Chapter XXXIThe journey of the bishop of these islands to España in company with father Fray Miguel de Venavides, and the death of two religious.In the month of June in this same year, 1590, there came to these islands as governor Gomez Perez das Mariñas, knight of the Habit of Sanctiago, an able governor, indefatigable in labor, who did many useful things for the benefit of the city of Manila, oneof them being to surround it with a wall of stone. Some years afterward, in an uprising of the Chinese, this was the only defense of the Spaniards. He was extraordinarily diligent, very zealous for the common weal, a great soldier, and very chaste; yet in spite of these and other good qualities, he failed of success because he was beyond measure choleric. Of this imperfection the devil took advantage to sow discord between him and the bishop, Don Fray Domingo de Salaçar—who, as a holy man, though he would suffer wrath and evil treatment affecting him personally, was not able to endure in the same way those which were opposed to his official undertakings and his official dignity. Accordingly, as he endeavored to protect these or defend his subordinates, the encounters between him and the governor were very unpleasant, and grave scandals followed. Our religious under these circumstances found themselves in a position of great difficulty, because the evils from one side were intolerable, while from the other even greater evils threatened them if they broke with the governor in order to stand by the holiness and justice of the bishop. So they were for some time in suspense, and did what they could to settle affairs without a rupture; but, being unable to succeed in this way, they determined to follow the opinion of St. Gregory, and rather to suffer the hardships and scandals that might result, than to leave truