Classes Pesos Reals of Maravedis fuertes silver One reverend bishop, 4, 000 0 0 Two assistant chaplains for the throne, at 100 pesos apiece, 200 0 0 Two sacristans of the cathedral and curacy, at 91 pesos, 7 reals, and 6 maravedís each, 183 6 12 One chaplain of the fort, 96 0 0 Expenses For the wine, oil, wax, etc. , which are allowed to the chaplain of the fort or fortress, 52 2 0 For the alms assigned to the cathedral for divine worship, 438 4 17 _Idem_ to the chapel del Pilar of Zamboanga for the festivities, 41 4 17 Total, 5, 012 0 46 The college seminary of San Carlos, which is located in the city ofSanto Niño de Cebú--the capital of the island of its name and ofthose called Visayas, and the residence of the most excellent andillustrious bishop, to whose authority and vigilance are submitted allmatters relating to the spiritual part--has about eighteen or twentypupils, counting seminarists and collegiates. In that institutionare taught grammatical studies [_minimos_], syntax, philosophy, andmoral theology, whose respective chairs are in charge of learned andindustrious professors. The territory of the civil provinces whichform this bishopric is divided into twenty-four outside districtsfor its better ecclesiastical administration, eighteen of which arein charge of the parish priests of the following villages: in theprovince of Negros, those of Jimamailan and Siquijor; in the island ofCebú, there is one in the city of that name, and the rest in Danao, Barilis, Siquijor, and Dimiao; in Caraga, that of Bacuag; in theisland of Leyte, that of Jilongos or Hilongos, and that of Burauen orBuraven--the first on the western coast, and the second on the eastern;in the province of Iloilo, that of Tigbauan (which also belongs tothe province of Antique), and that of Mandurreao in the province ofCapiz, that of Manga or Banga, and that of Mandalay or Mandalag; inthe province of Nisamis, that of Cagayan; and in the Marianas Islands, some three hundred leguas distant, those of Agaña, Agat, and Rota. Inthis number are lacking those of the provinces of Nueva-Guipúzcoa, Calamianes, and Samar, which can all be thus calculated: at oneparish in the first province, as it is of modern creation and thinlypopulated; three in the second, as it is composed of various islands;and some two in the last. This is a total of twenty-four vicariatesor outside districts. The ecclesiastics, both secular and regular, appointed to discharge these duties, exercise, in addition to thefunctions peculiar to their ministry, the ecclesiastical jurisdictionin the villages assigned to their respective outside districts, which are immediately subordinate to the vicar-general of the diocese, who is the provisor of the same. It is to be noted, in regard to thisecclesiastical division, that it is found to be subject to continualalterations, in regard both to the number of ecclesiastical vicariates, and to the curas who discharge these duties. The considerable extent of this bishopric, which is the largest inthe Filipinas Islands--whose provinces are widely separated fromone another, some of those provinces even being composed of numerousislets as its separate parts--has given occasion for various petitionsproposing the division of this bishopric into two parts, as a matter ofgreater advantage to the Church and to the State. Apropos of this, thebishop of Cebú, Don Fray Santos Gomez Marañon, declared in a respectfulrepresentation which he addressed to his Majesty, King Don FernandoVII, under date of Cebú, August 25, 1831, the following, which we copy: "Sire: "The bishop of Cebú, in order to relieve his conscience, finds itnecessary to relate to your Majesty with the greatest frankness, thatit appears necessary for the greater service of God, the welfare ofsouls, and [the service] of your royal person, to divide into twobishoprics this so extensive and scattered diocese of Visayas--inwhose innumerable islands there are, in his judgment, more than onemillion of Christian souls, notwithstanding that the census of the pastyear shows no more than 858, 510 souls. In addition to this there area multitude of infidels, whom it would not be difficult to civilizeand convert, were there two bishops among them who could take care oftheir conversion in an efficient manner; for one bishop alone has toomuch to look after in the conservation of so many Christians, withoutother duties. There are three provinces in the island of Panay alone, in which there are 54 parishes and many annexed villages, who have atleast 378, 970 souls, besides the heathen. If there were a permanentbishop in that island, their number would quickly be duplicated. "The prelate could easily visit and confirm the distant provinces ofCalamianes and Zamboanga (whither no bishop has as yet gone, becauseof their great distance from Cebú, and because it is necessary toconsume several months [in such a trip] by reason of the monsoons, thus neglecting other things which require attention) from hissee, which could be established in the well-populated village ofJaro. [118] The islands of Tablas, Sibuyan, Romblon, and Banton, andthe western part of the island of Negros, would belong also to thisnew bishopric, and Christianity would be considerably increased. Thebishop of Cebú would not on that account remain with nothing to do;for besides the island of this name, those of Bojol or Bohol, Leyte, Samar, the laborious island of Surigao, Misamis, and the eastern partof the island of Negros (where a mission is already established), and various other smaller islands remain. Thus he retains charge ofat least 434, 846 souls, besides an infinite number of heathen. "The bishop of Cebú is addressing his king and sovereign with allsincerity and frankness; and he can say no less to your Majestythan that it is impossible for one bishop alone to visit and confirmhis people, and to discharge his other pastoral duties, in all thenumerous and intricate islands of Visayas, which have been in hischarge until the present--especially in the so distant MarianasIslands, which have no communication with Cebú. Those islands oughtto be assigned to the archbishopric of Manila, with which capital istheir only communication. Even in this case, authority ought to beconceded to their ecclesiastical superior, with chrism consecratedby the archbishop, over all the Christians who live there. "As soon as the writer was consecrated in Manila, he set out tovisit his bishopric. I visited the island of Romblon, and the threeprovinces of the island of Panay, confirming in those islands 102, 636persons; the island of Negros and half of Cebú, in which two districts1 confirmed 23, 800, as I inform your Majesty by a separate letter. Ihave employed one-half year in this first visit, without the loss ofa second of time, taking advantage of the good season. "I am intending to conclude the visit for the half of this islandduring the monsoon of the coming year; and to continue my visitto the islands of Bojol, Leyte, Samar, Surigao, and Misamis. Butnotwithstanding the efforts of the bishop, and his desire to fulfilhis obligations, he cannot visit Zamboanga or Calamianes, and much lessthe Marianas islands--so many souls remaining without the sacrament ofthe confirmation and benediction of their bishop, as it is impossibleto visit them. "With what conscience, Sire, will you abandon him who dares tocall out before your Majesty's throne, asking you, as so Catholic[a sovereign], and as the patron of all the churches of the Indias, to remedy this evil? The bishop of Cebú finds no other remedy thanthe creation of another bishopric, and the division into two parts ofthis most extensive diocese, as he has already declared. Consequentlyhe proposes it, in order to lay the burden of his conscience on thatof your Majesty; and so that he may not have to give account for hisnegligence to the Supreme Judge. If your Majesty considers it fittingto approve this so useful and even so necessary proposition, yourbishop is of the opinion, as he has already intimated, that the seeof the new bishopric can be determined, and that it may be entitledthe bishopric of Panay or of Jaro--which is a well-populated village, as I have said above. Its foundation and administration belongs to thecalced Augustinian fathers, as does that of almost all the villagesof that so fierce and fertile island. Your Majesty might show it thefavor to allow it to be entitled hereafter 'the Christian city. ' "Since the Augustinian fathers have been the first conquistadors andfounders of the greater part of the villages of Visayas, and even ofthose of the island of Luzon, it appears to be the most natural thingthat the first bishop be a calced Augustinian; and that he should knowthe language of the country, so that he can sooner establish this newbishopric in better order, civilization, and increase of Christianity, and tributes. "Accordingly, this aged bishop expects this, Sire, from the pureCatholicity of your Majesty, and from your ardent zeal for the increaseof the Christian church and of prosperity in these your so distantdominions--which have always shown themselves so loyal and constant, even in the midst of so many revolutions, to their beloved king andsovereign; and he even dares, knowing your Majesty's goodness of heart, to propose three Augustinian fathers who have accomplished much forthe happiness of these Visayas Islands, so that your Majesty maychoose one of the three; for any one of them would completely fulfilyour royal desires. "The proposal is sent under other covers, and I am sending it tohis Excellency, the vice-patron, for his approval. But the decisionof your Majesty, on whose delicate conscience your bishop of Cebúplaces this whole matter, and [thus] relieves his own conscience, will always be the most suitable one. May God, etc. " If the creation of a new bishopric was considered as an absolutenecessity at that time, in order that the Christian church in the sonumerous islands might be better attended to, with how much more reasoncannot the present bishop and his successors solicit this grace fromhis Majesty, since the population has increased to about double whatit was then--and especially since new provinces have been created, and most of their wandering tribes, scattered throughout most of theislands in the jurisdiction of this diocese, conquered for God. Webelieve also, with that venerable bishop, that the division of thisextensive bishopric into two parts is highly advisable (_for_ it iswellnigh impossible for any diocesan to visit his so numerous andscattered flock)--not only in the interests of religion, but alsoin those of the State, inasmuch as the former is preserved by theirvigilance and authority purer and more incorruptible from the vicesthat have invaded it on more than one occasion; and the country willincrease in wealth and prosperity, in proportion as the numerousnomadic tribes, who are yet wandering through the rough thickets, are reduced to the social life. [A list of the bishops of Cebú to1847 follows. ] Nueva Cáceres Nueva Cáceres, or Camarines, is one of the three of the presentecclesiastical divisions of the island of Luzón. It includes all theeastern part of that island, and the adjacent islands, as we shallpresently see. It extends from the sea on the west, at the mouth ofthe strait of Mindoro, where it is bounded by the archbishopric ofManila--as likewise in the interior, where pass its northern limits, the only boundaries that it has within the land--to the easternsea in the extreme southeast of the province of Caraga, [119] alsothe boundaries of the archbishopric. However, it has jurisdictionin the village of Baler and in that of Casiguran, in the provinceof Nueva Ecija; and those of Polillo and Binangoñan de Lampon, inLaguna. For the rest, it is surrounded by the sea and indented withnumerous bays. Beginning at the mouth of the above-mentioned strait(where it is bounded by the archbishopric), the first part of theecclesiastical jurisdiction of Nueva Cáceres is the bay formedby the point of Galban, belonging to the province of Batangas, and the headland of Boudol. [120] It follows the bay of Peris asfar as Guinayangan, which lies in the same angle of the bay, wherethe province of Tayabas ends. Then follows the village of Bañgsa, which belongs to the province of Camarines, next to which is found theprovince of Albay. The bishopric follows the coast until it meets thebay of Sorsogon. Beyond that bay is seen that of Bulsnan and then thatof Albay (which is beyond the Embocadero of San Bernardino), which isformed by the islet called Baga Rey and the point of Montufar. Thenfollow the bay of Malinao and the point of Tigbi, where the province ofCamarines begins again. This point and that of Lognoy form the mouthof the bay of Bala. Past the point of San Miguel is seen the bay ofNaga, where the city of Nueva Cáceres was located. That great bayis formed by the point of Siroma, and is seventy-six leguas round tothe point of Talisay. Six leguas from that point is the bay of Daét, into which flows a river of great volume, which comes down from thehighlands. Following this coast there is a small bay into which emptiesa river which flows from the mountain of Paracale, well known for itsgold mines. About six leguas from that river is seen Punta del Diablo[_i. E. _, "Devil's Point"], so called because of the shoals that runout into the sea, which are very dangerous. Past that point is theriver of Capalonga, [121] where the province of Camarines ends andthat of Tayabas begins again. At this point the sea runs inland andforms an isthmus only five leguas [wide] with the sea of Visayas. Thatsmall gulf is found in the sea of Gumaca; it is very rough, and alongits coast are found the villages of Gumaca, Atimonan, and Mambau[_sc. _ Maubán]. Going north, one meets the island of Polo [_i. E. _, Polillo?], the bay of Lampon, and the villages of Baler and Casiguran, the last ones of this ecclesiastical jurisdiction--which, as we said, are situated in the province of Nueva-Ecija. Then is encountered thepoint of San Ildefonso, the boundary at which meet the bishoprics ofNueva Cáceres and Nueva Segovia. This bishopric was founded by a bull of Clement VIII, dated August14, 1595. Four thousand pesos' salary was assigned to the bishopricannually, payable from the royal treasury of Méjico, as there wereno tithes in Filipinas because the Indians did not pay them, andthe Spaniards cared but little for the cultivation of the lands. Asalary of one hundred and eighty pesos was assigned to the cura ofthe cathedral, and ninety-two to the sacristan. Two honorary chaplainswere also created, to assist in the pontifical celebration; and theywere assigned salaries of one hundred pesos apiece. The bishop residedin Nueva Cáceres, in the province of Camarines, which was founded bythe governor Francisco de Sande; but no other trace of that city hasremained than the Indian village called Naga, which is the capital ofthe province and where the see is also located. It has a cathedraland episcopal palace of stone, and a conciliar seminary for thesecular clergy of the country. Its jurisdiction extends throughoutthe provinces of Camarines (Norte and Sur), Tayabas, and Albay;the politico-military commandancy of Masbate and Ticao; the islandsof Burias and Catanduanes; and the villages of Baler and Casiguranin Nueva Ecija, and Polillo and Binongonan de Lampon in Laguna. Inthis vast territory, the ecclesiastical jurisdiction of Nueva Cáceresincludes the following provinces, curacies, and villages. [122] Besides the assignments which were made from the beginning, as we havesaid, to this bishopric, and which are at present paid from the royaltreasuries of the colony, there is allowed to the miter 500 pesosfor the relief of poor curas; 400 pesos to expend on the buildingof the cathedral and other objects; 135 pesos 2 reals for wax, oil, etc. --the total amount being equal to 5, 516 pesos, 7 silver reals, and 37 maravedís. The name of this bishopric is preserved solely in official documents, that of Camarines prevailing, as it is the name of the province wherethe bishop lives. [The names of the bishops of this bishopric until1848 follow. ] The diocesan visits are to be made at the account of the royaltreasury, in accordance with the royal decree of April 22, 1705. Whenthe episcopal see becomes vacant, inasmuch as it has no cabildo itsgovernment belongs to his Excellency the metropolitan archbishop, who appoints a provisor or capitular vicar. If the archiepiscopal seeshould be vacant at the same time also, the government would pertainto the nearest suffragan; and if distances be equal, to the seniorof these. The form of administering and collecting the income was prescribedin a royal decree dated June 24, 1712, as has been stated elsewherein this work. Nueva Segovia This is one of the three bishoprics of the island of Luzon. It includesthe provinces of Cagayan, Nueva Vizcaya, Pangasinan, Union, IlocosSur, Ilocos Norte, Abra, and the Batanes Islands. This diocese extendsthroughout the northern part of the island, from longitude 123° 21'on the western coast, where the point called Pedregales is located, to 126° 5' on the eastern or opposite coast, where the point Maamoprojects; and from latitude 16° 17 to 18° 38'. It is bounded on thesouth by the archbishopric of Manila, to which belong the provincesof Zambales and Pampanga, on the extreme west and northeast. On thesoutheast it descends to latitude 15° 30', to point of Dicapinisan andto Nueva Ecija, with that of Nueva Cáceres or Camarines in the upperlimits of the province of Tayabas. It is also bounded on the east bythe archbishopric [of Manila] in the above-mentioned province of NuevaEcija. Its boundaries on the west and north are maritime. Beginningwhere this last province ends (which may be considered as the pointof Dicapinisan), the opposite coast offers nothing more noteworthythan the bays of Dibut and Baler until one reaches that of Casiguran;and there is nothing worthy of mention. When one leaves this lastbay, he must double the cape of San Ildefonso, where the ancientecclesiastical jurisdiction of this bishopric began. Continuing northfor a matter of some sixteen nautical leguas, one meets the port ofTumango, the safest and most capacious of all this rough coast. Ashort distance from that port are found the village of Palanan andthe missions of Dicalayon, and Dauilican or Divilican. Thence, untilone reaches the cape of Engaño, [123] one finds nothing more thansome small anchoring-places, which offer but scant refuge to thevessels, as they are all exposed to the vendavals. On the northerncoast as well, which begins at the said cape of Engaño (so calledbecause of the deceitfulness of its currents), one does not meet bayor port until he reaches the village of Aparri, some fifteen leguasaway. This village is located a short distance from the ancient cityof Nueva Segovia, which is known to the natives under the name ofLaen [sc. Lal-ló]. A matter of fifteen leguas more from the abovevillage of Aparri, is encountered the beginning of the Caraballosmountains, whose point, called Balaynacira, or Pata, projects intothe northern sea and is the most northern point of the island. At thispoint ends the province of Cagayan, and begins that of Ilocos Norte, in the village of Pancian which is nine hours' distance from that ofBangui. Then one doubles the cape of Bojeador, where the western coastof the island begins, and passes the provinces of Ilocos (Norte andSur), Union, and Pangasinan, which abound with many villages, untilthe cape of Bolinao is reached--where this bishopric is bounded bythe archbishopric, to which belongs the province of Zambales. This see suffragan to the metropolitan of Manila was erected by briefof his Holiness Clement VIII, August 14, 1595. The bishop formerlyresided in Nueva Segovia, the capital of the province of Cagayan;but now he resides at Vigan, the capital of Ilocos Sur, where the towncalled Fernandina formerly stood. The endowment for this miter is fourthousand pesos fuertes for the diocesan, one hundred and eighty-fourpesos for the cura of the cathedral, ninety-two pesos to the sacristan, and one hundred pesos to each one of the chaplains of the choir. Itsjurisdiction extends, as we have said, through the eight provinces ofCagayan, Nueva Vizcaya, Pangasinan, Union, Ilocos Sur, Ilocos Norte, Abra, and the Batanes Islands. [124]. .. [The name Nueva Segovia is preserved only in official documents, and it is more frequently called the bishopric of Ilocos, from thename of the province where the bishop lives. The names of the bishopsuntil 1849 follow, and the article ends with information identicalwith that concluding the article on the bishopric of Nueva Cáceres. ] CHARACTER AND INFLUENCE OF THE FRIARS [From Feodor Jagor's _Reisen in den Philippinen_ (Berlin, 1873), pp. 95-100. ] Chapter Twelve Travels in Camarines Sur. Description of the province. Spanishpriests. Alcaldes and mandarins. [125] The convents are large, magnificent buildings, whose curas at thattime--for the most part, elderly men--were most hospitable andamiable. It was necessary to stop at each convent, and the father incharge of it had his horses harnessed and drove his guest to his nextcolleague. I wished to hire a boat at Polángui to go to the lake ofBatu; [126] but there was none to be had. Only two large, eighty-foot_barotos_, each hollowed from a single tree-trunk and laden with ricefrom Camarines, lay there. In order that I might not be detained, the father bought the cargo of one of the boats, on condition thatit be immediately unladed; thus I was able to proceed on my journeyin the afternoon. If the traveler is on good terms with the cura, he will seldom haveany trouble. I was once about to take a little journey with a parishpriest directly after lunch. All the preparations were completed ata quarter after eleven. I declared that it was too bad to wait thethree-quarters of an hour for the repast. Immediately after, it strucktwelve, and all work in the village ceased. We, as well as our porters, sat down to table; it was noon. The [following] message had been sentto the bellringer: "The father ordered him to be told that he mustsurely be sleeping again; it must have been twelve o'clock long ago, for the father is hungry. " _Il est l'heure que votre Majesté désire. _[127] Most of the priests in the eastern provinces of Luzon and Samarconsist of Franciscan friars, [128] who are trained in specialseminaries in Spain for the missions in the colonies. Formerly, they were at liberty to return to their fatherland after ten years'residence in the Philippines. But since the convents have beensuppressed in Spain, [129] this is no longer allowed them; for therethey would be compelled to renounce the rules of their order, andlive as private persons. [130] They know that they must end theirdays in the colonies, and regulate themselves accordingly. At theirarrival they are usually sent to a priest in the province, so thatthey may study the native language. Then they first receive a smalland later a profitable curacy, in which they generally remain for therest of their life. Most of these men spring from the lowest rankof the people. Numerous existing pious foundations in Spain makeit possible for the poor man, who cannot pay for schooling for hisson, to send him to the seminary, where he learns nothing outsideof the special service for which he is trained. Were the friars of afiner culture, as are a part of the English missionaries, they would, for that reason, have but little inclination to mix with the people, and consequently would not obtain over them the influence that theygenerally have. The early habits of life of the Spanish friars, andtheir narrow horizon, quite peculiarly fit them to live among thenatives. It is exactly for the above reason that they have so wellestablished their power over those people. When the above-mentioned young men come quite fresh from theirseminaries, they are incredibly narrow, ignorant, and at timesill-mannered, full of conceit, hatred for heretics, and desireto proselyte. Gradually this rough exterior wears away; and theirestimable position, and the abundant emoluments which they enjoy, make them kindly disposed. The sound insight into human nature andthe self-reliance which are peculiar to the lower classes of theSpanish people, and which are so amusingly revealed by Sancho Panza asgovernor, have full opportunity to assert themselves in the influentialand responsible post which the cura occupies. Very frequently thecura is the only white man in the place, and no other European livesfor miles around. Therefore, not only is he the curator of souls, but also the representative of the government. He is the oracle of theIndians, and his special decision in anything that concerns Europe andcivilization is without appeal. His advice is asked in all importantaffairs, and he has no one from whom he himself can seek advice. Undersuch circumstances all their intellectual abilities come into fullplay. The same man, who would have followed the plow in Spain, here[_i. E. _, in the Philippines] carries out great undertakings. Withouttechnical instruction and without scientific help, he constructschurches, roads, and bridges. However, although these circumstancesare so favorable for the development of the ability of the priest, yet it would be better for the buildings themselves if they wereexecuted by professionals; for the bridges collapse readily, thechurches often resemble sheep-folds, the more pretentious have attimes most extravagant façades, and the roads quickly deteriorateagain. However, each one does as well as he can. Almost all of themhave the good of their village at heart, although their zeal, and thecourse followed by those who pursue this aim, differ widely accordingto their personality. In Camarínes and Albáy, I have had considerableintercourse with the curas, and they have, without exception, won myesteem. As a rule, they have no self-conceit; and in the remote placesthey are so happy whenever they receive a visit, that they exert alltheir efforts to make their guest's stay as pleasant as possible. Lifein a large convent very much resembles that of the lord of the manorin eastern Europe. Nothing can be more unconstrained. One lives asindependently as in an inn, and many guests act just as if they werein one. I have seen a subaltern arrive, who, without waiting untilthe steward assigned him a room of his own accord, took one himself, ordered his dinner, and only casually asked whether the priest, with whom he was only very slightly acquainted, was at home. Frequently the priests in the Philippines are upbraided about theirgross licentiousness. [It is said that] the convent is full ofbeautiful girls, with whom the cura lives like a sultan. This mightoften be so of the native priests; but at the houses of numerousSpanish priests whose guest I have been, I have never once happenedto see anything objectionable in this regard. Their servants wereonly men, and perhaps an old woman or two. Ribabeneyra asserts: [131]"The Indians, who observe how the discalced friars maintain theirchastity, have come in their thoughts to the conclusion that they arenot men . .. And although the devil has endeavored to corrupt manychaste priests now deceased, and also those who still live, makinguse of the shamelessness of some Indian women for that purpose, yetthe friars remained victorious, to the great shame of the Indian womenand of Satan. " However, this author is very unreliable. He says further(chapter iii, page 13), that the island of Cebu is known under anothername as Luzon! At any rate, his description does not fit the presentconditions. The young priest lives in his parish as did the lord of themanor in earlier times. The girls consider it an honor for themselvesto associate with him. The opportunity is very favorable for him, forhe is watched over by no jealous wife; and, as the father confessorand priestly adviser, he has opportunity at discretion to be alonewith the women. [132] The confessional must especially be a perilousrock for them. In the appendix to a Tagál grammar (which is lackingin those copies intended for public sale), is a list of questionsfor the young priest who is not yet conversant with the language, which he must propound to the persons confessing. Several pages ofthose questions relate to sexual intercourse. As the alcaldes are allowed to stay in a province only three years, they never understand the language of the country; for they are verymuch in demand because of their official business, and have no time(and usually no desire) to study the peculiarities of the provincewhich they administer. The cura, on the other hand, lives in themidst of his parishioners, whom he knows thoroughly, and whom he alsorepresents against the government. Consequently, it happens that heis the real authority in his district. The position of the priests, incontradistinction to that of the government officials, is bespoken alsoin their dwellings. The _casas reales_ [_i. E. _, royal buildings]--forthe most part small, plain, and often dilapidated--are not in keepingwith the rank of the first officials of the province. The convent, however, is usually a very large, imposing, and well-furnishedbuilding. Formerly, when the governorships were sold to adventurers, whose only thoughts were to enrich themselves from that office, theinfluence of the priests was even much greater than at present. [133]The following ordinances point out their former position better thanlong descriptions. "Although certain outrageous offenses have given fitting reasonfor chapter x of the ordinances, wherein Governor Don Pedro deArandia orders that the alcaldes and justices shall have no othercommunication with the missionaries than in writing, and shall notvisit them except in company, it is also nevertheless ordered thatthey shall not do the latter . .. On the assumption that the prelatesof the church shall employ all their energies in restraining theirsubordinates within the bounds of moderation. .. . The alcaldes shalltherefore see to it that the priests and ministers of the above ordershall treat the gobernadorcillos and officers of justice with theproper respect; and they shall not permit the latter to be beaten, chastised, or illtreated by the missionaries, . .. Nor shall they becompelled to serve them at table. " [134] The former alcaldes who bought their posts, or obtained them throughfavor, and who had no previous training in official business, and oftenno education and intelligence, and who did not possess the necessarymental and moral qualities for so responsible and influential anoffice, received a nominal salary from the State, to which theypaid a commission for the right to engage in trade. According toArenas (p. 444), [135] this commission was regarded as a fine on thealcaldes for transgressing the law; "for since all kinds of tradingwere forbidden to them by various laws, [136] yet also his Majesty waspleased to grant a dispensation for it. " [137] This irregularity wasfirst suppressed by royal decrees of September 10 and October 30, 1844. The alcaldes were governors and judges, commanders of thetroops, and at the same time the only traders in their respectiveprovinces. [138] They bought in Manila the goods that were neededin their provinces--usually with the money of the charities [_obraspias_] (see p. 14, note 17); [139] for they themselves came to thePhilippines without any property. The Indians were compelled to selltheir products to the alcalde, and to buy his wares at the prices whichthe latter established. [140] In such circumstances, the priests werethe only ones who protected the Indians against these bloodsuckers, when they did not (as sometimes happened) also make common cause withthe alcaldes. At present the government sends men who know the law to act as alcaldesin the Philippines, who are somewhat better paid and are not allowedto trade. On the whole, the government is endeavoring to lessen the influenceof the curas, in order to strengthen the civil authorities; butthat will be only very imperfectly accomplished, however, unless thetenure of office of the alcaldes be lengthened, and the office be soassigned that the alcaldes will have no temptation to make money onthe side. [141] THE AUGUSTINIAN RECOLLECTS IN THE PHILIPPINES [The following is translated and condensed from _Provincia de SanNicolás de Tolentino de Agustinos descalzos de la congregacion deEspaña é Indias_ (Manila, 1879). ] Archbishopric of Manila In this archbishopric the Recollect fathers have charges in theprovinces of Manila, Cavite, Laguna, the district of Morong, Bataan, Pampanga, Zambales, and Mindoro. [In the province of Manila, they have (1878) charges in the followingvillages: La Hermita, with 1, 767 1/2 tributes, and 6, 747 souls;Las-Piñas, with 1, 149 1/2 tributes, and 4, 771 souls; and Caloocan, with 2, 166 tributes, and 7, 511 souls. ] District of Morong This district, which is governed by a political and military commander(who is at the same time administrator of the public funds), takesits name from its capital village, which is located on the shore ofthe lake of Bay. This district was created in the year one thousandeight hundred and fifty-three. The villages of this district whichare located on the lake are under the care of Franciscan fathers;Angono, Cainta, Jalajala, and Bosoboso of seculars; and we ourselvespossess the two following. [These are the villages of Antipolo, with1, 074 tributes, and 3, 547 souls; and Taytay, with 2, 479 tributes, and 8, 435 souls. ] Province of Bataan This province is located in the island of Luzón, and is bounded on thenorth by the provinces of Pampanga and Zambales, on the east by thebay of Manila, and on the south and west by the sea of China. It isgoverned by an alcalde, and is in charge of the Dominican fathers, with the exception of Mariveles, Bagac, and Morong, which are incharge of the Recollect fathers. The missionaries of our corporation performed their first labors ofconquest in this territory. Here were founded the oldest villageson our list; and here took place the first persecutions of ourlong-suffering predecessors, who had the glory of watering with theirblood the country that they were evangelizing, the one that furnishedto the province of San Nicolás their protomartyr. Fray Miguel de Santa Maria, accompanied by Father Pedro de San José(who, although he had been a calced Augustinian, had become a Recollectin Manila), and by brother Fray Francisco de Santa Mónica, were thefirst to leave the convent of San Juan de Bagumbayan; and preparedby prayer and penance, and full of the spirit of God, set forth toannounce His mysteries to the idolaters and heathen, sent legitimatelyto the mountains of Mariveles to illumine its inhabitants with thelight of the Catholic faith. They found those natives enveloped inthe most barbarous idolatry, adoring the sun, the moon, the cayman, and other filthy animals. These people regarded certain old men, as corrupt and as deceived as the divinities whom they were serving, as the ministers of those deceitful gods. The customs of those peoplewere very analogous to the doctrines that directed them. Every kind ofsuperstition was practiced; homicide was a praiseworthy and meritoriousaction; and their sacrifices on some occasions were human lives. Inthat vineyard so filled with wickedness the above-mentioned fathersannounced the triune and one God, the mystery of the incarnation, and the eternal duration of the future life. The missionaries sufferedmore than one can tell from the inhabitants, who were opposed to andstubborn toward their teaching. In their bodies did they submit tohunger, and to the intemperance and inclemency of the elements; andin their truly apostolic spirit they suffered mortal anguish becauseof the blindness of their neighbors, which was in proportion to thegreat love of God and the zeal for His glory which glowed brightlyin their hearts. [The Recollects have charge of the villages of Mariveles, with 588tributes, and 1, 852 souls; Morong, with 870 tributes, and 3, 154 souls;and Bagac, with 496 1/2 tributes, and 1, 743 souls. ] Province of Zambales This province is located in the island of Luzón, north of Manila. Itis bounded on the north by the gulf of Lingayen and the province ofPangasinan, on the east by the chain of mountains called Mariveles, on the south by Bataan, and on the west by the Chinese Sea; and is morethan thirty leguas long in a north and south direction, and seven wide. The preaching of the Recollects in this territory is mingled with thebeginnings of that religious family in the Filipino archipelago. Onemay say that this was the region where the first discalced missionariesand the parishes established by them tasted the first-fruits of theirevangelizing zeal, those first-fruits being offered to the Catholicchurch as a testimony of the purity of their doctrine, and submittedto the crown of España as its most faithful and disinterested vassals, Although they arrived at these shores in the year one thousand sixhundred and six, in the following year they had already overrunthis province--to whose inhabitants they taught the mysteries ofour religion, and gave helpful instructions in the social life, in contradistinction to their barbarous state. The first who sowed the seed of the gospel in the province of Zambaleswere the calced Augustinian fathers. Because of the lack of the abovereligious, the captain-general of these islands and their metropolitancabildo entreated the vicar-provincial of the Recollects to assignreligious for the spiritual cultivation of that unfilled vineyard. Inthe year one thousand six hundred and nine, our laborers went toZambales, although visits had been made two years previously by thosewho were laboring in the province of Bataan, in order to increase thegospel seed. The meekness and resignation of the fathers in the midstof so much wretchedness and hardship arrested the attention of thosebarbarians; and the fathers succeeded in catechizing and convertingmany through their gentleness and kind treatment, and reduced themto settlements. The Recollect fathers were charged with the spiritual administrationof this province until the year one thousand six hundred andseventy-nine. In that year, being obliged to go to take charge of theprovince of Mindoro, and to preach the holy gospel there, they wereforced to hand over the missions of Zambales--eleven in number--tothe Dominican fathers, who assumed charge of them. After the lapse of some years, and without explanation of the causeswhich could induce the above-mentioned Dominican fathers to ceaseto give spiritual food to those Christian communities with theiraccustomed zeal, it is a fact that the discalced Augustiniansagain took charge of that province, by the month of October, onethousand seven hundred and twelve; and again undertook the directionand continuation of their spiritual conquests until the year onethousand seven hundred and eighty-five, when they were compelledonce more to leave it, for lack of religious. The secular priestsassumed the missions, with the exception of the mission of Botolan, which was retained by the Recollects until one thousand eight hundredand fourteen. There was a residence for the missionaries in eachof the villages, and even in various visitas there were suitablechurches and convents of cut stone, when we left this province inthe last century. On assuming it anew in the year one thousand eighthundred and thirty-six, the father provincial of the Recollects, Fray Blás de las Mercedes, attested that only ruins and desolationwere found. Since that time they have labored without ceasing in thebeautifying and adorning of the house of God, restoring the old ruinsand building anew; until they have succeeded in making the churchesworthy the majesty of the Catholic worship--already having, besides, suitable edifices for the residences of their missionaries. [The order has the spiritual charge of the following villages: Subic, with 761 1/2 tributes, and 2, 749 souls; Castillejos, with 917 1/2tributes, and 4, 013 souls; San Marcelino, with 1, 165 1/2 tributes, and 4, 847 souls; San Antonio, with 1, 053 tributes, and 4, 722 souls;San Narciso, with 1, 564 1/2 tributes, and 7, 597 souls; San Felipe, with 1, 262 tributes, and 5, 063 souls; Cabangaan, with 685 tributes, and 2, 584. Souls; Iba, with 1, 007 tributes, and 3, 896 souls; Palauig, with 761 tributes, and 3, 380 souls; Botolan, with 1, 374 tributes, and5, 200 souls; Masinloc, with 1, 647 tributes, and 6, 541 souls; Bolinao, with 1, 795 tributes, and 5, 971 souls; Bani, with 1, 036 1/2 tributes, and 4, 288 souls; Santa Cruz, with 1, 753 1/2 tributes, and 7, 366 souls;Balincaguin, with 1, 122 1/2 tributes, and 4, 138 souls; Alaminos, with 1, 669 tributes, and 7, 436 souls; Agno, with 1, 271 tributes, and4, 971 souls; Dasol, with 781 tributes, and 2, 697 souls; San Isidro, with 597 tributes, and 2, 337 souls; and Anda, with 833 tributes, and 3, 180 souls. ] Province of Cavite Coincident with the time of their arrival at Manila, the discalcedAugustinians began to labor in the conversion of the infidels whoinhabit the provinces conterminous to the capital. They dedicatedthemselves with apostolic zeal to the preaching of the gospel andthe administration of the sacraments, with their gaze directedto the needs of the future. They paid attention to what would befound by experience, in succeeding times, to be a convenience anda necessity--namely, to have convents of the Observance in the mostimportant settlements of the archipelago, in order to give shelter tothe religious worn out in the tasks of preaching; while at the sametime those houses were to serve as the base for their premeditatedplan, to establish in these islands the corporation of which theywere members, in a perfectly organized condition. They founded the convent of Cavite, by apostolic and royal authority, in the year one thousand six hundred and sixteen. It was dedicatedto St. Nicholas of Tolentino, was constructed solidly, and wasspacious, with a church which was suitable for the functions ofworship. Cavite was a suitable point, because of its great commerceand the foreigners who go there in throngs. Thus, with their goodexample and indefatigable zeal, they could do much good to needy souls. This convent was at first supported by the alms of the faithful;and afterward it acquired some incomes of its own through the giftsof various devout persons, in houses, shops, and plots of ground. In the year one thousand seven hundred and nine, Don Pascual Bautistaand other inhabitants of that port founded the brotherhood of ourfather Jesus in this church. The first prior of this convent was Father Andrés del Espiritu Santo, who was born in Valladolid, in January, one thousand five hundred andeighty-five, his parents being Don Hernando Fanego and Doña Elena deToro. He studied philosophy there, and asked for the religious habitin our convent of Portillo in the year one thousand six hundred, andprofessed in that convent the following year. He devoted himself tothe study of the Holy Scriptures in the convent of Nava until the yearone thousand six hundred and five, when he determined to offer himselffor the conversion of the Indians, in the mission that was about togo to Filipinas. Having been assigned to the province of Zambales, he uttered the first words of his apostolic preaching at Masinloc inthe year one thousand six hundred and seven, where he succeeded inconverting and baptizing two thousand people, in founding a village, and in erecting a dwelling and a church with the advocacy of St. Andrewthe apostle, November eighteen, one thousand six hundred and seven. Inthe year one thousand six hundred and nine, without abandoning hisparish, he had to aid Father Jerónimo de Cristo in the reduction ofBolinao; and when after a short time the latter died, he was appointedvicar-provincial, although continuing to care for and to increasehis flock at Bolinao, where he succeeded in converting one thousandsix hundred souls. He concluded his charge in the year one thousandsix hundred and twelve; and in the year one thousand six hundredand fifteen he was elected vicar-provincial for the second time. Inthat term he finished the establishment of the convent of Cavite, constructing an edifice of stone with a dwelling to accommodateten religious. In the year one thousand six hundred and eighteen, at the completion of his term as superior, he was chosen commissaryto the court of Madrid. There he accomplished, with great success, not only the negotiations for despatches suitable for the mission, but the selection of the men whom he conducted [to Filipinas] in theyear one thousand six hundred and twenty-two. As soon as he reachedManila he was again elected superior [and held that position] untilthe celebration of the first provincial chapter, on February six, one thousand six hundred and twenty-four, when he was elected firstdefinitor. In the year one thousand six hundred and twenty-six hewas elected provincial; he visited the ministries during his term, and began the missions of Japon. He made great improvements andadditions in the churches and convents of Manila and Calumpang; andlabored greatly in repairing the church and convent of Cebu, which hadsuffered from a fire. He was elected provincial for the second time, in the year one thousand six hundred and thirty-two, and definitorin the chapter of thirty-five. In the year thirty-eight he asked tobe allowed to retire to a cell, but was elected prior of Manila. After the conclusion of that office, he was retired to the conventof Cavite and then to that of Manila, where he died holily atthe beginning of one thousand six hundred and fifty-eight. He wasseventy-eight years of age, and fifty-seven in the religious life, fifty-two of which he employed in the Filipinas Islands, establishingthis province on a solid basis of religion. [The villages in charge of the Recollects in this province are asfollows: Cavite, with 412 1/2 tributes, and 2, 319 souls; Imus, with3, 830 tributes, and 14, 439 souls; Cavite-Viejo [_i. E. _, "Old Cavite"], with 2, 658 tributes, and 8, 265 souls; Rosario, with 2, 005 tributes, and 6, 906 souls; Bacoor, with 3, 959 tributes, and 13, 827 souls;Perez-Dasmariñas, with 1, 124 tributes, and 3, 785 souls; Silang, with 2, 701 1/2 tributes, and 9, 369 souls; Bailen, with 931 tributes, and 3, 697 souls; and Carmona, with 904 1/2 tributes, and 3, 101 souls. ] Province of Batangas In this rich province of the island of Luzón, flourishing throughits products and its active trade with the capital, of extensiveterritory and densely populated, the discalced Augustinians were notassigned with the intention of a permanent stay, in the olden times, to preach the gospel to those natives. However, present legislation regarding the service of parish churchesin this archipelago has, at the same time while it has varied in acertain manner our traditional method of support, introduced us intosome of the parishes of the province of Batangas; and at the sametime when we have been obliged to cede villages in Visayas--whichwere our offspring, and had been converted by our predecessors, and whose history was identical with the ancient glories of ourcorporation--in exchange we have received parishes organized by thesweat and apostolic fatigues of ministers of the religion of JesusChrist, who were not members of our religious family. [The villages administered by the Recollects are as follows: Rosario, with 4, 259 1/2 tributes, and 17, 040 souls; Santo Tomás, with 2, 832tributes, and 9, 748 souls; Lobo, with 805 1/2 tributes, and 3, 200souls; and Balayan, with 5, 434 tributes, and 24, 154 souls. ] Province of Laguna The territory of this province, whose coasts enclose the great lake ofBay, had been administered by the Franciscan fathers, in most of itsextent, from the times of its reduction. But in the year one thousandsix hundred and sixty-two, they invited us to share in the ministrieson the opposite coast, in the neighborhood of the port of Lampon;and although those missions were not very desirable, on account ofthe wretchedness of the country and the small number of tributes, they were received as very meritorious for heaven, although but littleprofitable when looked at from a worldly standpoint. The Recollect fathers Fray Benito de San José, Fray Francisco de SanJosé, and Fray Clemente de San Nicolás having been assigned, withthree other companions, to the village of Binangonan, establishedthe first house and church, with the title of San Guillermo; and tworeligious remained there. Afterward they went to the village of Balerand established a convent, under the patronage of St. Nicholas ofTolentino. The third was the village of Casiguran, with the advocacyof our father St. Augustine. The fourth was established in Palanan, with the title of Santa María Magdalena. The discalced Augustiniansresided for forty years in those convents founded on the coasts ofthe Pacific, exclusively consecrated to the service of God, and thesanctification of their neighbors, and they attained both objectswith great spiritual advantages. We had religious there of pure virtue, who were imitating the virtuesof the dwellers in the desert. From those missions went forth ourfather Fray Bartolomé de la Santísima Trinidad, son of the conventof Madrid. He lived much retired from intercourse with men; and whenhe was elected provincial, in the year one thousand seven hundredand one--at which time all said that he was a person unknown inManila--Archbishop Camacho uttered these words: "The election of thediscalced Augustinians has been and is, properly, an election by Godand by the Holy Spirit. " While so great advance did the missionarieson the opposite coast make in their own sanctification, not lesswas the gain in the vineyard entrusted to their care. They made manyAetas and heathen children of the Catholic church, and directed thosesouls along the paths of eternal life. They had the special gloryof numbering, among those whom they directed, some privileged womenendowed with the gifts of heaven, and raised by the spirit of God toa height of Christian perfection which confounds our lukewarmness inHis service. One of these was Sister Juana de Jesus, a native of thevillage of Binangonan de Lampon, [142] an oblate nun of our order, who elevated herself with the steps of a giant, even to the greatestand most complete purification of her spirit, by her abstractionfrom worldly affairs, by her heroic practice of all the virtues, by her fervent daily communion, and by the most lofty contemplationand the most clear vision that God vouchsafed her of the mysteriesof our holy religion. In the lamentable period of the missions between the years onethousand six hundred and ninety-two and one thousand seven hundredand ten, when no religious came to us from España, our Recollectfamily was obliged to abandon this territory which it had in trust, for the lack of evangelical laborers. That action was taken in theprovincial chapter of one thousand seven hundred and four, and themissions above mentioned, which we had served for more than fortyyears, were returned to the Franciscans. At present we have only the following village in the province ofLaguna: [Calauan, with 957 1/2 tributes, and 2, 734 souls. ] Province of Pampanga This province, lying north of Manila--including the district of Tarlac, which was separated from the province in the year one thousand eighthundred and seventy-three--is bounded on the north by Pangasinan, on the south by the bay of Manila, on the east by Nueva Ecija andBulacan, and on the west by Zambales and Bataan. In this province, which was begun by the Augustinian Observantine fathers (who stillhave it in charge), permission to found missions in the mountainsof its territory which are on the Zambales side was granted to theRecollect fathers, by virtue of certain acts that were drawn up inthe superior government without summoning the father provincial, because of the reports of certain persons and the instance of otherprivate individuals. By those acts the conde de Lizárraga, governorof Filipinas, charged the father provincial, Fray José de San Nicolás, to assign missionaries to the localities of Bamban and Mabalacat. Thesaid father, because of his great experience of these islands andtheir inhabitants, explained to the vice-patron the impossibility ofthose missions living, and the little result that could be expectedfrom them on account of the fierce and untamable nature of themountaineers. His petition had no effect, and three missionariesof great merit and learning were sent. By dint of great hardships, and, by living in the same manner as the Indians, they succeeded inbaptizing many; but when they learned the fickleness of the Indiannature, and that it was as easy for them to become baptized as itwas to take to the mountains to continue their former mode of life, the missionaries proceeded more cautiously in giving them the benefitof the regeneration. [In this province the Recollects minister to the following villages:Mabalacat, with 2, 627 tributes, and 11, 163 souls; Capas, with 564tributes, and 1, 923 souls; O'Donnel, with 308 1/2 tributes, and 1, 159souls; and Bolso, with 144 tributes, and 749 souls. ] Province of Mindoro This province, directed by an alcalde-mayor, includes the island ofthe same name, that of Marinduque, that of Luban, and others lessdensely populated. Its boundaries are: on the north, the strait ofMindoro; on the east and south, the sea of Visayas; and on the west, the Chinese Sea. In its extent, it is one of the foremost islands of thearchipelago. Its land is mountainous, its climate hot; and duringthe rainy season it also exceeds other provinces in humidity, whenceresults the richness of the soil. There are found all the productsof the country in grains and foodstuffs. However, that most fertilecountry fails of cultivation in its vast areas because of the scarcityof laborers, and has not been touched by the hand of man. Its conquestwas begun in the year one thousand five hundred and seventy, in thedistrict of Mamburao, by Juan de Salcedo; and it was completed thefollowing year, along the coasts from the cape of Burruncan to that ofCalavite, by Miguel Lopez de Legaspi. The rest, with the exception ofthe mountains in its center, has been gradually subdued by the zealof the regular missionaries. The calced Augustinian fathers began todiffuse the teaching of the gospel in this island, and founded thevillage of Baco, from whose convent the religious went forth to thespiritual ministry of the converted Indians, who were then very few. By cession of the Augustinians, the Franciscan fathers enteredthis island. The said fathers were not satisfied with preservingthat already reduced, but extended the light of the faith throughthe districts of Pola and Calavite, until they were transferred toCamarines and Ilocos by the orders of their superiors. The fathers of the Society of Jesus came in to fill the breach left bythe Franciscans. They founded the village of Naujan, which was governedto the great gain of those Christians by Father Luis de San Vitores, who left behind in that point a reputation for virtue and holinesswhich was retained for many years among the Indians. That fatherwas withdrawn, to begin the conversion of the Marianas Islands. Hisassociates followed him, and the Christian souls of Mindoro remainedunder the direction of the secular priests who were placed there bythe archbishop for their direction. When the Recollect fathers had to leave the ministries of Zambaleswhich they had conquered and established at the cost of their bloodand by heroic labors, an order came at that same time from the courtof España, decreeing that the island of Mindoro be entrusted to areligious family chosen from those existing in this country. Thegovernor of Filipinas, by the advice of the archbishop, thought tocompensate the Recollects for the loss of their primitive religiousconquests in the province of Zambales, by conferring on them theparishes of Mindoro. The Recollects resigned themselves to this disproportionate change, since the exertions made to avoid it availed nothing. By virtue ofthe order issued by his Excellency, the captain-general, Don Juan deVargas, directed to the province of San Nicolás (decreeing that itshould take charge of the missions of Mindoro), the then provincial, Fray José de San Nicolás, assigning laborers for that new acquisition. Father Diego de la Madre de Dios was assigned to the district ofBaco, which belonged to the bachelor Don José de Rojas; Father Diegode la Resureccion, to the curacy of Calavite, taking the place ofLicentiate Don Juan Pedrosa; Father Blas de la Concepcion, to theparish of Naujan, replacing the priest Don Martin Diaz. All the abovewas effected in the year one thousand six hundred and seventy-nine. The Recollects entered upon the preaching in Mindoro, in obedienceto the orders of the government. That was their reason for believingthat their stay in that territory was not to be transitory, butthat they could contemplate the organization of that territory uponfoundations intended for its increase and the greater welfare of itsinhabitants. For that purpose they planned to make the best divisionpossible of mother missions and those annexed, assigning for each ofthe regular missionaries the barrios and visitas which were nearesthis residence, in order that he might aid all of them in their needs. The apostolate of the Recollects in this island continued withoutinterruption until the year one thousand seven hundred and eighty-four, when the scarcity of men in the province of San Nicolás forced themto renounce it. They reassumed their missions there in the year onethousand eight hundred and five, when the cause that occasioned theircession ceased to exist. [The villages and missions in charge in this province are as follows:Calapan, with 1, 335 1/2, tributes, and 4, 495 souls; Naujan, with 1, 6871/2 tributes, and 5, 408 souls; Puerto-Galera, with 544 tributes, and 1, 655 souls; Sablayan, with 756 1/2 tributes, and 2, 520 souls;Mangarin, with 366 tributes, and 859 souls; and Boac, with 3, 117tributes, and 13, 562 souls. ] Bishopric of Jaro The provinces of Romblon, Calamianes, and Negros, which areadministered by the Recollect fathers, were formerly included in thespiritual jurisdiction of the bishopric of Santísimo Niño de Cebú. Atpresent they are comprehended in the bishopric of Santa Isabel deJaro, which was created by apostolic bull dated May twenty-seven, one thousand eight hundred and sixty-five. That bull was issued by hisHoliness Pius IX; it dismembered several provinces of the archipelagofrom the bishopric of Cebú, and constituted the fourth bishopric ofFilipinas, which is suffragan to the metropolitan of Manila. District of Romblon This district, which is composed of a group of islands, today forms onepolitico-military commandancy, which includes the villages of Romblon, Banton, Badajoz, Cajidiocan, Odiongan, Looc, and Magallanes. Allthose villages can be called the creation of the Recollects, who, whenthey touched this territory, encountered a small number of Christiansscattered through the mountains of what is now the chief district. Byexposing their lives (and also losing them when the honor of God, or the interest of the monarchy of España, demanded it), they havesucceeded in establishing many important villages from the wildsettlements that they received. The few Christians of those islands composed the annexed village orvisita of the curacy of Ajuy in the island of Panay; and as it wasvery troublesome for the cura charged with their spiritual nurtureto visit them, because of the risk that he ran in crossing over, andthe strength of the currents, he maintained there a secular assistantwho administered the sacraments. The priest Don Francisco Rodriguez, charged with the unquiet anduncomfortable life in that benefice, being worn out, discussed withthe father-provincial of the Recollects, Fray José de la Anunciación, a satisfactory exchange. He also renounced his right to theproprietary curacy, whereupon the bishop of Cebú, Don Pedro de Arce, with the consent of this superior government, gave us the spiritualadministration of Romblon, Sibuyan, Usigan (or the island of Tablas), Simara, Banton, and Sibali [143] (which is called Maestro de Campo bythe Spaniards). The province of San Nicolás received those places, for they considered them as the entrance into the Visayas Islands, and a good stepping-stone for their religious to go to the lands ofCebú and Caraga. Consequently, the Recollects began to increase andorganize what had until then been useless, in the year one thousandsix hundred and thirty-five. [The villages and missions in the Recollects' charge are thefollowing: Romblon, with 1, 341 tributes, and 5, 858 souls; Badajoz, with 711 tributes, and 3, 356 souls; Banton, with 1, 181 1/2 tributes, and 4, 717 souls; Cajidiocan, with 1, 304 tributes, and 7, 132 souls;Odiongan, with 5, 705 souls; Looc, with 5, 449 souls; and Magallanes, with 283 1/2 tributes, and 859 souls. ] Island and province of Negros This island, located to the south of Manila, is bounded on the northby the Visayan Sea, on the south by the sea which separates it fromMindanao, on the east by the channel which separates it from Cebú, and on the west by the sea that separates it from Paragua. It is onehundred and twelve leguas from Manila; its length north and south isforty leguas, and its breadth from east to west eleven. The centuries of the conquest tell us that already was the religioushabit of the discalced Augustinians known in this most fertileprovince; for in the year one thousand six hundred and twenty-two, brother Fray Francisco de San Nicolás, a native of Cádiz, made avoyage from Negros to Manila. During that voyage he suffered terriblestorms, escaping as by a miracle. That voyage was on business forthe service of the church, which proves that, in its beginnings, theRecollects had sown the seeds of the gospel in that territory. In theyear one thousand six hundred and twenty-two, father Fray Jacintode San Fulgencio founded the convent which was called Binalgaban, and which exercised spiritual care over one thousand five hundredfamilies. The said mission passed to the Society of Jesus. The divineGoodness wrought some wonderful events for the conversion of thisisland of Negros. [One of these is mentioned. ] But that germ was to produce its abundant and wonderful fruits in thenineteenth century. The observation of the prodigious improvementswhich four religious who entered this island with the rich treasureof religion, to promote the spiritual and material welfare of theirfellows, have been able to produce, was reserved, in the designs ofProvidence, for our epoch. By the force of their preaching the Catholicworship is receiving an increase of a hundredfold; the villages aredividing, and the parishes are multiplying; the population is assuminga new character of culture and civilization; those Indians are becomingaffable, industrious, and enterprising; and they are very rapidlyattaining the moral and material recompenses due to their labor. His Excellency, the most illustrious Don Fray Romualdo Jimeno, bishopof Cebú, under date of April fifteen, one thousand eight hundred andforty-eight, represented to the superior government the scarcityof native priests for supplying the curacies in this province, petitioning at the same time that the spiritual administration ofthe said province be entrusted to one of the excellent orders inFilipinas. The governor and captain-general, Don Narciso Clavería, conde de Manila, assented to the proposition of the diocesan, and entrusted the island of Negros to the province of the Recollectfathers, by his decree of June twenty, one thousand eight hundred andforty-eight. The very reverend father-provincial, Fray Joaquin Soriano, received such an arrangement with due thanks; and immediately sent thevice-patron his nominations for the curacies of Siaton, Cabancalan, and Amblan--of which those chosen assumed possession in the followingyear, one thousand eight hundred and forty-nine. From that date the population has increased greatly. The barrioshave risen to be settled villages, and what were visitas havebecome canonically-erected parishes. Agriculture has received arapid and enormous impetus; and the uncultivated lands, whichwere full of brambles, have been transformed into productivefields. That most fertile soil yields the rich products of sugar, abacá, and coffee, and that with an abundance unknown in otherregions of this archipelago. Churches have been built, and conventsfor the decent housing of the Spanish priest and the holy functionsof our order. Roads have been built, which have made communicationeasy. Solid bridges of great beauty have been constructed; the watersof the rivers have been taken to fertilize the fields; and in theneighborhood of the rivers a number of hydraulic machines and steamengines have been set up, the natural sciences being called in toadapt their most powerful aid to the work. The natives of this island, instructed and continually stimulated by their parish priests, haveproved by experience the value of agriculture, when it is favored bynature and when they coöperate with their labor; and what labor cando when aided with intelligence that does not become weakened beforetroubles, but is directed with untiring constancy and endurance. [The villages and missions of this province in charge of the Recollectsare as follows: Cagayan, with 1, 251 1/2 tributes, and 4, 521 souls;Siaton, with 1, 806 tributes, and 8, 512 souls; Zamboanguita, with1, 060 tributes, and 4, 0150 souls; Dauin, with 1, 261 1/2 tributes, and 5, 855 souls; Bacong, with 1, 816 1/2 tributes, and 8, 020 souls;Nueva-Valencia, with 1, 400 1/2 tributes, and 5, 387 souls; Dumaguete, with 2, 806 tributes, and 12, 824 souls; Sibulan, with 1, 222 1/2tributes, and 4, 817 souls; Amblang, with 1, 436 tributes, and 5, 744souls; Tanjay, with 1, 941 1/2 tributes, and 9, 698 souls; Bais, with752 1/2 tributes, and 3, 204 souls; Manjuyod, with 841 tributes, and 4, 063 souls; Tayasan, with 987 1/2 tributes, and 4, 009 souls;Guijulngan, with 331 tributes and 1, 441 souls; Tolong, with 353tributes; Bayauan, with 51 tributes, and 291 souls; Inayauan, with95 1/2 tributes, and 316 souls; San Sebastian, with 148 tributes, and 436 souls; Escalante, with 2, 133 1/2 tributes, and 5, 429 souls;Cádiz, with 1, 187 1/2 tributes, and 3, 842 souls; Saravia, with 2, 140tributes, and 9, 825 souls; Minuluan, with 1, 854 1/2 tributes, and 9, 637souls; Bacolod, with 1, 905 1/2 tributes, and 8, 059 souls; Murcia, with1, 400 tributes, and 6, 500 souls; Sumag, with 1, 179 1/2 tributes, and3, 772 souls; Valladolid, with 2, 567 1/2 tributes, and 9, 430 souls;San Enrique, with 1, 155 tributes, and 4, 463 souls; La-Carlota, with 1, 131 tributes, and 3, 068 souls; Pontevedra, with 1, 451 1/2tributes, and 4, 683 souls; Ginigaran, with 2, 185 1/2 tributes, and9, 728 souls; Isabela, with 832 tributes, and 3, 171 souls; Gimamaylan, with 1, 641 tributes, and 6, 402 souls; and Cabancalan, with 1, 550 1/2tributes, and 6, 449 souls. The missions of Inagauan, San Sebastian, and Bayauan, were established in 1868, while that of Tolon had beenestablished in 1855. In the twenty-eight villages above mentioned, there are about forty Recollect missionaries, who are in charge oftwo hundred thousand souls. The fertility of the island of Negros andthe opening up of the country in modern times have caused a greatincrease in population from the near-by provinces of Cebú, Bohol, Iloilo, Antique, and Cápiz. Agriculture has been greatly advancedand other improvements brought in by the Recollects. ] Province of Calamianes These islands, located to the south of Manila, form in their multitudean archipelago. Many of them of small extent, are inhabited; othersare the temporary habitation of the natives, who go thither to sowtheir fields, because those lands are suitable for farming; and othersform a civil village and are religiously organized. The northernboundary of this archipelago is the Chinese Sea; the eastern, thatof Visayas; the southern, the island of Paragua, which is includedin this province; and the western, the Chinese Sea. The capital isabout one hundred leguas from Manila. It has a military governmentand an alcalde-mayor for its judicial business. As regards religion, all the parishes existing in Calamianes belonged to the bishopricof Cebú from the time of their reduction until the bishopric of Jarowas erected, when all these parishes passed to its jurisdiction. In the year one thousand six hundred and twenty-two, the numbersof the discalced Augustinians were increased by the second and thirdmissions who had come from España, and by certain men who had takenthe habit in the convent of Manila. Consequently, they were preparedto undertake new enterprises for the increase of the faith, and to goto points distant from the metropolis in order to spread the knowledgeof the Christian name to those people who were living in heathendom. [The early details of this mission have been fully given in previousvolumes. The villages and missions of this province (a number ofwhich are islands) in charge of the Recollects are as follows: Cuyo, with 2, 392 tributes, and 9, 475 souls; Agutaya, with 519 1/2 tributes, and 2, 258 souls; Paragua, with 618 1/2 tributes, and 3, 219 souls;Dumaran, with 785 tributes, and 1, 416 souls; Puerto-Princesa, with 573souls; Culion or Calamian, with 871 1/2 tributes, and 2, 438 souls;and Balabac, with 581 souls. The Recollect martyrs of the provinceof Calamianes are as follows: Francisco de Jesus María; Juan de SanNicolás, 1638; Alonso de San Agustin; Francisco de Santa Mónica, 1638; Juan de San Antonio; Martin de la Ascension; Antonio de SanAgustin, 1658; Manuel de Jesus y María, 1720; Antonio de Santa Ana, 1736. The fathers of this province held in captivity were Onofre dela Madre de Dios, Juan de San José, Francisco de San Juan Bautista, and Pedro Gibert de Santa Eulalia. ] Bishopric of Cebu Province of Cebú [The Recollects land at Cebú on their first arrival from Spain, andare later conceded a chapel by Bishop Pedro de Arce near the city, where they found a convent. We translate:] . .. In later times, the edifice has been improved and modified;the most notable of these changes was that of a few years ago, which has made the convent larger and more beautiful, thus making itpossible for it to attain its object--namely, the entertainment ofthe religious who go to Visayas, and of the sick, who are compelledto go to Cebú to be cured of their ailments. The church is also verylarge, and suitable for the celebration of religious functions withthe solemnity and splendor of the Catholic worship. The faithful ofCebú and of the immediate village of San Nicolás attend that church, inorder to fulfil the Christian precepts and receive the sacraments. Asthere are always religious instructed in the Visayan language, manydevout persons daily frequent the church of the Recollects. .. . In the beginning of its foundation, this convent had in charge thespiritual administration of the souls in the island of Maripipi, by concession of the above-mentioned bishop; but later, through theforce of various circumstances that occurred, the natives of the saidisland went to the curacy of Bantayan, and the convent remained freeand without any obligation so far as they were concerned. At presentthe religious of the community labor as far as possible in the welfareof the souls of those near by, moved only by reasons of charity, and by the greater glory of God, which they seek in its entirety. [The Recollect villages in this province are as follows: Danao, with2, 797 1/2 tributes, and 13, 012 souls; Mandaue, with 2, 408 tributes, and 11, 034 souls; Liloan, with 1, 385 1/2 tributes, and 6, 962 souls;Consolación, with 982 1/2 tributes, and 4, 277 souls; Compostela, with 3, 830 tributes, and 4, 856 souls; Catmon, with 965 1/2 tributes, and 4, 988 souls; Carmen, with 4, 259 1/2 tributes, and 5, 588 souls;Camotes Islands, with 1, 158 tributes, and 5, 660 souls; Pilar, with1, 145 1/2 tributes, and 5, 600 souls; and San Francisco, with 1, 304tributes, and 5, 831 souls. ] Island of Bohol Situated in the center of the Visayas Islands, and bordered onits eastern part by the island of Leyte, having the great island ofMindanao on its southern side, and being very near the island of Cebúon the north, Bohol formed an integral part of the territory of thatprovince until the year one thousand eight hundred and fifty-four, when a royal order dated July twenty-two was received in which thecreation of the new province of Bohol was decreed. The true beliefs of our holy order were received in that territory fromthe first time of the preaching of the gospel in this archipelago. Thepeople of Bohol believed in the God of the Christians as quickly as Hewas announced to them, and became docile sons of the Catholic churchwithout opposing that obstinate resistance to the good news whichwas experienced in the other islands, and which cost the life of oneof its first apostles. If they remained in their first heathendom, it had not come to take the gross forms of a corrupted idolatry, applying the great idea of the divinity to despicable objects. Freeof this inconvenience, when the majesty and grandeur of our God wasmanifest to them, they revered His adorable perfections. Even thoughthere were perverse inclinations in the hearts of those natives, they were not given to polygamy; and when the holy law of God wasexplained to them, and the respect that the sanctity of marriage(which was elevated by Jesus Christ to the dignity of a sacrament)merits among Christians, they received these doctrines without anyrepugnance, since they were already free from the great obstacles whichperversity and corruption, elevated to their highest power--namely, to have polytheism and idolatry as their foundation and support--canpresent against those doctrines. In the year one thousand fivehundred and ninety-five, the Jesuit fathers, Torres and Sanchez, [144] came to this island, and very soon established the Catholicreligion in Baclayon. Later, they founded a church and convent inLoboc; and then went to a site called Talibon, and overran the restof the island, where they were able to conquer the difficulties whichpresented themselves in the way of submitting to their rule--bornrather of repugnance to the Spaniards than of systematic oppositionto the Christian faith. When Legaspi passed by Bohol and anchored atJagna [145] in the year one thousand five hundred and sixty-four, healready had occasion to observe that same thing; and the explanationgiven him by a Moro from Borneo whom he had found there trading, was, that two years before eight vessels from the Molucas had committedgreat outrages, and those pirates had said that they were Castilians;and since they were of the same color and bore the same arms [as theSpaniards], the people of Bohol imagined that the Spaniards woulddo the same thing to them as the men of the eight Portuguese boatshad done. [146] When Christianity had acquired a great increase inthat island, hell, angered by those spiritual improvements, availeditself of the instrumentality of certain Moros of Mindanao, in order, if possible, to choke the seed of the gospel. Knowing that the bestmeans of attaining that object was to make them rebel against theSpaniards, who had brought to them the happiness of their souls, hellstirred up a rebellion which had the same causes, and was investedwith the same forms as the insurrection of Caraga, and was of morelasting effect. The missionaries having absented themselves in orderto celebrate in Cebú the beatification of St. Francis Javier, whichwas celebrated in the year one thousand six hundred and twenty-one, two or three criminals who were wandering through the mountains seducedthe tribes, as the messengers of the _diguata_ [_i. E. _, divinity], torefuse obedience to the Spaniards, to abandon their settlements, and tounite together on the heights in groups, to make themselves feared. Ofsix villages formed by the Jesuit fathers, only two remained faithful[147] to the king of España; while the rest took arms against theconstituted authorities, and formed bands which displayed a hostileattitude in the hills and high places--so that it was necessary toemploy force and violent measures, in order to make them return tothe fulfilment of their duty. Exemplary punishments were inflicted, which procured a partial result. But that subversive idea was one offatal consequences, and produced some pernicious fruits so lastingthat they have come down almost to our own days. Entrance of the Recollect fathers into the island of Bohol If in the seventeenth century a rebel voice--which emancipated fromtheir obedience and respect to the authorities many unthinkingpersons, who adhered to the sedition--sounded in the mountainsof Bohol, in the eighteenth century that voice, instead of havingbeen completely extinguished, had continued to increase. We haveadmitted the valiant character of those natives, and granted theirnatural aptitude in the use of weapons; concurrent with these werevarious other causes which aroused and increased their disaffection, which had been extended to a very considerable number. Captained byintrepid leaders--as for example, Dagahoy, Ignacio Arañez, PedroBagio, and Bernardo Sanote--they had formed a body of insurgentsin the mountains of Inabangan and Talibon. That gave the superiorgovernment plenty to think about, because of the many years thatthe insurrection was in existence; and because it always continuedto increase until Fathers Lamberti (the missionary of Jagna) andMorales [148] (of Inabangan) were sacrificed by them, a littleafter the middle of the past century. In such condition, then, waspublic order in the province of Bohol; and the Spanish name enjoyedso little respect in that restless and disorganized island when, inasmuch as the Jesuit fathers had left all the Spanish dominions, their administration was adjudged to us, in the year one thousandseven hundred and sixty-eight. Father Pedro de Santa Bárbara wasassigned as cura of Baclayon, and other Recollect religious to thevillages of Loon, Maribohoc, Tagbilaran, Dauis, Jagna, Dimiao, Loboc, and Inabangan, which are the eight missions existing in that island inthe above-mentioned epoch. A most difficult undertaking was offeredto the zeal and loyalty of the first Recollects who entered Bohol. Agreat prudence united with the greatest zeal, great valor with aknowledge of all the difficulties, and a foresight of all the results, were necessary to rise superior to that so difficult situation, and tofulfil their social and religious trust in so delicate circumstances, as was advisable to the service of religion and the greater dignity ofour country. When the father vicar-provincial of our new ministries, who was then the cura of Baclayon--a religious of great energy, of proved zeal, and of not common daring--found himself in peacefulpossession of the spiritual administration of all the reduced villages, he thought seriously of probing to the bottom the beginning andprogress of the rebellion, its actual condition, and the dispositionof their minds. He established correspondence with the leaders, heldseveral conferences with them, acquired their utmost confidence, and succeeded in obtaining the submission of Dagahoy; and the otherleader, Bernardo Sanote, also returned to the service of God andof his Majesty. The Recollects proceeded with so fine tact to makethemselves masters of the wills of those untamable mountaineers, that, in a short time after their arrival, they no longer needed an armedforce for the security of their persons--although until then picketsof soldiers were maintained in nearly all the villages for the defenseof the ministers. Consequently, the soldiers were able to retire fromLoay, Maribohoc, and Loon, but always remained in Inabangan, Jagna, and Tagbilaran--not for the purpose of protecting the ministeringfathers, but to prevent all devastation and disorder on the partof those who were not subdued. A general amnesty was granted to allthe delinquents who had taken to the mountains. That produced manysubmissions, although it did not wholly extinguish an evil whose rootswere so old, and which responded to so many causes as had contributedto its growth. Its final consequences lasted until the beginning ofthe present century; and when it was believed necessary to obtainthe complete tranquillity of the island and the entire extinction ofthe rebels, an expedition was formed in the time of General Ricafort, composed of one thousand one hundred men--who were enrolled in Cebú, and were embarked to fulfil their destiny on May eight, in the yearone thousand eight hundred and twenty-seven. The governor of Cebú, Don José Lázaro Cairo, commanded those forces. He was accompaniedby the ex-father-provincial, Fray Miguel de Jesus, parish priest ofDanao; and by father Fray Julian Bermejo, ex-provincial of the calcedAugustinians, parish priest of Boljoon. The outcome of the expeditionwas all that could be desired; insubordination ceased to exist in theinterior of Bohol, and the last remnants of the emancipated came to anend in all parts of the island. The fruits of peace began to appear;and from that time all the inhabitants, at the same time while theyacquired the habits of obedience and respect, began to experience anew era of prosperity, and the satisfaction consequent on the sociallife. From that time the population has greatly increased; and allthe inhabitants remain faithful to their duties, very respectful toall authority, and faithful vassals to the king of España. For more than one century all this island has been under the spiritualdirection of our province. During that time the number of the Catholicshas increased in so prodigious a manner that it has been raised toa number almost triple what it was when we received it. At that timeit was an integral part of the province of Cebú. At present it forms aprovince by itself, and is one of the most populous of the archipelago;and its people are closely settled and compact, active and industrious, diligent and laborious. We received eight missions in this province, which were the eightregularly organized villages which then existed. Their spiritualdirection occasioned great sorrows to the ministers of that time, some of these even succumbing as victims to the insolence andobstinacy of their own children. Today we count one hundred and tenyears of our existence in that district, and we cannot write of thosenatives a single page like those of their old history, which was fullof disagreeable, and some horrible, relations--whether because theRecollects had an understanding of the peculiar dispositions of thoseIndians, and the means suitable to gain their respect and obedience;or whether, perchance, one might say that the people of Bohol have hadsufficient penetration to observe in their conduct certain mannersso considerate and so full of demonstrations of benevolence, whichsentiments of compassion and interest in the adversities and lack ofresources of their parishioners, would cause in the minds of their newparish priests. Whichever of these may be accepted to explain the longperiod of our stay in Bohol, exempt from all trouble, and the steadyincrease in our enjoyment of the consideration and confidence of ourprotegés, we shall always make known the facts--very surprising andvery gratifying to our corporation--that were already begun to beobserved from the year one thousand seven hundred and sixty-eight, when the first Recollects went to that island. They were receivedwithout any opposition, obeyed without repugnance, and were lovedand respected; and these mutual relations have continued without anylapse until the present time. [The towns of this Recollect province are the following: Loon, with3, 097 1/2 tributes, and 17, 202 souls; Calape, with 2, 627 tributes, and 8, 187 souls; Tubigon, with 2, 109 1/2 tributes, and 10, 008 souls;Inabangan, with 1, 568 tributes, and 7, 024 souls; Getafe, with 144tributes, and 3, 912 souls; Talibon, with 1, 089 tributes, and 8, 558souls; Ubay, with 669 tributes, and 2, 844 souls; Candijay, with738 tributes, and 5, 030 souls; Guindulman, with 1, 994 1/2 tributes, and 9, 600 souls; Sierra-Bullones, with 541 1/2 tributes, and 2, 235souls; Duero, with 1, 175 1/2 tributes, and 5, 352 souls; Jagna, with 2, 431 tributes, and 11, 829 souls; García-Hernandez, with 1, 2251/2 tributes, and 6, 847 souls; Valencia, with 1, 307 1/2 tributes, and 7, 099 souls; Dimiao, with 1, 717 1/2 tributes, and 8, 280 souls;Lila, with 879 tributes, and 4, 023 souls; Carmen, with 749 tributes, and 3, 575 souls; Bilar, with 1, 281 1/2 tributes, and 5, 669 souls;Balilijan, with 1, 051 1/2 tributes, and 5, 998 souls; Catigbian, with 651 1/2 tributes, and 2, 759 souls; Loboc, with 2, 469 tributes, and 11, 430 souls; Sevilla, with 996 1/2 tributes, and 4, 835 souls;Loay, with 1, 759 tributes, and 8, 171 souls; Alburquerque, with 1, 191tributes, and 5, 319 souls; Baclayon, with 2, 609 tributes, and 11, 142souls; Tagbilaran, with 1, 954 tributes, and 11, 081 souls; Paminguitan, with 5, 705 souls; island and village of Dauis, with 1, 889 tributes, and9, 090 souls; Panglao, with 1, 457 tributes, and 6, 543 souls; Maribojoc, with 3, 372 tributes, and 18, 200 souls; island and village of Siquijor, with 1, 740 tributes, and 7, 800 souls; Canoan, with 1, 465 tributes, and 7, 082 souls; Laci, with 1, 180 1/2 tributes, and 5, 403 souls;and San Juan, with 1, 143 tributes, and 5, 280 souls. ] The province of Bohol at the present time After having mentioned in rapid survey the villages of which thisprovince is at present composed, which are otherwise so many quietgroups of honest and industrious natives--who form, in the religiousestate, the same number of parishes canonically established, eachone with its own pastor, who is charged to watch over them throughthe functions of religion, and to dispense the sacraments and otherbenefits of religion to the souls of his respective parish--andhaving enumerated the communities that make up the general total ofthe population of what is now one of the most populous provinces ofthe archipelago: a meditative mind goes back about one century withthe desire of ascertaining the state of the province in that time, since now we are seeing its condition in our own time. It has beenstated above, in the introduction, that the villages having regularministers were eight in number. In regard to canonical legislationthen in force, those ministers had the character of missionaries, and not of parish priests. They labored in the salvation of soulswith the apostolic zeal generally recognized (and denied by no one), which is characteristic of the fathers of the Society of Jesus. Butthe social state of those natives was a hindrance to the abundantfruit that ought to be expected from the fervent devotion and charityof so distinguished missionaries. The insurrections which took place in Bohol in the seventeenth andeighteenth centuries had succeeded in forming a considerable body ofmalcontents who raised the banner of rebellion and disorder; and thedisorder at the same time when it destroyed the obedience of mostof their subjects to the authorities, also influenced very directlythe advancement of Catholicism, and gave as a result that all thosewho took to the mountains, thus being separated from the immediateneighborhood of the eight churches then existing, returned to thehabits of heathenism at the same time when they passed to the camp offreedom. Other things also were added to the causes which diminishedthe abundant fruits of the priestly ministry. That coldness of thepeople of Bohol toward the Spanish name, observed long before byLegaspi at the time of the discovery, and certain opposition inspiredby some captious natives who favored but little the very zealousministers of Jesus Christ (who were sacrificing their own existencefor the eternal salvation of those souls), placed this territory inan abnormal condition, taking from it the forces necessary for itsadvancement and prosperity. Above all, peacefulness had left thoseshores, a loss which made it impossible to give signs of life andsocial and religious increase. One hundred and ten years have elapsedsince the discalced Augustinians first entered Bohol. They did not gothere as conquistadors; they did not go to preach the name of Christto heathenism and idolatry; they did not go to make new vassals forthe king of España of a people who had not sworn their obedience. Themission of the Recollect fathers to the island of Bohol was to continuethe tasks of the Jesuit fathers; to preach the divinity of our LordJesus Christ, just as the Jesuits did; and to present themselves tothe observation of those natives in their apostolic and religiousbearing, as worthy imitators of so zealous priests. They also hadthe thorny task of inculcating habits of gratitude and obedience indiscontented minds; and of reducing a considerable number of rebelsto the payment of the royal tribute, who had already begun a struggle, with some pretensions to triumph. The hope of religion and society inthe discalced Augustinians, in the difficult circumstances throughwhich the island of Bohol was passing when they took charge of itsadministration, was that peace would be extended to the remotestcorners of its territory, so that the religious beginnings would havean efficacious influence on the misguided multitude, and Spanishauthority would completely dominate men and things which had beenseparated from its beneficent influence. Facts are demonstrating withthe greatest clearness that the Recollects attained abundantly theend of all their aspirations. At present we are experiencing that thereality exceeds the hopes that could animate them when they enteredon their task. The universal harmony that this province enjoys inthe present century, and the state of prosperity in which all thenatives live, as well as the growth of population, and the increaseof culture, religious fervor, and instruction that they enjoy--allthis speaks very loudly in favor of the preaching of the Recollectsin Bohol. These considerations also demonstrate with the greatestclearness that, even if the Recollects were not its conquistadors, they are without dispute the instruments employed by Providence forits political and religious advancement; and that they are with allpropriety the pacifiers and restorers of the beginnings of Christiansociety in that island, which was in confusion until that time. Assoon as they entered, a relation of sympathy was established betweenthem and their protegés, as hidden as it was intimate, by virtue ofwhich they were enabled to direct all their individual forces to theattempt at perfection and the improvements that they had planned. Asthey always directed these successfully, and were always obeyed withpromptness, they were enabled to realize the material and intellectualtransformation of that district newly entrusted to their care. Thereare at present thirty-three parishes in this province, according tothe preceding relation. In each one of them has been erected a Catholictemple, sufficient in itself alone to give glory to the hand that hasdirected it. In all of those parishes there is a parish house--moreor less elegant, but always sufficiently solid and suitable--whichis teaching to the present generation (and the future one also)the fatigues that the Recollect must have endured who placed thefirst stone and finished the work, in each of those parishes (whichare a like number of villages), public halls have been constructedunder the direction of the parish priests. In all of them schools forboth sexes have been erected, where religious instruction is givento them. Since this exercises its proper influence on the minds ofthe youth, it has succeeded in forming the present generation--whoare established in all the beliefs of our true religion, exactlyobservant of the practices which it imposes upon them, thankful andrespectful to the ministers of Jesus Christ, and very diligent inthe fulfilment of their social duties, all those who pay tribute tohis Majesty being comprehended in this obligation. The number of those who paid tribute in this island could not have beenvery large in the eight missions that existed when the island cameinto our possession, when one considers the state of insubordinationin which that multitude were living, most of whom were separated fromorganized society and in revolt in the interior of the territory. Inproportion as it continued to assume its normal state, and commencedto enjoy the peace that it has at the present time, its populationcontinued to increase, and in the year one thousand eight hundredand thirty-eight was more than one hundred thousand souls; in onethousand eight hundred and fifty-two, the total of its population wasincreased to one hundred and fifty thousand; at present the islandof Bohol, which is a province, has a population of two hundred andsixty thousand souls. [149] This prodigious increase of inhabitants in an area so small, andamid conditions so little advantageous for agriculture, has no otherexplanation than the conscientious and constant labor of the regularparish priests, each of whom notes in his respective parish registerwith scrupulous niceness the heights and depths of his district, without any of the alterations that can modify the statistics ofhis village escaping his eye; and who assigns to their respectivedwellings men and women, and youths and old people, with the correctdate of their birth. From this patriotic labor it results that theobligations of the royal treasury are satisfied by all the people ofBohol at the moment when they become of proper age. Reflecting upon the advantageous conditions by which the characterof those peoples has been modified, and how they have been completelywithdrawn from those untamable and savage forms of life which lasteduntil the last century, and that they have at present become fondof work, respectful to authority, and grateful in their socialintercourse, we can infer that the ministers of the order whoare at present watching over the necessities of their souls arelaboring tirelessly in the confessional, are preaching the wordof God without cessation, and are consoling the sick in their mostremote dwellings. In the midst of so many lofty occupations of thereligious ministry, the Recollects have been able to study even thephysical necessities of their protegés, and the ingenious mannerof making these lighter. To their direction is owing the differentindustries proceeding from the products of the earth, which, preparedand elaborated with due intelligence, furnish other kinds of business, permitted and honorable, which afford abundant means for the lifeand support of those natives. If agriculture does not furnish mostabundant products, because of the nature of the soil in Bohol, thosenatives do not for that reason sleep in inactivity; they go to seektheir living where they can find it. They do not abhor work, whichis the true fount of all means of subsistence. They undertake voyagesby land and sea, with the praiseworthy purpose of making their livingby virtue of their fatigues and labors. This is the exact descriptionof the inhabitants of Bohol; and this is what has been obtained fromthose people (from whom religion and the country expected so little)by the province of San Nicolás de Tolentino, by means of the worthychildren of its bosom whom it sent to that land, and through thosewho have continued, furthered, and perfected the arduous attempt atthe culture and civilization of those natives. .. . The Recollects of Mindanao [The entrance of the Recollects into Mindanao, and the earlier yearsof their preaching there, have been already given in preceding volumesof this series. ] Division of parishes in Mindanao Although it is clear that the fathers of the Society of Jesus enteredthis land in the year one thousand five hundred and ninety-six toprocure its spiritual conquest, by permission of the cabildo governingthe vacant see of Manila, and that the call of the gospel resounded inthe site Tampacan [misprinted Jampacan], when our soldiers retired thefathers of the Society had to do the same. In the year one thousandfive hundred and ninety-nine, the Observantine Augustinians tookthis vineyard in their charge, and father Fray Francisco Xaraba [150]went to cultivate it with a companion; but undeceived, [and seeing]that only war could open the way for their preaching, because ofthe exceeding ferocity of the people, they abandoned the undertakingand returned to Cebú. The missionaries of the Society returned [toMindanao], and preached on the river of Butuan; and those who werethen converted by them formed a visita of a village in Bohol. After the deed of arms above mentioned, the Recollect missionaries, with the necessary permits from the bishop and the royal vice-patron, founded the first convent and village of Tandag, and then the conventand village of Jigaquit; a third village and convent on the river ofButuan, whence they continued their conquests and went up the riverof Butuan to the interior of the island, to a lake called Linao; andthe fourth village and convent, fifty leguas from Butuan. Then theywent to Cagayan, [151] where they also founded a church and convent;whence they crossed to the island of Camiguin, where they did the same;and lastly in the island of Surigao and Bislig. Eight settlements, perfectly organized in the social order, with churches suitable for thepublic worship of our true religion, with convenient buildings for thehabitation of their ministers--where they could practice the exercisesof the monastic life, and whence issued the splendors of their edifyingholiness to illumine the dark shades of idolatry and paganism, servedas the original basis for the spread of the faith. After that, theycontinued to found many other villages dependent on the first, whichwere then considered as visitas or subject villages. Some of thosevillages came in later times to be the residences of our Recollectministers, according to the available number of religious that thecorporation possessed, or according as the necessities or growth ofpopulation in the said subject villages demanded. Our predecessors also succeeded in getting to the lake of Malanao, and the village of Iligan, and Bayug. As there were certain questionsregarding the spiritual jurisdiction, his Majesty defined them, marking out the limits of religious zeal between the two families(who were equally inflamed with the desire for the salvation ofsouls), by drawing a line from the point of Suloguan to the cape ofSan Agustin, and assigning the administration on its western sideto the most religious fathers of the Society of Jesus, while ourpeaceful possession was marked on the eastern side. Lastly, whenthe reverend Jesuit fathers left the islands, the administration ofZamboanga was adjudged to us in the year one thousand seven hundredand sixty-eight, as well as the villages of Lubungan, Dapitan, andMisamis (and consequently their barrios--some of which, as time wenton, came to be villages). Present administration of the Recollects Her Majesty Doña Isabel II decreed the establishment of the house ofLoyola on October nineteen, one thousand eight hundred and fifty-two, with permission to go to the missions of Mindanao and Joló. Septemberten, one thousand eight hundred and sixty-one, another royal orderwas issued, declaring that the missionaries of the Society of Jesushave exclusive rights in the planting and successive development ofthe effective missions in Mindanao; and that the same were to takecharge of the administration of the curacies and missions alreadyreduced by the Recollect Augustinian religious as fast as these werevacated by the death or transfer of those who serve them with canonicalcollation or under title of temporary incumbent. Her Majesty, desiringat the same time to concede an indemnification, and to give proof ofthe appreciation with which she views the services bestowed on theChurch and on the state by the above-mentioned Augustinian religious, has been pleased to grant to the province of San Nicolás de Tolentinothe administration of the curacies of the province of Cavite or ofthe diocese of Manila which are served by the native clergy. May nineteen, one thousand eight hundred and sixty-four, anotherroyal order was issued, dictating instructions for the compensationof curacies accorded to the province of San Nicolás de Tolentinoin return for those in Mindanao which they were to surrender tothe Jesuit missionaries. In that order it was decided that in everycertified instance of a vacancy in Mindanao, and its surrender to andoccupation by the Jesuit fathers, indemnification therefor was to bemade to the Recollect fathers, in Cavite and the diocese of Manila, with the curacy which might be vacant at that time, even if it werein charge of a temporary incumbent; and if there were more than onecuracy vacant, then the wishes of the vice-patron were to be followed, after first hearing the very reverend archbishop, the provincial ofthe order, and the council of administration. Should there not be anycuracy vacant, then [indemnification was to be made] with the firstwhich should become vacant. As obedient subjects to the orders of herMajesty, from that date we relinquished, in the same order in whichthey fell vacant, the ministries that we held in Mindanao; and wehanded over Zamboanga, Tetuan, Lubungan, Dapitan, Butuan, Surigao, Jigaquit, Davao, Bislig, Cattabato, Mainit, Dinagat, Balingasag, Alubijid. In exchange we received the curacies in the district ofMorong--namely, Antipolo and Taytay; the village of La Hermita, inthe province of Manila; Calauan, in Laguna; Cavite port, and Rosario, in the province of Cavite; Boac, in the island of Marinduque; and thevillages of Rosario, Santo Tomás, Balayan, and Lobo, in the provinceof Batangas. The sacrifice made by the Recollect corporation by cedingparishes created by it and watered with the sweat and blood of itsmost eminent members, nourished by the doctrine of apostolic men tobe revered by us, and very worthy of our imitation, is equal to therespect with which the Recollects have always received the orders oftheir august monarchs, and to the obedience and adhesion with whichthey have always served in this archipelago as Catholic priests, and in the shade of our Spanish banner. [The Recollect villages still in Mindanao are as follows: Tandag, with 1, 783 1/2 tributes, and 3, 957 souls; Cantilan, with 189 1/2tributes, and 7, 366 souls; Cabuntog, with 990 tributes, and 3, 731souls; Numancia, with 862 1/2 tributes, and 3, 366 souls; Cagayan, with 2, 585 1/2 tributes, and 11, 499 souls; Jasaan, with 1, 28211/2 tributes, and 5, 878 souls; Iponan, with 1, 078 1/2 tributes, and 5, 570 souls; Alubijid, with 1, 210 tributes, and 4, 989 souls;Iligan, with 1, 098 tributes, and 4, 577 souls; Misamis, with 1, 5611/2 tributes, and 6, 419 souls; Jimenez, with 2, 178 1/2 tributes, and8, 616 souls; Catarman, with 1, 202 tributes, and 5, 105 souls; Sagay, with 1, 218 tributes, and 5, 482 souls; Mambajao, with 1, 684 tributes, and 5, 246 souls; and Mahinog, with 1, 037 tributes, and 4, 382 souls. Inthe time of La Concepción (_ca. _ 1750), the Recollects had chargeof thirty-six villages in Mindanao and dependent islands; in 1852, they had charge of eighteen, and were showing rapid increase whenthey were ordered to transfer them to the Jesuits. The martyrs andcaptives of the Recollects in Mindanao are as follows: Juan de laMadre de Dios, killed 1723; Brother Juan de San Nicolás, martyred;Jacinto de Jesus y Maria, martyred; Alonso de San José, killed 1631;Juan de Santo Tomás, killed 1631; Pedro de San Antonio, killed July21, 1631; Agustín de Santa María, killed May 16, 1651; Lorenzo deSan Facundo, captured 1635; Hipólito de San Agustin, captured May 20, 1740; Antonio del Santo Cristo, captured 1754; Estéban de San José, killed by Moros, March 28, 1764; José de Santa Teresa, killed in combatwith Moros in 1770; and José de la Santísima Trinidad, captured 1774. ] Marianas Islands [These islands were in charge of the Jesuits, but after the expulsionof the Society were given to the Recollects, who had them in chargeduring 1768-1814, when they abandoned them because of their fewlaborers. The Recollects reassumed that field in 1819, and in 1879had there seven priests. ] _Tables showing tributes and number of souls in Recollect provincesand villages, at various times_ _In 1751, as published by father Fray Juan de la Concepción_ Regular Villages and provinces Tributes Souls ministers San Sebastian 96 366 1 Mariveles 643 2, 005 3 Pampanga 74 783 2 Zambales 1, 851 7, 678 8 Mindoro 1, 540 10, 912 5 Calamianes 1, 717 5, 148 5 Romblon 1, 220 1/2 5, 808 3 Masbate 619 2, 950 2 Ticao 367 1, 550 1 Cebú 330 1, 500 3 Caraga 3, 340 14, 995 5 Curregidorship of Iligan 1, 167 4, 970 4 Total 12, 955 1/2 58, 665 42 _In 1839, by the prior provincial, father Fray Blás de las Mercedes_ Regular Provinces Tributes Souls ministers Tondo 1, 777 1/2 8, 498 2 Cavite 2, 277 1/2 12, 228 1 Pampanga 744 5, 781 2 Zambales 4, 171 1/2 19, 997 6 Mindoro 1, 400 1/2 6, 675 3 Capiz 1, 793 9, 544 2 Calamianes 2, 959 1/2 15, 342 5 Cebú 22, 285 123, 503 20 Misamis 5, 046 36, 591 7 Caraga 6, 140 29, 292 5 Zamboanga -- 5, 704 1 Marianas -- 6, 982 3 Total 48, 594 1/2 278, 137 57 _In 1851, by the prior provincial, father Fray Juan Félix de laEncarnacion_ Regular Provinces Tributes Souls ministers Tondo 2, 397 1/2 11, 906 2 Cavite 2, 858 15, 271 1 Bataan 1, 099 1/2 4, 424 1 Zambales 10, 204 1/2 44, 558 10 Pampanga 1, 289 1/2 6, 087 1 Mindoro 1, 972 1/2 8, 346 5 Capiz 2, 640 12, 519 3 Calamianes 3, 251 1/2 16, 031 4 Cebú 34, 299 186, 028 24 Island of Negros 6, 571 1/2 30, 391 8 Zamboanga 1, 552 8, 220 2 Misamis 6, 936 42, 334 10 Caraga 6, 012 23, 480 5 Nueva-Guipúzcoa 1, 696 1/2 7, 330 2 Marianas -- 8, 435 2 Total 82, 762 430, 360 80 _In 1878, by the prior provincial, father Fray Aquilino Bon de SanSebastian_ Regular Provinces Tributes Souls ministers Archbishop of Manila Manila 5, 083 19, 029 3 District of Morong 3, 553 1/2 11, 982 2 Cavite 18, 525 1/2 65, 558 9 Laguna 957 1/2 2, 734 1 Batangas 13, 331 54, 142 4 Pampanga and Tarlac 3, 644 15, 004 4 Bataan 1, 955 6, 749 3 Zambales 23, 058 1/2 92, 975 19 Mindoro 7, 806 1/2 28, 592 6 Bishopric of Jaro Romblon 7, 136 32, 661 7 Island of Negros 43, 870 178, 937 34 Calamianes 5, 186 1/2 21, 861 7 Bishopric of Cebú Cebú 14, 214 1/2 67, 808 10 Bohol 52, 600 1/2 255, 706 35 Misamis 14, 925 62, 746 10 Surigao 3, 744 14, 463 3 Bislig 1, 783 1/2 7, 571 1 Marianas -- 8, 125 6 Total 221, 375 946, 643 164 [A note at the end of the volume states that the Recollects of theprovince of San Nicolás of the Philippine Islands numbered, in 1879, 1, 004 deceased friars who had labored there. ] PRESENT CONDITION OF THE CATHOLIC RELIGION IN FILIPINAS [The following account is obtained from _Archipiélago filipino_(prepared by the Jesuit fathers at Manila; Washington, 1900), ii, pp. 258-267. ] The progressive increase of Catholics in Filipinas until 1898 In order to understand the present condition of the Catholicreligion in Filipinas (we refer to the year 1896, before the Tagálinsurrection), it will be advisable to place before the eyes of thereader the growth of the Christian population and the increase ofthe faithful from the coming of the Spaniards until the present time. The number of inhabitants whom the Spaniards encountered at theirarrival in these islands is not known with exactness, but it iscalculated by some historians as below two millions; and it will notbe imprudent to affirm that they all scarcely reached one and one-halfmillions--whether idolaters, who admitted the plurality of gods; orMoros, who although they professed (as they still profess) the unityof God, did not believe (as they still do not believe) the divinityof Jesus Christ, but who have, on the contrary, been instructed fromtheir earliest years by their parents and pandits to hate Christianity. The Spanish missionaries arrived, then, and began the work ofevangelization at the same time as the humanitarian undertaking toreduce them to a civilized life; for most of the Indians and Moroswere living in scattered groups along the coasts, and in the fieldsand thickets in small settlements. What was the result of their apostolic labors? Let us see. FatherFray Juan Francisco de San Antonio, [152] chronicler of the Franciscanmissionaries, gives us the following data: _General summary of souls, reckoning only the natives that were reducedto Christianity throughout the archipelago of Filipinas in 1735_ In 142 villages in charge of the seculars throughout this archipelago 131, 279 Calced Augustinians (in more than 150 villages) 241, 806 Order of St. Dominic (in 51 villages) 89, 752 The Society of Jesus (in 80 villages) 170, 000 Augustinian Recollects (in 105 villages) 63, 149 Discalced Franciscans (in 63 villages) 141, 196 Total 837, 182 Father Delgado, who wrote in the year 1750, gives almost the samestatistics, but adds the following: "I do not doubt that the souls that are ministered to, throughout theislands of this archipelago, by secular and regular priests, exceedone million and many thousands in addition; for, in the lists made bythe ministers, the children still below the age of seven years areneither entered nor enumerated. Accordingly, I shall base my counton the enumeration made a few years ago. " In the work entitled _Estado de las Islas Filipinas_, written by DonTomás de Comyn in 1820, and translated into English by William Waltonin 1821, the following is contained as an appendix: Recapitulation of population in Filipinas Total number of Indians of both sexes (Catholics) 2, 395, 687 Total number of Sangley mestizos (Catholics) 119, 719 Total number of Sangleys or Chinese 7, 000 Total number of whites 4, 000 Total population 2, 526, 406 Comparison of the population in 1791 and 1810, exclusive 1791 1810 Difference Number of Indians 1, 582, 761 2, 395, 687 812, 926 Number of mestizos 66, 917 119, 719 52, 802 Total 1, 649, 678 2, 515, 406 865, 728 He concludes by saying: "The resultant difference of the foregoing comparison, founded onpublic documents, shows an excess of fifty-two per cent of increasein each eighteen years; and if a like proportion continues, thepopulation of the Filipinas Islands will be doubled in thirty-fouryears--an increase which could be judged incredible if we did nothave an extraordinary example in Filadelfia [_i. E. _, Philadelphia], which has doubled its population in twenty-eight years, as Buffon, supported by the authority of Doctor Franklin, affirms. " The above assertion of Comyn has been realized now in all exactness, if we are to judge by the assertions, in his published works, of DonFelipe de Pan, a studious newspaper man of Manila; for, according tothat writer, the population of Filipinas exceeded 9, 000, 000 in 1876. Ferreiro, secretary of the Sociedad Geográfica de Madrid [_i. E. _, "Geographical Society of Madrid"], also calculated the population ofFilipinas in 1887 at 9, 000, 000 approximately, a number which seemsto be somewhat above actual fact. In an investigation finished in the last quarter of 1894, thepopulation of the archipelagoes which composed the general governmentof Filipinas appears in the following form: Christian parish population 6, 414, 373 In concealment [_i. E. _, refugees] 128, 287 Regular and secular clergy 2, 651 Indian and Spanish military 21, 513 Those in asylums [_asilados_] 689 Criminals [_penados_] 702 Chinese foreigners 74, 504 White foreigners 1, 000 Moros 309, 000 Heathen 880, 000 Total 7, 832, 719 Finally, the secretary's office of the archbishopric of Manila offersus the following enumeration with respect to the Catholics existingin the archipelagoes of Filipinas, Marianas, and Carolinas, in theyear 1898, according to the following lists: Number of souls by dioceses In the archbishopric of Manila 1, 811, 445 In the bishopric of Cebú 1, 748, 872 In the bishopric of Jaro 1, 310, 754 In the bishopric of Nueva Segovia 997, 629 In the bishopric of Nueva Cáceres 691, 298 Total number of Catholics 6, 559, 998 To whom is due this increase of Catholicism, and this growth of thepopulation of Filipinas in general, from the time of the conquest bythe Spaniards? It is due to the regular and secular clergy. One canscarcely ascribe any importance to the immigration into Filipinasduring the lapse of years. The Chinese, and the Europeans (includingthe Spaniards themselves), can be considered, as a general rule, as birds of passage, who come to live here for a few years and thenreturn to their own country. The Filipino population has increased, thanks to the organization and good government at the centers [ofpopulation], which were established chiefly by missionary action, at the time when the natives of the evangelized territories becameChristians. The secular power, even when aided by arms, has not evenattempted to form villages of the heathen; neither have the militaryposts become well populated or stable settlements. The center ofattraction and of coherence in Filipino villages has always been, and is still, the church and the convent. The parish priest (who isnot a bird of passage) is, as a rule, the most respected authority, the chief guarantee of order and peace, and the most careful guardianof morality--an indubitable and most important cause of increase in thepopulation of every country. The numerous and important settlements, which have now other powerful roots and elements of cohesion, began andwere formed thus. If the center of union of which we are speaking beremoved from them, especially if they are recent and young, one willsee how families break up, and how the new citizens easily return tothe life of the mountain. Present state of the archbishopric of Manila, and of the bishopricsof Cebú, Jaro, Nueva Cáceres, and Nueva Segovia In order to feed this flock of six and one-half millions of Catholics, the church of Filipinas relies on one archbishop and four bishops. The present archbishop of Manila is Don Fray Bernardino Nozaleda, of the Order of St. Dominic, a wise and prudent prelate, who tookpossession of his see October 29, 1890. This archdiocese has amagnificent cathedral, and possesses a considerable cabildo, which wascomposed of twenty-four prebends in the time of Spanish domination. Theecclesiastical court has its offices in the archiepiscopal palace. Theconciliar seminary is a fine edifice, and is in charge of thefathers of the congregation of St. Vincent de Paul; [153] but it isat present closed, because of the condition of war prevailing in thecountry. The _obras pias_ of the miter amounted before the revolutionto a considerable fund, and are in charge of an administrator. Thearchbishopric of Manila has 219 parishes, 24 mission parishes, 16active missions, 259 parish priests or missionaries, and 198 nativesecular priests for the aid of the parish priests. Don Fray Martín de García de Alcocer, of the Order of St. Francis, governs the diocese of Cebú. He is a very worthy prelate, and isgreatly beloved by all his diocesans. He took possession of hisdiocese December 11, 1886. There is an old cathedral in Cebú, andanother new one was erected when the revolution was begun. That cityhas, also, a conciliar seminary in charge of the Paulist fathers, and two hospitals subordinate to the miter. The diocese numbers 166parishes, 15 mission parishes, 32 active missions, 213 parish priestsor missionaries, and 125 native clergy. By the death of Don Fray Leandro Arrué, which happened in 1897, Don Fray Mauricio Ferrero, an ex-provincial of the religious of theOrder of the Augustinian Recollects, has just been appointed bishopof Jaro. The bishopric of Jaro possesses a cathedral church, whichis also the parish church of the city of Jaro; and it has a courtcorresponding to it, and a seminary under the management of thePaulist fathers. In the diocese there are 144 parishes, 23 missionparishes, 33 active missions, 200 parish priests or missionaries, and 73 native clergy employed in the parish ministry. The diocese of Nueva Cáceres has as Bishop Don Fray Arsenio del Campo, of the Order of St. Augustine, who took possession of his see June 3, 1888. Although it, like the dioceses of Cebú, Jaro, and Nueva Segovia, has no cabildo, nevertheless there is a cathedral church in NuevaCáceres, an ecclesiastical court, a conciliar seminary in charge ofthe Paulist fathers, and a leper hospital. The bishopric of NuevaCáceres has 107 parishes, 17 parish missions, 124 parish priests ormissionaries, and 148 native priests. The present bishop of Nueva Segovia is Don Fray José Hevia Campomanes, a religious of the Order of St. Dominic--who is most fluent in theTagál language, and had been, for many years before, parish priestof Binondo, which parish he enriched with a fine cemetery. He tookpossession of his see June 19, 1890, but was made a prisoner at theoutbreak of the revolution; and he still lies, as these lines arepenned, under the heavy chains of captivity, and not always treatedas his holy character, his authority, and his personal qualitiesmerit. [154] The diocese of Nueva Segovia has 110 parishes, 26 parishmissions, 35 active missions, 171 parish priests or missionaries, and131 native priests. The ecclesiastical court resides in Vigan, wherethere is also a cathedral church; and a conciliar seminary which hasbeen, until the present, directed by the religious of St. Augustine. Condition of the religious corporations The corporation of calced Augustinian fathers owned, before therevolutionary movement, the magnificent convent and church of SanAgustín in Manila, and those of Cebú and Guadalupe, and the orphanasylums of Tambóbong and Mandaloyan; and in España the collegesof Valladolid, Palma de Mallorca, and Santa María de la Vid, with the royal monastery of the Escorial, and the hospitium ofBarcelona--besides a mission in China. Its total number of religiouswas 644. The corporation of Augustinian Recollect fathers owned (also beforethe war) in Filipinas their convent and church of Manila, together withthose of Cavite, San Sebastián, and Cebú, and the house and estate ofImus; and in España the colleges of Monteagudo, of Marcilla, and of SanMillán de la Cogulla--the total number of their religious being 522. The religious of the Order of St. Francis possess in the Filipinastheir convent and church of Manila, that of San Francisco del Monte, the hospital of San Lázaro, the church of the venerable tertiary orderat Sampáloc, the hospitium of San Pascual Bailón, the infirmary ofSanta Cruz of Laguna, a leper hospital in Camarines, the collegeof Guinobatan, and the monastery of Santa Clara; and in España, the colleges of Pastrana, Consuegra, Arenas de San Pedro, Puebla deMontalbán, Almagro, and Belmonte, with the residence of Madrid; also acollege in Roma--and a total of 475 religious, and 34 religious women. The religious of the Order of St. Dominic, besides their missions ofChina and Formosa, own in Manila the convent and church of St. Dominic, the university of Santo Tomás, the college of Santo Tomás, that of SanJosé, and that of San Juan de Letran; the college of San Alberto Magnoin Dagupan, the vicariate of San Juan del Monte, and that of San Telmoin Cavite; the beaterio of Santa Catalina de Sena in Manila, for girls;that of Nuestra Señora del Rosario in Lingayén, that of Santa Imelda inTuguegarao, and that of Nuestra Señora del Rosario in Vigan, also forthe education of girls; and in España the two colleges of Santo Domingode Ocaña and Santo Tomás de Avila--with a total of 528 religious. The missionaries of the Society of Jesus own in Manila a centralmission house, the Ateneo [_i. E. _, Athenæum] Municipal, the normalschool, and a meteorological observatory. They administer 37 missions, with 265 visitas or reductions, in Mindanao, Basilan, and Joló. Thetotal number of Jesuits resident in Filipinas was only 164; but theprovince of Aragón, of which the mission forms a part, owns severaltraining-houses, colleges, and residences in España, besides thosewhich it maintains in South America. The fathers of the Mission, or those of St. Vincent de Paul, own thehouse of San Marcelino in Manila, and the conciliar seminary of thatcity, with those of Cebú, Jaro, and Nueva Cáceres. The Capuchin missionaries have the church and mission-house of Manila, the mission of Yap in the western Carolinas, that of Palaos, that ofPonapé in the eastern Carolinas, and the procuratorial house of Madrid[155]--the total number of their religious being 36. The Benedictine missionaries occupy the central mission house ofManila; the missions of Taganaán, Cantilan, Gigáquit, Cabúntog, Numancia, and Dinágit, in Mindanao; and a college for missionariesin Monserrat (España). There are 14 of them resident in these islands. Lastly, there are, besides the religious who live in Filipinas, several houses of religious women, some of whom are dedicated to acontemplative life, as those of St. Clare; others to teaching, as thoseof the Asunción [_i. E. _, "Assumption"], the Dominicans, and the Beatasof the Society; and others, finally, in the exercise of benevolence, as the Sisters of Charity or of St. Vincent de Paul, who have chargeof the hospitals--although the latter also dedicate themselves, withgreat benefit, to the teaching of young women in the seminaries ofConcordia, Santa Isabel, Santa Rosa, the municipal school, Loban, the hospitium of San José of Jaro, and Santa Isabel of Nueva Cáceres. Religious spirit of the country After this statistical religious summary, we cannot resist our desireto explain, although briefly, what is at present and definitivelythe character or qualities of the religious spirit reigning in thiscountry--which owes everything that it is, aside from the purelynatural elements, to the Catholic civilization of España. This pointis, on another side, very pertinent to the whole subject. It is not to be doubted, then, that the mass of the natives who havereceived the direct influence of Spanish civilization are entirelyCatholic. The heathen natives are yet barbarous or semi-barbarous;and the Moros, besides being without the civilization of the ChristianIndians, do not retain either, from the merely external Mahometanism, more than their innate pride and treachery, and some few formalities, known and practiced by a very few of their race. Those in Filipinaswho profess, or say that they profess, any other positive religion(and more especially any other Christian religion), distinct fromthe Catholic, will be found absolutely only among the foreignelement. Therefore, Catholicism is the religion, not only of themajority, but of all the civilized Filipinos. It is also certain that the Filipinos are sincere Catholics. Theirreligion suits them, and is congenial to their nature. They practiceit spontaneously, and profess it openly and publicly, without anyobjection. Far from all their minds is the most remote suspicion thatCatholicism is not the true and only religion capable of bringingabout their temporal and eternal happiness. All of these Indians are bynature docile to the teachings and admonitions of their parish priestsand spiritual fathers. Many good people approach the holy sacramentseasily and frequently; and the fact that many others do not approach orfrequent them so often must be attributed to neglect, to heedlessness, or to real difficulties, but never to aversion. The ceremonies and thesolemnity of the worship attract them very powerfully, and so do thepopular Catholic exhibitions of great feasts and processions. Theydisplay without any objection, but rather with great pleasure, thepious objects and insignia of any devotion or pious association towhich they belong; and in many places the women wear the scapular orrosary around the neck as a part or complement of their dress. It maybe said that there is no house or family, however poor it be, thatdoes not have a domestic altar or oratory. There are some carelessChristians among the Filipino people, vicious and scandalous becauseof their evil habits; there are even some who are ignorant of the mostnecessary things of their religion: but there are no unbelievers orimpious ones among them--unless some few, relatively insignificant innumber, who have become vitiated and corrupted in foreign countries, and afterward have returned to their country. Even these latter havehitherto, because of a certain feeling of shame that they retain, taken care not to let that change be seen, except among irreligiousassociates or those of another form of worship. Finally, the tertiaryorders, brotherhoods, and pious and devotional associations, old andnew, have always had a great number of individuals enrolled in theFilipinas, and even constant and fervent affiliated members. The Catholic religion, always holy and sanctifying, works in thosewho adopt it, according to the natural or acquired disposition ofthe same. Thus it is that the defects of character in the Indians, if they are frequently moderated, thanks to the religion that theyprofess, wholly disappear but with difficulty, and generally evenhave some influence on the private life and religious character ofthe natives. Since they are, therefore, more superficial and moreimpressionable to new things than those of other races, they wouldperhaps be less constant in their Catholic practices, sentiments, and convictions, and would feel more easily than do others the evilinfluences of false doctrines and worships, if they had experience withthese. They are readily inclined to superstitions, now by their formerbad habits, now by their nearness to and communication with thosewho are yet heathen, now by their exceedingly puerile imagination, and by their nature, which is influenced by their surroundings. This we believe is, in broad lines, the religious character of theIndians of Filipinas. Let us now see what has been said recentlyalso in regard to this same point by another contemporaneous witness, with whom we almost entirely agree. Mr. Peyton, a Protestant bishop, said, when speaking of Catholicism in the Filipinas, at a meetingof the Protestant bishops of the Episcopal church held at St. Louis(United States), in the month of last October: "I found a magnificentchurch in every village. I was present at mass several times, and thechurches were always full of natives--even when circumstances wereunfavorable, because of the military occupation. There are almost noseats in those churches, while the services last--an hour, or an hourand a half. Never in my life have I observed more evident signs ofprofound devotion than in those there present. The men were kneeling, or prostrated before the altar; and the women were on their knees, or seated on the floor. No one went out of the church during theservice, or talked to others. There is no spirit of sectarianismthere. All have been instructed in the creed, in the formal prayers, in the ten commandments, and in the catechism. All have been baptizedin infancy. [156] I do not know whether there exists in this countrya village so pure, moral, and devout as is the Filipino village. " Granting the above, would freedom of worship be advisable forFilipinos? Since, then, the religion in Filipinas, and consequently their morals, is so unanimous, would it be advisable to introduce freedom of worshipinto this country? If one understands by freedom of worship onlyactual religious toleration, by virtue of which no one can be obligedto profess Catholicism, and no one be persecuted for neglecting to bea Catholic, or that each one profess privately the religion that hepleases, that freedom has always existed in Filipinas; and no Filipinoor foreigner was ever obliged to embrace the Catholic religion. Butif one understands by freedom of worship the concession to allreligions (for example, to those of Confucius, Mahomet, and to all theProtestant sects) of equal rights to open schools, erect churches, create parishes, and celebrate public processions and functions, as does the Catholic church, we believe that not only is this notadvisable, but that it would be a fatal measure to any governmentwhich rules the destinies of Filipinas. If, in fact, this governmentshould concede such freedom of worship, it would cause itself to behated by the six and one-half millions of Filipino Catholics; for, even though such government should profess no worship, the Filipinopeople would consider it as responsible for all the consequences ofsuch a measure; and therefore it would not be looked on favorablyby these six and one-half millions of Catholics. These people arefully convinced that theirs is the only true religion, and the onlyone by which they can be saved. If any government should endeavor todespoil them of that religion--which is their most precious jewel, and the richest inheritance which they have received from theirancestors--even should it be no more than permitting the Protestantor heterodox propaganda publicly and openly, then they could notrefrain from complaint; and from that might even come the disturbanceof public order, or perhaps some politico-religious war, accompaniedby all the cruelty and all the disasters which, as are well known, are generally brought on by such wars. Two serious difficulties can be opposed against the rights ofCatholicism in Filipinas. The first is in the Americans whoare governing at present, and the second is in the Filipinosthemselves. The Americans enjoy in America the most complete freedomof worship; why, then, should they not enjoy that same freedom whenthey go to Filipinas? We answer, that every inhabitant must conformto the laws of the country in which he lives. The Chinese enjoyedin China the most complete freedom to erect temples to Buddha orto Confucius; but for three centuries they have not enjoyed a likefreedom in Manila, although no Chinese has been forced to become aCatholic. We go farther and say that no Chinese has had to boast ofhis religion in order to trade, become rich, and return to China. Thesame can be said of the English and Americans. If it is necessaryfor the good order and government of six and one-half millionsof Catholics in Filipinas, besides those who are not Catholics(one and one-half millions, counting idolaters and Moros yet tobe civilized), not to permit or encourage freedom of worship, thegovernment which rules the destiny of these islands ought to legislatealong those lines, since the laws ought to be adjusted to the needsof the majority of their inhabitants. The Americans themselves whoshall take up their residence here ought to accommodate themselvesto that law. No temporal or spiritual harm would result to them, for they could privately profess what their conscience dictated tothem as the true religion. Thus the English do in Malta, where theCatholic religion is in force; and although the island is so small, there are two thousand Italian Catholic priests in it, who are morecontent to live under the English government than under the Italian. The other difficulty against Catholicism in Filipinas springs from theFilipino insurgents themselves, who voted for freedom of worship andseparation from the Spanish church in their congress of Malolos. [157]Why, then, has not that freedom of worship been granted to theFilipinos, if they themselves ask it? We reply that they also askfor independence. Will the Americans grant them the latter because ofthat fact? The majority of the Filipino insurgent chiefs were inclinedto Masonry. They had bound themselves, for a long time past, to workfor the expulsion of the friars; and, drunk with the wine of liberty, they asked for every kind of freedom, including that of religion. Howmany insurgents have abjured Catholicism? Their number does not exceedtwo dozen. The law of freedom of worship is unnecessary for them, since they profess no religion. The Filipino people--that is to say, the six and one-half millions of Catholics enrolled in the parishregisters--do not ask or desire religious freedom, or separationfrom the Spanish church. They are content with their Catholicism, and desire nothing else; and they will not suffer their government totake from them their Catholic unity. We have heard this from qualifiedand accredited defenders of Filipino independence. They even denythat the vote at Malolos was the true expression of the will of thatcongress, which was also very far from being the entire and genuinerepresentation of the Filipino people. The latter hold heresies, andall manner of religious disturbance, in horror. He who would introducethese into their homes would offer them an insult. Consequently, itis demonstrated that freedom of worship in Filipinas is not advisable, but adverse to the public peace. If it is said finally, that there are some points of public interestwhich demand some reform, in what pertains to the religious estate ofthe Filipinas, we shall not be the ones to deny that. But the Churchhas the desire and the means to remedy these supposed or recognizedevils. If, peradventure, it do not remedy them through ignorance, let anyone who is interested, and the government of the country firstof all, bring them to its notice. On the other hand, this matter hasno connection with religious freedom. [From the same work (pp. 256, 257) is taken the following mentionof the religious orders who recently established themselves in thePhilippines:] In all the dioceses the bishops looked after the founding of seminariesfor the native clergy, not only because such were needed to aid inthe administration of the sacraments in the large parishes createdby the religious, but also for the occupation of some parishes whichwere reserved for them from very ancient times. The fathers of the congregation of St. Vincent de Paul, the Capuchins, and the Benedictines, come to the islands For the direction of some of these seminaries, the sons of St. Vincentde Paul came from España in 1862, together with the brothers ofcharity, who took charge of the attendance of the sick in thehospitals, and of the teaching of young women. The Capuchin fathers also came to these islands in the year 1886, for the purpose of taking charge of the missions of both Carolinasand Palaos, a duty which they have fulfilled marvelously, and notwithout the sacrifice of all human ambitions--burying themselvesforever in those solitudes of the Pacific ocean, for the love of thepoor natives of the Carolinas. Finally, in 1895, the Benedictine fathers, [158] of the monastery ofMonserrat in España, landed in Manila for the first time, in orderto take charge of some missions on the eastern coast of Mindanao. BIBLIOGRAPHICAL DATA The following document is obtained from a MS. In the Archivo generalde Indias, Sevilla: 1. _Remonstrance of Augustinians. _--"Simancas--Secular; Audiencia deFilipinas; cartas y espedientes del gobernador de Filipinas vistosen el Consejo; años 1629 á 1640; est. 67, caj. 6, leg. 8. " The following document is obtained from a MS. In the Academia Realde la Historia, Madrid: 2. _Corcuera's campaign. _--"Papeles de los Jesuitas, to 84, no. 27, 34. " The following documents in the appendix are taken from printed works, as follows: 3. _Laws regarding religious. --Recopilación de las leyes de Indias_(Madrid, 1841), lib. I, tit. Xiv; also tit. Xii, ley xxi; tit. Xv, ley xxxiii; and tit. Xx, ley xxiv. 4. _Jesuit missions in 1656. _--Colin's _Labor evangélica_ (Madrid, 1663), pp. 811-820. 5. _Religious estate in Philippines. _--San Antonio's _Chronicas_(Manila, 1738), i, book i, pp. 172-175, 190-210, 214-216, 219, 220, 223-226. 6. _Religious condition of islands. _--Delgado's _Historia general_(Manila, 1892), pp. 140-158, 184-188. 7. _Ecclesiastical survey of Philippines. _--Le Gentil's _Voyagesdans les mers de l'Inde_ (Paris, 1781), pp. 170-191, 59-63. 8. _Character and influence of friars. _--Mas's _Informe sobre elestado de las Islas Filipinas en 1842_ (Madrid, 1843), vol. Ii. 9. _Ecclesiastical system in the Philippines. _--Buzeta and Bravo's_Diccionario de las Islas Filipinas_ (Madrid, 1850), ii, pp. 271-275, 363-367. 10. _Character and influence of friars. _--Jagor's _Reisen in denPhilippinen_ (Berlin, 1873), pp. 94-100. 11. _Augustinian Recollects. --Provincia de San Nicolás de Tolentinode Agustinos descalzos_ (Manila, 1879). 12. _Present condition of religion. --Archipiélago filipino_(Washington, 1900), ii, pp. 256-267. NOTES [1] As Gregory died in 1623, the despatch of this letter must havebeen long delayed at Rome or en route. [2] See chapter xlii of Medina's history of the Augustinian order, in VOL. XXIV of this series; also Diaz's _Conquistas_, pp. 384-386. [3] This was the archdeacon Alonso García de Leon. [4] Pedro de Arce (himself an Augustinian), who twice filled vacanciesin the archiepiscopal see of Manila. [5] It is curious that Diaz does not mention this; but he states(_Conquistas_, p. 385) something omitted here--that Archbishop GarcíaSerrano interfered in like manner with the judge-executor of 1629 inthis case, García de León. Diaz may have given wrong names and datesfor the one incident. [6] This was the new archdeacon, Andrés Arias Xirón (Diaz's_Conquistas_, p. 385). [7] Presumably Pedro de Ribadeneira, a Spaniard of Toledo; hewas provincial of Castilla, and assistant to the general of theorder. About 1635 he was sent by Felipe IV as his ambassador to theduke of Modena and the republic of Lucca; afterward he was namedby the king bishop of Cotrone (the ancient Crotona), Italy, butdeclined this honor. He died on August 20, 1643; and left variouswritings. --Rev. T. C. Middleton, O. S. A. [8] There is frequent mention in canon law of _alternativa_decrees by the Holy See--a device in the interests of fairness, applied in the conferral of benefices and church offices, in orderto do away with discords and displays of partisanship. Thereby inelections the preferments, etc. , were to go to the opposite party, according at times, to very singular rules, applicable, for instance, according to the month wherein the said benefice fell vacant. Theusage of the "alternation" was introduced in the time of Pope MartinV. (A. D. 1417-1431. ) The text of the present document concerns the extension of the_alternativa_ rules to the Augustinians in the Philippine Islands, by force of which the offices in the order (distributed in provincialchapters every four years) were to be conferred one term on religiousborn in Spain, and the next on religious born in the Indias. Thelatter were known as Creoles (_crioli_)--thus in the Constitutionsof the order, of 1685, where reference is made to decrees of GregoryXV, dated November 29, 1621 (confirmed by Urban VIII in 1628), withregard to elections of the brethren in Mechoacan, in Mexico. Asthe _alternativa_ held in Mexico and South America--in fact, inSpanish colonies everywhere--these same papal decrees were presumablyobserved in all those colonies. Later, in Mexico, the statutes ofthe Augustinians required that in provincial chapters religious ofSpanish blood should be chosen alternately with those of Indian, in theelection of provincials, definitors, priors, and other officers; butthis plan did not operate very satisfactorily. --Rev. T. C. Middleton, O. S. A. [9] The name (Latin, _regio pontis_), of a ward in the city of Rome. [10] So in MS. , but an improbable name; more likely to bePacheco. --Rev. T. C. Middleton, O. S. A. [11] Diaz here says (_Conquistas_, p. 385): "The fathers from theprovinces of España interposed an appeal from the fuerza [committed]by this act, saying that the said judge had not authority to postponethe matter, but only to execute [the decree]; and from this proceededcontinual disputes until the time for the chapter-meeting. " [12] The prior general of the Augustinians in 1634, the date of thisbull, was Jerome de Rigoliis, of Corneto, elected May 18, 1630; hedied (out of office, however) seven years later, in June, 1637, atthe age of seventy and upwards. In 1636 (May 10), his successor in thegeneralship, Hippolytus dei Monti, was elected. --Rev. T. C. Middleton, O. S. A. [13] Castel Gandolpho, a beautiful place in the Alban Hills, was thesummer resort of the supreme pontiffs. --Rev. T. C. Middleton, O. S. A. [14] _i. E. _, "should the petition be grounded on fact. " [15] _i. E. _, "because the said fathers are not qualified in sufficientnumber, " and "in the distribution of the said offices. " [16] In the manuscript that we follow the letter of March 31 is givensecond, while that of April 5 is given first; we have arranged themchronologically. [17] Garo: probably the same as _garita_; a fortified outpost? [18] The translation of this passage seems to be, "If God fightsagainst a city, he who guards it watches in vain. " The difficultylies in "_a custodierit_, " which we translate as "fights against. " [19] Sulu, the chief island of the group of that name, has an areaof 333 square miles. It contains numerous mountains, some of themnearly 3, 000 feet high; and their slopes are covered with magnificentforests. Of the ancient town of Sulu (the residence of the "sultan"), on the southern shore, hardly a trace remains; the present town of thatname was built by the Spaniards in 1878, and is modern in style. See_U. S. Gazetteer of Philippines_, pp. 842-850. [20] "Four groups having different customs may be distinguishedamong the inhabitants of the archipelago: the Guimbajanos, orinhabitants of the mountains, who are the indigenes; the Malay andVisayan slaves, whose descendants have intermarried; the Samales, an inferior race, though not slaves; the true Moros, who tracetheir origin from the Mohammedan invaders, and who dominate theother inhabitants. " "Physically the Sulu natives are superior tothe ordinary Malay type, and, according to Streeter, are a strangemixture of villainy and nobility. " (_U. S. Gazetteer_, pp. 845, 846. ) [21] _Babui_, in their language, signifies "pig;" apparently theycalled the Spaniards "swine, " as expressing the acme of contempt fortheir besiegers. [22] "Thanks be to God who has given us the victory through our LordJesus Christ. " [23] Combés says (_Hist. Mindanao_, Retana's ed. , col. 264) thatthis queen, named Tuambaloca, was a native of Basilan, and that shehad acquired such ascendency over her husband that the government ofJoló was entirely in her hands. This statement explains the presenceof the Basilan men in the Joloan stronghold. [24] Kris, a dagger or poniard, the universal weapon of all thecivilized inhabitants of the archipelago, and of a hundred differentforms. Men of all ranks wear this weapon; and those of rank, when fulldressed, wear two and even four. (Crawfurd's _Dict. Ind. Islands_, p. 202. ) At the Louisiana Purchase Exposition, held last year (1904) atSt. Louis, the Philippine exhibits contained Malay weapons, in greatnumber and variety--krises, campilans, lances, etc. [25] Francisco Martinez was born near Zaragoza, February 25, 1605, and at the age of seventeen entered the Jesuit order. Joining thePhilippine mission, he labored mainly among the Moros, and died atZamboanga on September 17, 1650. Alejandro Lopez, a native of Aragon, was born in July, 1604, and atthe age of nineteen went to Mexico, where he spent several yearsin commercial pursuits. On August 28, 1631, he entered the Jesuitnovitiate at Manila; and, accompanying Corcuera in his campaigns, was long a missionary among the Moros, and at various times anenvoy to their chiefs in behalf of the Spanish governors. It wason one of these embassies that Lopez met his death, being killedby the Moros, December 15, 1655. See Combes's _Hist. Mindanao_, which relates in full Lopez's missionary career; and sketch of hislife in Murillo Velarde's _Hist. Philipinas_, fol. 94 _verso_, 235, 238-247. Cf. Montero y Vidal's _Hist. Filipinas_, i, pp. 296-298. [26] This letter is unsigned; but the transcript of it made by Venturadel Arco places it with others ascribed to Barrios. See detailed accounts of the expedition against Jolo (Sulu) in Combés's_Hist. Mindanao y Jolo_ (Retana and Pastells ed. ), cols. 349-368;Diaz's _Conquistas_, pp. 388-401; Murillo Velarde's _Hist. Philipinas_, fol. 92, 93; and La Concepción's _Hist. Philipinas_, v, pp. 334-351. [27] See also the instructions given by Felipe II to Francisco deTello, at Toledo, May 25, 1596, in our VOL. IX, pp. 250, 251. [28] A note to this law in the _Recopilacíon_ reads as follows:"This law was extended to all America for the same reason, by a royaldecree dated Madrid, March 28, 1769; and the prelates are not allowedto expel members of the orders except for just cause, while thosethus expelled are to be sent to Spain. " [29] This totals up three hundred and seventy-two, instead of thenumber given in the text--evidently a printer's error. [30] Corcuera's endowment of these fellowships raised a great stormin the islands, especially among the Dominicans, who claimed that itwas aimed at their college of Santo Tomás; while in Spain the kingand his council were equally indignant because they had not beenpreviously consulted in the matter, an indignation that was carefullyfostered and increased by the Dominicans. The lawsuit in this case wasbitter, and was conducted in the supreme Council of the Indias by JuanGrau y Monfalcon, procurator of the cabildo of the city of Manila;Father Baltasar de Lagunilla, procurator-general of the Society ofJesus, for the college of San José; and father Fray Mateo de Villa, procurator-general of the Dominican province of the Rosario, forthe college of Santo Tomás. The case was prolific in documents fromall three sources. The Dominicans remained masters of the field, andthis case contributed to the downfall of Corcuera, who was finallysuperseded in 1644 by Diego de Fajardo, who had been appointed someyears before, but might never have gone to the islands had it notbeen for the lawsuit over the fellowships. See Pastells's _Colin_, iii, pp. 763-781. [31] Pedro de Brito was also a regidor of Manila, whose post wasadjudged to him at public auction for one thousand four hundred pesosof common gold, with the third part of what was promised from theincrease. He took possession of his post June 24, 1589. See Pastells's_Colin_, iii, p. 783. [32] This was the protomartyr of the Society of Jesus in thePhilippines, Juan de las Misas, who met death in the last part ofNovember, 1624 (_not_ 1625). He was a fluent preacher in the Tagaltongue, and entered the Society in the Philippines. When returningfrom Tayabas to Marinduque he was met by some hostile Camuconesand killed by a shot from an arquebus, after which he was beheaded, in fulfilment of a vow to Mahomet. See Pastells's _Colin_, iii, p. 791. [33] This was the galleon "San Marcos. " See Pastells's _Colin_, iii, p. 791. [34] This was Juan del Carpio--a native of Riofrio in the kingdomof Leon--who had spent twenty years among the natives in thePhilippines. See Pastells's _Colin_, iii, p. 792. [35] Domingo Areso, a native of Caller, who was killed by an Indian, April 10, 1745, because the father had censured him for allowing hismother to die without the sacraments. See _ut supra_, pp. 792, 793. [36] It was discovered by Father Francisco Combés on the heights ofBoragüen, who reported the discovery to the alcalde-mayor of Leite, Silvestre de Rodas, at Dagame, November 18, 1661. See Pastells's_Colin_, iii, p. 793, note 1. See Jagor's _Reisen_, pp. 220-223, where he describes this locality (which lies south of Buráuen, on thesouthern slope of the Manacagan range), and the process by which thesulphur is obtained. [37] Thus characterized in _U. S. Gazetteer_ (p. 512): "Importantpoint of approach from Pacific Ocean. High, and visible in clearweather 40 m. , thus serving as excellent mark for working strait ofSan Bernardino. " [38] These were Fathers Miguel Ponce and Vicente Damián. The firstwas killed June 2, 1649; the second October 11, of the same year. Theformer was a native of Peñarojo in Aragon; the latter, of Randazo inSicily See Pastells's _Colin_, iii, p. 794, note 1. [39] The Subanes or Subánon (meaning "river people"), are a heathenpeople of Malay extraction living in the peninsula of Sibuguey inWest Mindanao. See Mason's translation of Blumentritt's _Native Tribesof Philippines_, in Smithsonian _Report_ for 1899, pp. 544, 545. Seealso Sawyer's _Inhabitants of the Philippines_, pp. 356-360 (though itmust be borne in mind that Sawyer is not always entirely trustworthy). [40] These were Fathers Francisco de Mendoza and FranciscoPagliola. The former was a native of Lisboa and was born in 1602of a noble family. He was killed by the Moros in Malanao, May 7, 1642. He had entered the Society in Nueva España in 1621 and went tothe Philippines, while still a novice. The latter was martyred January29, 1648. He was a native of Nola in the kingdom of Naples, the date ofhis birth being May 10, 1610. He entered the Society February 6, 1637, at Naples. On arriving at the Philippines in 1643, he was assignedto Mindanao, where he labored in Iligan and the western part of theisland, going later to the Subanos, who killed him. See Pastells's_Colin_, iii, pp. 800, 801; and Murillo Velarde's _Hist. Philipinas_, fols. 111 verso, and 154 verso and 155. [41] Juan del Campo, who was killed by the Subanos January 25, 1650, was born in Villanueva de la Vera, in 1620. He went to Mexico in1642, where he began to study theology, completing that study inManila. See Pastells's _Colin_, iii, p. 801; and Murillo Velarde's_Hist. Philipinas_, fol. 178. [42] The two martyrs of Buayen were Pedro Andrés de Zamora, December28, 1639, and Bartolomé Sánchez, early in June, 1642. The formerwas born in Valencia, and in 1616 entered the Society in Aragon, andwent to the Philippines in 1626. He was suspended from the Society in1629, but was readmitted upon showing full signs of repentance. Hewas sent while still a novice to the missions at Buayen, where helabored faithfully and zealously until his death. The latter was born in Murcia on St. Bartholomew's day, 1613. In hisyouthful years, while attending the Jesuit college, he became somewhatwild, but later reformed; and upon hearing of the martyrs of Japon in1628, he was fired with zeal to emulate them, and entered the Society, being received on the ship that bore him to Nueva España. Althoughhe had resolved to return to Spain in the same ship, because of thedisconsolateness of his parents at his departure, he changed his mind, and finished his novitiate in Manila. Upon being ordained as a priest, he was sent to Mindanao and was killed by Manaquior while on his waywith a naval relief expedition to Buayen, after having been elevenyears in the Society. Sec Pastells's _Colin_, iii, p. 801; and MurilloVelarde's _Hist. Philipinas_, fols. 113 verso and 117 verso. [43] These two fathers, Alejandro Lopez and Juan Montiel, weremartyred December 13, 1655 (_not_ 1656). The latter was a nativeof Rijoles in Calabria. See Pastells's _Colin_, iii, pp. 801, 802;Murillo Velarde's _Hist. Philipinas_, fols. 233 verso-235 verso;and _ante_, p. 62, note 25. [44] The author alludes to Father Domingo Vilancio, who died in1634. He was a native of Leche in the kingdom of Naples. He laboredamong the natives of the Philippines for more than thirty years. SeeVOL. XXVI, p. 266; and Pastells's _Colin_, iii, p. 802. [45] After sixty years of Spanish rule, Portugal revolted (December, 1640), threw off the Spanish yoke, and placed on its throne JoaoIV--who, as duke of Braganza, was the most wealthy and influential ofall the Portuguese noblemen; and he was regarded as the legitimateclaimant of the throne. Spain made several attempts to recover thisloss; but Portugal has ever since been independent. [46] _i. E. _, Great Sanguil. The auditor Francisco de Montemayory Mansilla says that Sanguil is twelve leguas from Siao and tenfrom Mindanao, and has a circumference of six or seven leguas. "Fourchiefs rule this island, namely, those of Siao (in the villages calledTabaco), Maganitos, Tabucan, and Calonga. The latter had two villages, Calonga and Tarruma, where there was formerly a presidio with ten ortwelve Spanish soldiers, solely for the defense of those two Christianvillages from the invasions of the Moros of the same island. Thevillage of Tarruma after the dismantling of our forts, passed into thecontrol of the Dutch; and there are now, according to reports, someDutch there, and a dominie who preaches to them. The other village, Calonga, which is governed by a father-in-law of the king of Siao, still perseveres in the Catholic faith and the friendship of theSpaniards. It is visited, although with dangers and difficulties, by the fathers of the Society of Jesus who live in Siao, when theygo to visit the Christian villages owned by that king in the islandof Sanguil. " See Pastells's _Colin_, iii, p. 814. [47] The same auditor (see note, above) says that the Talaos "arefour islands lying in the same district as those of Sanguil andSiao. The country is poor, the people barbarous and naked, and theislands abound in cocoas and vegetables, some little rice (on whichthey live), and some roots (with which they pay their tribute). Twoislands and part of another are vassals of the king of Tabucan;the fourth island and part of that which pays tribute to the king ofTabucan are vassals of the king of Siao. They have their own pettychief, who was baptized in Manila; and there are now eight hundredbaptized families there. " See Pastells's _Colin_, iii, p. 814. [48] When Father Colin wrote, the Dutch had already discovered, explored, and delineated in their maps with sufficient accuracy, the coasts of New Guinea and New Holland, or Australia and NewZealand. See Pastells's _Colin_, iii, p. 816. [49] Alonso de Castro was born at Lisbon. Sommervogel (_Bibliothèque_)says that he labored for nine years in the missions of Terrenate, and that he was martyred January 1, 1558. [50] _i. E. _, "in both courts, " meaning the outer court ofecclesiastical justice, and the inner court of conscience. SeeVOL. VIII, p. 278. [51] For further historical and descriptive information regarding thecathedral of Manila (especially the present structure, completed in1879), see Fonseca's _Reseña cronológica de la catedral de Manila_(Manila, 1880). [52] _Marginal note_: "In the year 1571 the first Inquisition wasestablished in México, and its first inquisitor was Don Pedro Moya deContreras, afterward visitor, archbishop of México, and its viceroy;and later president of the royal Council of the Indias. See Torquemada, in _La monarchia indiana_, book 5, chapter 24. " [53] That decree organized the tribunals of the Crusade, and madeprovision for their conduct and for the care of the revenues from thebulls. Various laws on this subject are found in _Recopilación leyes deIndias_, lib. I, tit. Xx; one of these may be found _ante_, pp. 76, 77. [54] Among the media employed by the Holy See in the restoration ofone's conscience to its good estate, are the bulls of composition. Inthe case of persons in possession of ill-gotten goods, asprebendaries who have forfeited their canonical allotments, or trustees who have maladministered estates, and the like, anarrangement (Latin, _compositio_) is sometimes made--only, however, when the rightful owners or heirs of the property in question areunknown (_si domins sint ignoti_), whereby the said "unjust steward"is allowed to keep for himself a moiety of what does not belong tohim, on condition that the rest be handed over for the maintenanceof church services, or institutions of charity, as hospitals, asylums, and the like. See Ferraris's _Bibliotheca_, art. "BullaCruciatae. "--Rev. T. C. Middleton, O. S. A. The bulls for the dead were placed on the heads of the dying, or inthe hands of the dead--purchased by their friends or relatives inorder to rescue then souls from purgatory. Those _de lacticinios_(literally, "for milk-porridges") permitted to ecclesiastics theuse of certain foods at times when these were forbidden by churchlaw. The bulls of the Crusade were valid as dispensations only oneyear in Spain; but according to Solórzano they were extended to twoyears in the colonies, on account of the long time required for themto teach those distant places. See Bancroft's _Hist. Mexico_, iii, p. 605. After the victory of Lepanto, Gregory XIII resumed the issueof these indulgences, and extended them to twelve years; and sincethen his bull has been renewed every twelve years, (E. H. Vollet, in _Grande Encyclopédie_, Paris, Lamirault et Cie. ), xiii, p. 453. [55] Apparently the "farming out" of this revenue, by the crown, to private persons. A law of May 30, 1640, enacted that all theexpenses connected with the bulls of the Crusade should be paid fromits proceeds, the remainder being paid to the crown (_Recopilación_, lib. I, tit. Xx, ley xvi). [56] Tournon was the papal legate sent to China for the settlementof the famous controversy regarding the "Chinese rites, " which hadlasted some seventy years. The missions to China were entirely in thehands of the Jesuits until 1631, when Dominicans entered that country, and Franciscans in 1633. The new missionaries soon began to accuse theJesuits of undue complaisance and conformity with heathen customs, andmade complaint against them at Rome. For a time the Holy See permittedthe practice of the Chinese rites, but frequent contentions arose onthis subject between the Jesuits and the other orders, which were notdefinitely settled by Rome for many years. Finally, Clement XI sentTournon (1703) to investigate the matter thoroughly, who condemned therites in question as idolatrous and was therefore imprisoned by theChinese emperor. He died in this captivity (1710), but his decisionwas accepted by the pope, and all Catholic missionaries to Chinawere required to take an oath that they would resist those rites tothe utmost. See full account of this controversy, with citations ofauthorities, in Addis and Arnold's _Catholic Dictionary_ (Meagher'srevision), pp. 926-928. For accounts of Tournon's stay at Manila, and the dissatisfaction which he aroused there, see La Concepción's_Hist. Philipinas_, viii, pp. 306-324; and Zúñiga's _Hist. Philipinas_(Sampaloc, 1803), pp. 411-416. [57] Sidoti (or Sidotti) was an Italian priest who came to Manilawith Tournon, intending to enter the forbidden land of Japan. In1709, he succeeded in doing this, by persuading the captain ofa Spanish vessel to land him on the Japanese coast; Zúñiga says(_Hist. Philipinas_, pp. 420, 421) that nothing more had ever beenlearned regarding him. La Concepción, however, writing somewhatearlier, says (_Hist. Philipinas_, vi, p. 82) that in 1716 news ofSidoti's imprisonment and death arrived at Canton--the latter beingattributed to his continual fasts and austerities. But Griffis relates(_Mikado's Empire_, pp. 262, 263) so much as may now be known aboutSidoti's fate, derived from a book--_Sei Yo Ki Bun_ ("Annals of WesternNations")--written by the Japanese scholar who examined the priest, which gives the facts of the case, and the judicial proceedingstherein. Sidoti "was kept a prisoner, living for several years afterhis arrival, in Yedo (Tokio), and probably died a natural death. " [58] See La Concepción's detailed account (_Hist. Philipinas_, viii, pp. 315-338) of the founding of this college. [59] This was only _ad interim_, during the absence of Bishop Salazarin Spain, from 1591 to Salvatierra's death early in 1595. He hadcome tu Manila with Salazar, whose provisor he long was; he alsoministered to the Indians, and went to Maluco as chaplain with aSpanish expedition. See _Reseña biográfica_, i, pp. 50-52. [60] In the margin at this point occurs the following: "A total of105, 503 souls. " [61] This law (which is contained in the book entitled, "Concerningthe universities, and general and private studies in the Indias") is asfollows: "Permission is conceded for the cities of Santo Domingo in theisland of Española, Santa Fé in the new kingdom of Granada, Santiago deGuatemala, Santiago de Chile, and Manila in the Filipinas Islands, tohave halls for study, and universities where courses may be pursued anddegrees given, for the time that has appeared advisable. For that wehave obtained briefs and bulls from the holy apostolic see, and we haveconceded those universities certain privileges and preëminences. Weorder that what has been ordained for the said halls of study anduniversities be kept, obeyed, and executed, without violating itin any manner. Those universities which shall be limited in time, shall present themselves before our royal Council of the Indias topetition for an extension of time, where the advisable measures willbe taken. If no extension is granted, the teaching of those studiesshall cease and end; for so is our will. " A note to this law in the_Recopilación_ reads in part as follows: "It must be borne in mindthat the universities, seminaries, conciliars, and other schools oflearning erected by public authority in the Indias were declared tobe under the royal patronage by a circular letter of June 11, 1792. " [62] See this law in VOL. XX, pp. 260, 261. [63] Notwithstanding that San Antonio states that the brothers ofthe hospital Order of St. John of God arrived in Manila at thiscomparatively late date, they had been often asked for by both theecclesiastical estates. The following letter from the bishop of NuevaSegovia is such a request. The original of this letter is in Archivogeneral de Indias, with the pressmark: "Simancas; ecclesiastico;Audiencia de Filipinas; cartas y expedientes de los obispos sufraganeosde Manila, a saber, Nueva Segovia, Nueva Cáceres, Santísimo Nombre deJesús ó Cebú; años de 1597 á 1698; est. 68, caj. 1, leg. 34. " It wouldappear from the endorsement on this letter that some brothers weresent at this early date; although this instruction probably remaineda dead letter. (Cf. VOL. XVIII of this series, p. 114, dated 1618. ) "Sire: "Your Majesty has a royal hospital here, which is one of themost necessary and useful things in this land for the health andtreatment of the poor soldiers and of the other people who serveyour Majesty. Although its income is but scanty, if it had some oneto distribute it efficiently, and to care for it properly, therewould be sufficient aid from the many alms given by the inhabitantswho can do something. It is most necessary for its good governmentand maintenance for your Majesty to send four or five brothers fromthe order called [St. ] John of God, who should have authority fromyour Majesty and from his Holiness to be able to receive others; fornow the matter is ready, and all that is necessary. Those brotherscould come with the religious whom your Majesty is sending--eitherFranciscans or Dominicans--or your Majesty could have them sent fromthe good brothers who are established in Nueva España. The latterwould economize the expense, and the journey would be quicker and morecertain. May our Lord preserve your Majesty long years, for the welfareof His church. Manila, July 7, 1606. I kiss your Majesty's royal hands, Fray Diego, bishop of Nueva Segobia. " [_Endorsed_: "Manila, July 7, 1606. Number 518. From the bishop ofNueva Segovia. September 24, 1607. " "Have the four brothers whom hementions sent; have the matter entrusted to Don Francisco de Tejada, so that he may arrange this with the chief brother of Anton Martin. " "Acopy was sent to Don Francisco. "] A decree of Felipe IV, dated Madrid, November 30, 1630, thus regulatesthe foundation of these religious in the Indias: "The viceroys, presidents, and auditors of the royal audiencias shallnot allow any of the religious of St. John of God to live or residein the Indias, who shall have gone thither without our permission;or to found convents, give habits to any persons, or allow themto profess. Those who may be living in the provinces of theirdistricts, or shall go thither later with our permission, shall nottake upon themselves the care of the hospitals, either of Indians orof Spaniards, or the management of their incomes and alms, unless byfirst binding themselves to give reports and allow inspections in thisrespect by the ecclesiastical, or secular judges who can and oughtto make them. And they shall not be exempt from that by saying thatthey have a bull from the apostolic see to be religious, and thatthey are ordained with holy orders, and that therefore they are tobe subordinate only to their regular prelate. Neither shall they beexempt from the inspection for any other excuse that they may bringforward. "--See _Recopilación de leyes_, lib. I, tit. Xiv, ley xxiv. [64] In the margin at this point: "Total number of souls, 68, 334. " [65] In the margin at this point: "Total number of persons, 42, 178. " [66] In the margin at this point: "Total number of souls, 4, 000. " [67] In the margin at this point: "Total number of souls, 70, 961. " [68] The number of christianized natives is stated, on MurilloVelarde's map, as 900, 000. Cf. The statement by Le Gentil (p. 209_post_), of the number in 1735--so in his printed text, but perhapsa typographical error for 1755. [69] A full account of the Jesuit college and university is furnishedby Murillo Velarde in _Hist. Philipinas_, fol. 125, 140, 168-171. [70] _Beaterio:_ a house inhabited by devout women. [71] Evidently then the appellation of that part of the archipelagonow included under the term "province of Paragua, " which includesnot only the Calamianes Islands, but those of the Cuyos group, andpart of the island of Palawan (or Paragua). [72] Literally, "holy table, " equivalent to the modern "board ofdirectors;" a reference to the Confraternity of La Misericordia, which, as we have seen in former documents, was the main charitableagency of Manila. [73] Reference is here made to chapter xviii, book i, of Delgado's_Historia_; following is his statement (from pp. 60-62) of thedepopulation of Cebú, and its causes: "Near the middle of the southerncoast of the island was established the city and original colony of theSpaniards; but today it has become so depopulated that it has hardlyenough citizens to fill the offices that pertain to a city, as arethose of regidors and alcaldes-in-ordinary; and _not_ seldom has itoccurred that some Spaniards must be conveyed thither to supply thelack of people, going in place of these who died. .. . At present, thecity is reduced to the church and convent of the Santo Niño, the churchand residence of the Society of Jesus (a building which, althoughsmall, is very regular and well planned), and, midway between them, the cathedral--which is very inferior to those two churches, sinceit consists only of a large apartment thatched with palm-leaves. (Thefoundations were laid, however, for another and more suitable building, in the time when the diocese was governed by the illustrious bishopDoctor Don Manuel Antonio de Ocio y Ocampo [who entered that officein 1733]; but his death prevented him from completing the work, andit has remained in that condition ever since. ) The royal building iswell arranged and sufficiently capacious, serving as palace for thecommander of the Pintados fleets; he is also warder of a good stonefortress (triangular in shape) and commander of the port, and at thesame time alcalde and chief magistrate of the entire province--whichincludes the islands of Cebú, Bohol, Siquijor, and a great part ofthe coast of Mindanao, with other smaller and adjacent islands. "The cause for the city's being depopulated, at present, of Spanishinhabitants is nothing else than the cupidity of some persons whocame from Manila to the government of the province with appointmentsas alcaldes, whose greed did not allow any partnership, in spite ofthe oath that they take not to carry on trade, either in person orthrough another person, within the limits of their jurisdiction. Theseare indeed lands where no one can live without barter or trading;for not one of the Spaniards applies himself to cultivating the soil, nor do they have fixed incomes from the country with which to meettheir obligations. Moreover, they have to buy whatever they need, witheither commodities or money; accordingly, if the alcaldes-mayor forbidthe inhabitants (as they do) from going out through the province to buywhat they need, the latter find themselves in Cebú in the condition ofone who is shut up in a prison, where no one can search for or findhim. If vessels arrive to sell their merchandise the alcalde-mayor, near whose house they anchor, is the one who first avails himself ofeverything--either for his own use, or to sell the goods again--leavingfor the rest of the people only what is of no use to himself. If anyone has energy enough to press forward to purchase what he needs, he is immediately threatened with imprisonment, seizure of hisgoods, flogging, and the loss of everything from which any profitwas expected--as I have many times seen, because I lived severalyears in that country, where only recourse to God is near, or tosuperiors who are very far away. This is the reason why the Spanishresidents have withdrawn from Cebú, to avoid continual quarrels andannoyances--going to Manila, where they can live with greater peaceand quietness, although not so profitably, on account of the choicecommodities which they could obtain in the Visayan provinces forthe increase of their wealth. The only ones who remain and bear theheavy yoke are the mestizos and Sangleys, who always have to sharewith the alcalde what they seek out with their toil and hardship, if they wish to live without unrest and fear. Sometimes, but rarely, the alcaldes share with these people that which might bring them someprofit; but usually they furnish the commodities which they bringfrom Manila, at the very highest prices, receiving in exchange thoseof the provinces at the lowest and most paltry rates. " [74] Delgado has evidently borrowed much of his account from SanAntonio; but in this case he inserts _no_, without any apparentjustification. San Antonio says, _y oblige â culpa mortal suobservãcia_ (_ante_, p. 128); and Delgado, _cuya observancia no obligaa culpa moral_ (the last word apparently a misprint for _mortal_). [75] The two decrees here mentioned are, in the printed text ofDelgado, respectively 1692 and 1602--some of the numerous errorswhich render that text untrustworthy as to dates. [76] Teacher of philosophy and belles lettres in a cathedral school. [77] The whole and half prebendaries are those called _racioneros_and _medios racioneros_ in Spanish cathedrals. [78] A Spanish silver coin of eight reals, which dates from the reignof Ferdinand and Isabella. It is practically the same as the peso, or "piece of eight. " [79] Referring to the arrest (October 9, 1668) of Governor DiegodeSalcedo. Le Gentil is incorrect in saying that a Dominican wasresponsible for this act; the commissary who arrested the governorwas the Augustinian Fray José de Paternina, who held that officefrom 1664 till 1672, when he was summoned to Mexico by the tribunalof the Inquisition, and died on the voyage thither. [80] Referring to the nuns of St. Clare, affiliated with the Franciscanorder as a tertiary branch. [81] Don Juan de Casens, who commanded the fragata "Santa Rosa. " [82] See Murillo Velarde's description (_Hist. Philipinas_, fol. 198)of the Jesuit residence and college. It was planned by Father JuanAntonio Campion, and furnished commodious lodgings for fifty residents, besides the necessary offices; but part of the main building wasafterward overthrown by earthquakes. In Murillo Velarde's time, thecollege had become "an aggregation of buildings, added to the originaledifice from time to time, forming a mass as bulky as architecturallyirregular. .. . The library has no equal in the islands, in either thenumber or the select quality of the books, which include all branchesof learning. In several of the apartments also are very respectablelibraries. .. . In the printing-office are several presses, and variousstyles of type of different sizes; and there works are produced asaccurate, well engraved, and neat as in España--and sometimes witherrors that are less stupid and more endurable. The gallery (in whichthere is a truck [_trucos_, a game resembling billiards] table forthe holidays) is a beautiful apartment, long, wide, and spacious;and so elevated that it overlooks on one side the city, and on theother the great bay of Manila. From it may be seen all the galleons, pataches, galliots, champans, and every other kind of vessels, whichleave or enter the port, from America, China, Coromandel, Batavia, andother Oriental kingdoms, and from the provinces of these islands. It isadorned (as also are the corridors) with paintings, maps, landscapes, and other things curious and pleasant to the sight. .. . There is aschool, for teaching reading, writing, and arithmetic to the boysfrom without. .. . In the orchard is a house, with its offices, forthe Indian house-servants, and a church; they have their chapel, very fully equipped, in which they practice various devotions andreceive the sacraments. .. . In charge of this, a sort of seminary, isa student brother; and in it the Indians learn the doctrine, virtue, good habits, the holy fear of God, civilized ways, polite manners, letters, and other accomplishments, according to their ability. Theprincipal patio of the college is a right-angled quadrilateral; init there is a garden bordered with rose-trees, which bear roses allthe year round, with other flowers, and medicinal herbs. There areother gardens and orchards, and seven deep wells of running water(and some of it is very good) for drinking purposes. In the libraryis a round table made in one piece, almost forty common palmos incircumference--an adornment worthy of the king's own library. " [83] Cf. The enthusiastic description by Murillo Velarde(_Hist. Philipinas_, fol. 195 v. -198) of this "magnificent temple. " Hesays that its dimensions were 204 x 90 feet; and that it was surmountedby two towers, inclosing the façade--for which he apologizes, asloaded with inappropriate ornamentation; but it is, nevertheless, "a shell worthy of the pearl which it encloses. " It was planned byFather Juan Antonio Campion (who died in 1651), and was built of stoneobtained from "the vicinity of Antipolo;" this doubtless refers to themarble-quarries of Montalbán and Binangonan, in Rizal (formerly Manila)province. This stone was of so excellent quality and texture that itremained, after more than a hundred years, uninjured by rain, sun, or air; and the walls were so solidly built, and the wooden timberswithin so durable, that in all that time it had not been necessary tomake any repairs in the framework, nor had any injury been done tothe building by earthquakes or storms. The main altar was made of asingle stone. The building cost 150, 000 pesos; it was not consecrateduntil 1727. Murillo Velarde adds: "I have known men of fine taste, who had great knowledge of architecture, and who had seen the mostbeautiful of the famous buildings of Europe, to be overcome, as itwere, with admiration in this church. " [84] José Francisco de Ovando y Solís, marqués de Ovando, who wasgovernor of the islands during 1750-54. Le Gentil here alludes to whathe has previously stated (_Voyages_, ii, p. 164) regarding Ovando:"He made great improvements in the Acapulco galleon; for before histime the Manilans shipped their supply of water [for the voyage]in leathern bottles or in jars which they suspended in the rigging;the water often gave out, and they were compelled to have recourse tothat supplied by the rain. The Marqués de Ovando had water-casks made, and ordered that enough of these be placed aboard to supply water forthe entire voyage; he framed muster-rolls, and placed all the men onallowance. In short, the Acapulco navigation was placed on the samefooting as that of Europe. " [85] Zúñiga says (_Estadismo_, Retana's ed. , i, p. 230): "The notedbeaterío [_i. E. _, a house in which reside devout women] of SantaCatalina . .. Founded by Doña Antonia Ezguerra in the year 1695;and General Escaño increased its revenues so that fifteen beatas andsome servants could be maintained in it. The beatas must be Spanishwomen, assist in the choir, and take a vow of chastity. " Evidentlythese beatas were much like the Béguines (founded in Belgium in 1184, and still in existence). [86] Regarding the Franciscan order and its branches, see VOL. XX, p. 91. The Capuchins were originally Observantine Franciscans, anddate from 1526, when their founder, Matteo di Bassi, of Urbino, Italy, obtained papal consent to live, with his companions, a hermit life, wear a habit with long pointed cowl (_capuche_, whence their name), and preach the gospel in all lands. At first they were subject tothe general of the conventual Franciscans, not obtaining exemptionfrom this obedience until 1617. Early in the eighteenth centurythe Capuchins numbered 25, 000 friars, with 1, 600 convents, besidestheir missions in Brazil and Africa; but the French Revolution andother political disturbances caused the suppression of many of theirhouses. At present, they are most numerous in Austria and Switzerland. [87] _i. E. _, "the disease of Lazarus, " referring to the beggar atthe rich man's gate, in the parable (Luke xvi, v. 20), evidentlya leper. This disease was regarded, in the absence of scientificknowledge of its nature, as a direct visitation or punishment fromthe deity. It will be remembered that many lepers who were Christianshad been sent from Japan to Manila. [88] The following law is taken from _Recopilación leyes de Indias_(lib. 1, tit. Vii, ley vii): "We charge the archbishops and bishops ofour Indias that they ordain mestizos as priests in their districts, ifin such persons are united the competency and necessary qualificationsfor the priestly order; but such ordination must be preceded bycareful investigation, and information from the prelates as tothe candidate's life and habits, and after finding that he is wellinstructed, intelligent, capable, and born from a lawful marriage. Andif any mestizo women choose to become religious, and take the habitand veil in the monasteries of nuns, they [_i. E. _, the archbishops andbishops] shall ordain that such women be admitted to the monasteriesand to religious profession, after obtaining the same information[as above] regarding their lives and habits. " [Felipe II--San Lorenzo, August 31 and September 28, 1588. ] [89] Referring to the noted prelate Basilio Sancho de Santa Justa yRufina. He died in December 1787. [90] This was José Raon (see VOL. XVII, p. 298). [91] "Pasquin (at Rome) is a statue at the foot of which are fastenedplacards--sometimes defamatory, sometimes ironical, relative toaffairs of the time. "--Le Gentil. The word "pasquin" (pasquino) is derived from the name of a tailor, whowas famous at the end of the fifteenth century for his lampoons. Thegroup of statuary called Pasquino (now badly mutilated) representsMenelaus with the body of Patroclus, looking round for succor in thetumult of battle. The square in which this group stands is also calledPiazza del Pasquino. [92] Le Gentil says (_Voyages_, ii, pp. 76, 77, 83) that Zamboangawas very insalubrious, being shut in from the sea winds, and sufferinggreat heat. "It is still a place of exile;" and "the earthly Paradisewas not there. " [93] That is, "Nature makes one skilful. " Rev. T. C. Middleton, O. S. A. , says of this expression that it "wasan old one, as old at least as the schoolmen, and means little elsethan the truism 'One's handiness comes as a natural gift. ' Accordingto San Antonio the diversity among the races of men as regards theirbodily endowments as well as those of mind, genius, and customs, arises from the diversity of climate, and the diversity of air, drink, and meat, whence the axiom that Nature varies her gifts, or man's character is due in a measure to his environments. " [94] The passage referred to is at the beginning of San Agustin'snoted "Letter to a friend, " which is printed (in part) in Delgado's_Hist. Filipinas_, pp. 273-293. He says: "In this research I havebeen occupied for forty years, and I have only succeeded in learningthat the Indians are incomprehensible. " The allusion to Solomon isexplained by Proverbs, chap. Xxx, vs. 18, 19. [95] See Psalm xcv (xciv in Douay version), v. 10: "Forty years longwas I offended with that generation, and I said: 'These always errin heart. '" [96] See VOL. XXIII, p. 271, note 118. [97] St. Cassian was a native of Imola, Italy, who was martyredunder one of the Roman emperors (Decius, Julian the Apostate, orValerian). He was a schoolmaster of little children whom he taught toread and write, and his pupils denounced him as a Christian. He wasdelivered over to his former charges, and they wreaked their vengeanceon him by breaking their tablets over his head and piercing him withtheir styluses. His feast is celebrated on August 13. --T. C. Middleton, O. S. A. [98] _Ordinarios_: an appellation of ecclesiastical judges whotry causes in the first instance, and, by antonomasia, of thebishops themselves, regarded as judges in their respective dioceses(Dominguez's _Dicc. Nacional_). [99] These ordinances were a revision of former laws, and additionof new ones, by Don José Raon, governor of the islands; they werepromulgated on February 26, 1768. This code will receive attentionin a later volume. [100] Spanish, _comer la sopa boba_; literally, "to eat foolsoup"--that is, to live at another's expense; perhaps alluding tothe former custom of maintaining fools or jesters in the householdsof the rich. [101] These are games of cards, the name of the latter indicatingthe number of points which win the game. [102] "This argument for the reason of the insanity of many friars, seems to me completely false. It would be sufficient to compare thefriars who are insane with the insane found also among the otherSpaniards, in order to declare quite the contrary. Quite different doI believe the origin of the insanity, both of the religious and ofthe other Spaniards. He who has had anything to do with the Indianwill have observed that his nature is quite contrary to that of theSpaniard. The latter is generally lively, acute, and full of fire, while that of the Indian, on the contrary, is dull, somber, andcold as snow. The Spaniard who does not arm himself with patienceand forbearance, is liable to become, I do not say insane, butdesperate. Another reason even may be assigned, in what pertains tothe religious. As a general thing, their insanity has as its primalcause melancholy; and this is very common to the regular curas whoare alone, and who, experiencing the ingratitude of the Indian, hisfickleness in virtue, and his indifference in matters of religion, think that their sacrifice for the natives is in vain. Consequently, the curas need great courage in order to calm themselves and topersevere in the even tenor of their life. In my opinion these tworeasons can fully account for the origin of the cases of insanityamong many. " (Note by Father Juan Ferrando, written on the margin ofthe manuscript of this chapter. )--Mas. [103] Mas here cites at length a writing by the Augustinian CasimiroDiaz, which instructs parish priests in their duties; they are warnedagainst trading or engaging in any business or manufacture directlyor indirectly. [104] Father Juan Ferrando, professor of canons in the college ofSanto Tomás of Manila, to whom I gave the manuscript of this chapterto read, wrote in the margin the following note, which is very justand timely; and as such I insert it, in order to counteract thestatement which has given occasion for it, and which I wrote in theheat of composition, simply through heedlessness and inadvertence. "Inno way can the cura make use of what he learns in the confessionalfor the exterior government. By its means one may better understandthe character of the Indian, but the cura can never make use of itfor the investigations that the government exacts. 1 believe that itwill be impossible to print this statement without doing harm to theconfessional and to the curas. "--Mas. [105] "When Juan Salcedo conquered the Ilocos, he found a caste ofnobles amongst them who possessed all the riches of the country, and treated the _cailianes_, or serfs, with great rigour. "The common people [among the Igorrotes] are in a kind of bondageto the nobles, and cultivate their land for them. In Lepanto theyare called _cailianes_ as in Ilocos. " (Sawyer's _Inhabitants of thePhilippines_, pp. 251, 256. ) [106] The famous bridge which joins the capital with the barrioof Binondo was directed by the Recollect, Fray Lucas de JesusMaria. Another religious has lately constructed another bridge inIloilo, which is said to be very fine. The government sent him across on that account. His name was Fray Simon de San Agustin. Almostall the advances in agriculture and the arts which have made in theislands since the arrival of the Spaniards are due to the religious, as was also the abolition of slavery. --Mas. [107] Spanish, _pax octaviana_, referring to the Roman emperor Octavianand the peaceful condition of his empire. [108] "This proposition, founded on the common opinion of those whohave seen none except the curacies of the rich and well-populatedprovinces, cannot be maintained in any manner. In the environs ofManila, where the food and services cost dearer than in the cityitself, the cura in charge of a village which does not number morethan one thousand tributes cannot live with decency. For here alsogenerally fails what you say in another place, namely, that the cura'sincome can be adjusted at a peso for each tribute. In the distantprovinces--as, for instance, Cagayan and other distant parts--sincefood and services are very cheap, and the cura does not have tospend anything except on the things that he requests from Manila, if the village reaches 500 tributes it will be sufficient for him, but not below the said number; and even in the first case, if hehas a sufficient number of masses to apply with alms, which rarelyhappens. I pray you now to consider the fact that the majority ofthe villages of the archbishopric do not exceed 1, 000 tributes, and those of the other bishoprics 500. What would you say it youknew what passes in the villages that even preserve the names ofmissions? The government gives them a small stipend, of less than300 pesos, and a few cabans of palay. On this they have to supportthemselves, as well as the church edifice and divine worship, asthere are no fees on the part of the village; for as missionariesthey do not have parochial fees. Consequently, if they wish to livewith some comfort, they have to engage in stockraising; and those whodo not possess a somewhat regulated conscience will have to devotethemselves to unseemly traffic. " (Note of Father Juan Ferrando, written on the margin of the manuscript of this chapter. )--Mas. [109] _Peso fuerte_ or _duro_, the "strong" or "hard" dollar; the"piece of eight, " or peso of eight reals. See VOLS. III, p. 177, and XII, p. 73. [110] Spanish, _el_ [_libro_] _de cuarenta_; literally, "the book offorty leaves, " meaning a pack of cards. [111] Any man who is willing to work is able not only to live, butto become rich. --Mas. [112] This chart appears at the end of the volume, and enumeratesvarious villages of each province, and the curas in charge of them. Wereproduce only the summary, which is as follows: Provinces Number of Held by Held by seculars regulars curacies Tondo 26 15 11 Bulacan 20 18 2 Pampanga 28 15 8 Bataan 10 7 3 Zambales 12 9 2 Nueva-Ecija 17 6 6 Laguna 35 27 7 Batangas 15 7 8 Cavite 12 4 11 Mindoro 10 6 4 Total 185 111 62 [113] Alfaro was provisor in 1578-79 (Huerta's _Estudo_, p. 441), at which time the governor was Francisco de Sande. [114] _Espolio_: the property which a prelate leaves at his death. [115] _Patrimonio_: property peculiarly made spiritual, accordingto the needs of the Church, so that anyone may be ordained on itsfoundation. [116] A chaplaincy is a pious foundation made by any religious person, and elected into a benefice by the ecclesiastical ordinary, withthe annexed obligation of saying a certain number of masses, or withthe obligation of other analogous spiritual duties. Chaplaincies ofthis class are collative, thus being differentiated from those purelylaical, in which the authority of the ordinary does not intervene. See_Dic. Nacional lengua española_ (Madrid, 1878). [117] The summary of the above-mentioned chart is as follows: Provinces Number of Held by Held by seculars regulars curacies Cebú 45 32 12 Island of Negros 14 4 10 Leyte 14 7 7 Samar 15 14 0 Capiz 18 10 9 Iloilo 29 22 7 Antíque 11 4 7 Misamis 7 7 0 Caraga 4 4 0 Nueva-Guipúzcoa 3 1 1 Calamianes 5 3 2 Zamboanga 1 1 0 Marianas Islands 4 3 1 Total 170 112 56 [118] The bishopric of Jaro was separated, by papal decree, in 1865, from that of Cebú, and contained the provinces of Iloilo, Concepcion, Capiz, and Antique (these four being included within the island ofPanay); also Mindanao (excepting Misamis and Surigao, which are inthe bishopric of Cebú), Calamianes, Negros, and Romblón. The MarianasIslands were assigned to the diocese of Cebú; also Bohol, Leyte, and Samar. "The diocese of Jaro was created by bull of Pius IX in 1865, and itsfirst bishop was Don Fray Mariano Cuartero, who died in 1884. He wassucceeded by Don Fray Leandro Arúe, a Recollect religious, who diedin 1897. In his place was chosen Don Fray Andrés Ferrero de San José, a religious of the same order. " (_Archipiélago filipino_, ii, p. 256. ) [119] An evident error, as Caraga is in Mindanao; probably the writermeant to say Albay, as is indicated in his enumeration of parishesin the diocese of Nueva Cáceres, sheet [11] of appendices at endof vol. Ii. The boundaries of provinces in Luzon were formerly quitedifferent, in many cases, from the present ones. See, for instance, themap in Mas's _Informe_ (1843), preceding his chapter on "Territorialdivisions;" Albay thereon includes not only the present Sorsogon, but the islands of Masbate, Ticao, and Catanduanes. [120] This should be Bondog; it is but one of the many typographicalerrors which detract from the value of Buzeta and Bravo's_Diccionario_. Bañgsa apparently means the present Bangon; Bulsnan, Bulusan; Tigbi, Tiui or Tivi; Lognoy, Lagonoy. We have corrected inthe text several other names incorrectly spelled. [121] The present town of Capalonga is at the mouth of the importantriver Banogboc, which with its tributaries drains the western halfof Camarines Norte; the lower part of the river is also known asCapalonga. [122] Chart [11] at the end of the volume gives a list of the provincesand villages of the bishopric, with the names of the incumbents ofthe various churches. The summary of the list is as follows: Provinces Number of Held by Held by seculars regulars curacies Camarines Sur 38 17 14 Camarines Norte 8 0 7 Albay 35 8 22 Commandancy of the islands of Masbate and Ticao 6 0 5 Tayabas 17 9 6 Total 103 34 54 [123] The extreme northeast point of Cagayan province and Luzón Island, a landmark of approach for navigators to the eastern coast. It is apromontory at the north point of Palaui Island, and is 316 feet high. [124] A chart at the end of the volume shows the various provinces andtheir villages, with the names of the incumbents of the curacies. Itssummary is as follows: Provinces Number of Held by Held by seculars regulars curacies Cagayan 20 14 1 Nueva Vizcaya 16 11 1 Pangasinan 36 28 4 Ilocos Sur 25 11 8 Ilocos Norte 14 9 3 Abra 7 3 3 Batanes Islands 6 4 0 Total 124 80 20 [125] A comparison of the English translation of Jagor (London, 1875) with the original text reveals the fact that the translationis inaccurate in many places, and that it was done in a careless andslovenly manner. Consequently, it has been necessary to translatethis matter directly from the German. [126] Polángui is located in the province of Albay, on the right bankof the Inaya River, and eleven miles in a general southeast directionfrom Lake Bató (the Batu of the text). This passage, in the Englishtranslation mentioned in the preceding note, is incorrectly rendered, "to cross the lake of Batu"--an error probably due to ignorance onthe part of the translator, of the location of Polángui, althoughthe language of the author is not at all ambiguous. [127] That is, "It is what hour your Majesty pleases. " [128] At this point Jagor adds in Spanish in parenthesis: "Discalcedminor religious of the regular and most strict observance of ourholy father St. Francis, in the Filipinas Islands, of the holy andapostolic province of San Gregorio Magno. " [129] As many as 900 monasteries were suppressed in Spain by decree ofJune 21, 1835, and the rest were dissolved by the decree of October11, of the same year. The suppression, as might have been expected, was accompanied by excesses against the friars and nuns, and some ofthem were murdered, while parish priests and Jesuits were hunted overthe borders. [130] This passage is hopelessly confused in the English translation, and proves how entirely untrustworthy that translation is. The readingof the original (_da sie gezwungen sein würden, dort der Ordensregelzu entsagen und als Rentner zu leben_) is translated "for they arecompelled in the colonies to abandon all obedience to the rules oftheir order, and to live as laymen"--a sin against actual history, as well as language. [131] _Historia de las islas . .. Y Reynos de la Gran China_ (Barcelona, 1601), chapter xi. [132] Felix Renouard de St. Croix (cited by Jagor) says, in his _Voyagecommercial et politique mix Indes orientales, aux Iles Philippines, à la Chine_ (Paris, 1810; ii, p. 157), that the curas in his day wereserved by young girls. A Franciscan of the lake of Bay had twenty ofthem at his disposal, two of whom were always at his side. [133] Jagor cites, in a footnote at this point, a portion of LeGentil's description of the power of the friars in the Philippines, which is to be found in vol. Ii, p. 183, of that author; and _ante_, in our extract from Le Gentil, pp. 210-219. [134] _Leg. Ult. _, ¡, 266, §§ 87, 89. [135] Probably _Memorias históricas y estadísticas de Filipinas yparticularmente de la grande isla de Luzón_ (imprint from _Diario deManila_, 1850), by Rafael Diaz Arenas. [136] See _Recopilación de leyes de Indias_, lib. Ii, tit. Xvi, leyliv (dated: Valladolid, April 29, 1549, Cárlos I and the queen ofBohemia; Valladolid, April 16 and May 2, 1550, Maximiliano and thequeen; Valladolid, May 9, 1569, Felipe II), and tit. Vi, ley xxvi(dated: Madrid, July 20, 1618, Felipe III; ordinance 139 of 1636, Felipe IV), which forbid alcaldes and other officials to trade, touse the money of the communal funds of the natives, or to compel thelatter to serve them. Lib. V, tit. Ii, treats in great part of theoffice of the alcalde, and ley xlvii (dated: Madrid, July 10, 1530, Cárlos I; Valladolid, September 4, 1551, Carlos I and the queen ofBohemia; Pinto, April 4, 1563, Felipe II; Lisboa, August 31, 1619, Felipe III), declares that the alcaldes and others are included inthe prohibition to trade. (Cited by Jagor. ) [137] By royal decree of July 17, 1754. (Cited by Jagor. ) [138] Renouard de St. Croix, ii, p. 124. (Cited by Jagor. ) [139] This note is as follows: "The _obras pias_ are pious legacies, in which it was generally determined that two-thirds were to beloaned at interest for maritime commercial enterprises, until thepremiums--which for the risk to Acapulco reached 50 per cent, toChina, 25 per cent, and to the Indias, 35 per cent--had increasedthe original capital to a certain amount. Then the interest of thatamount was to be applied to the good of the soul of the founder, or topious or charitable ends (Arenas, _Historia_, p. 397). One-third wasusually retained as a reserve, to cover chance losses. These reservefunds were long ago claimed by the government as compulsory loans, 'but they are still regarded as existing. ' "When the trade with Acapulco came to an end, the capitals could nolonger be employed in accordance with the request of the founder, and they were loaned at interest in other ways. By a royal decree, dated November 3, 1854 (_Leg. Ult. _ ii, p. 205), an administrativecouncil is appointed to take charge of the money of the _obraspias_. The total capital of five foundations (or rather only four, since one of them no longer has any capital) amounts to a trifle lessthan one million dollars [_i. E. _, pesos]. From that amount the profitobtained from the loans is distributed according to the amount of theoriginal capital--which is, however, no longer in existence in cash, because the government has disposed of it. " [140] _Ut supra_, ii, p. 336. (Cited by Jagor. ) [141] The office of alcalde falls into three divisions--_entrada_[_i. E. _, entrance], _ascenso_ [_i. E. _, promotion], and _termino_[_i. E. _, limit] (royal order, March 31, 1837, tit. I, i) The alcalde'sterm of service is three years in each grade (tit. Ii, articles 11, 12, and 13). Under no pretext can anyone remain longer than ten years inthe magistracy of the Asiatic provinces (article 16). (Note by Jagor. ) [142] This town is on the Pacific coast of Luzón, and is provincialcapital of Infanta (now annexed to province of Tayabas). It is nearthe port of Lampón, which was used in the seventeenth century as aharbor for the Acapulco galleons, as being more accessible than anyport in San Bernardino Strait. See _U. S. Philippine Gazetteer_, pp. 553, 554, 578. [143] This name is still retained, as an alternative appellation ofPoint Concepción, which is on the southeastern coast of Maestro deCampo Island, off west coast of Mindoro. [144] Referring to Gabriel Sanchez and Juan de Torres (VOL. XII, pp. 301, 310-313). The former entered the Society in its Toledoprovince, about 1589; and, seven years later, went to join thePhilippine mission. He spent some twenty years in labors among theVisayan natives; and died at Palapag, aged forty-eight years, onJanuary 1, 1617. Juan de Torres was born at Montilla, in 1564, andentered the Jesuit order at the age of nineteen. He came to the islandswith Sanchez, in 1596, and the two were colaborers in Bohol. Aftermany years of work in the Visayas, Torres was obliged by ill-healthto return to Manila; he then learned the Tagál language, and laboredamong the mountaineers of Bondoc. He died at Manila, January 14, 1625. (See Murillo Velarde's _Hist. Philipinas_, fol. 11, 30. ) [145] The name of a point and a village on the southeastern coastof Bohol. [146] See Legazpi's account of this, in VOL. II, pp. 207, 208. [147] These were Loboc and Baclayon; see Murillo Velarde's accountof this rebellion (_Hist. Philipinas_, fol. 17, 18). It was put downby Juan de Alcarazo, alcalde-mayor of Cebú, with fifty Spaniardsand one thousand friendly Indians (1622). Murillo Velarde says:"The Boholans are the most warlike and valiant among the Indians. " [148] Giuseppe Lamberti, an Italian, was born November 25, 1691;and entered the Jesuit order October 15, 1716. In the followingyear, he set out for the Philippine missions; and finally was slainby the natives, January 24, 1746. Sommervogel thus mentions him(_Bibliothèque_, iv, col. 1412), but does not speak of Morales. [149] The present population of the island of Bohol is 269, 223, which is all civilized. See _Census of the Philippine Islands: 1903_, Bulletin No. 7, "Population of the Philippine Islands" (Washington, 1904), published by the Department of Commerce and Labor. [150] Pedro (according to Pérez) Jaraba was in Manila in 1598-99, and went as a missionary to La Caldera in 1603. In the following year, he died at Manila. [151] The Cagayán (river and town) of Misamis, in northernMindanao. Camiguín also here refers, not to the island of that namenear Luzón, but to one on the coast of Misamis. Bislig is on theeastern coast of Surigao province. There is no present application ofthe name Surigao to an island; the reference in the text is apparentlyto one of the two larger islands dependent on Surigao province, which are Dinágat and Siargao. [152] This name is misprinted "Juan Francisco de San Agustín" by Algué. [153] The Society of St. Vincent de Paul was founded in March, 1833, to perpetuate the work started about 1831 by Bailly de Surcey in theLatin Quarter in Paris among the students--an organization known as"Société de bonnes études" or "Society of good studies, " and whichwas designed primarily for the spiritual growth of its members. Theimmediate cause that led to the formation of the Society of St. Vincentde Paul was the sneers of the non-Christians and freethinkers among thestudents who contended that the spirit of Christianity was dead. Theobjects striven for by the new society were greater spiritual growth, and charitable work--the latter extending to work among the poorand imprisoned, and the teaching of children. In 1835 the societywas divided into sections, in order that the work among the poormight be carried on better from many centers. It grew rapidly, andreceived papal sanction in 1845. By 1853 the society had spread toEngland, America, Ireland, Spain, Belgium, and Palestine. In 1861, being charged with political bickerings, they were persecuted bythe French government, and were ordered to accept Cardinal Morlot asthe head of the general council which had been formed in 1853. Thesociety refused this, and the general council was suspended. In 1875there were 205, 000 active members in France, and about 750, 000 in theworld. The significant fact in this society is, that it was foundedby laymen and has always remained in the hands of laymen, though inunion with and subordinate to the clergy. See _Grande Encyclopédie, _and Addis and Arnold's _Cath. Dict. _, pp. 844, 845. Vincent de Paul, from whom this society was named, was a French priestborn in 1576, who was noted for his great altruism, philanthropy, and executive ability; he founded various charitable orders, notablythe Lazarists and the Sisters of Charity. He died in 1660, and wascanonized in 1737. [154] Note in _Archipiélago filipino_: "He was freed from his captivityat the end of December, 1899. " [155] The orders in the Philippines and other colonies were wont, as still is their custom, to have head administrative quarters atRome and Madrid, for the expedition of business with the pontiff orthe king. The officer, always an expert in the management of affairs, was entitled the "procurador general, " and his business was chieflyto attend to law problems in relation to the colonial missions, to guard against adverse legislation, and to promote favorablemeasures. His residence, whether at Rome or Madrid, was known as"la casa de la procuración" or at Rome "la procura, " of such andsuch an order. Besides the "procurador general" the orders had single"procuradores"--one for each house--who were the business men of theconvents, and saw to affairs of the outside world. --T. C. Middleton, O. S. A. [156] Note in _Archipiélago filipino_: "This assertion must beunderstood of those who do not live in the active missions--that isto say, of the Christian settlements and villages of more or lesslong standing. " [157] Referring to the insurgent government headed by EmilioAguinaldo, erected when Manila was captured by the Americans, May, 1898. On September 15 of that year the insurgent congress assembledat Malolos, which was chosen as their seat of government; but, inconsequence of the advance of American troops, the capital was removed(February, 1899) to several other places successively. In November, 1899, the insurgent government was broken up, Aguinaldo fleeing tothe mountains--where he was finally captured, in March, 1901. [158] This order was founded by St. Benedict, who removed his monasteryfrom Subiaco to Monte Cassino in 529. He prescribed neither asceticismnor laxity, but laid especial emphasis on work, ordering that eachmonastery have a library. The clothing was generally black, but wasto vary with the needs of the various countries and climates. Theywere founded in France by St. Maur, a disciple of St. Benedict, andwere introduced into Spain about 633. In the fifteenth and sixteenthcenturies many relaxations crept into the order, in the reforms ofwhich the congregation of St. Vanne (1550) and the congregationof St. Maur (1618) were formed in France. The order was entirelysuppressed in France at the Revolution, but was later reëstablishedthere. It was also suppressed in Spain and Germany, and has not beenintroduced again in the former country. The order was established firstin the United States in 1846. See Addis and Arnold's _Cath. Dict. _, pp. 74-76.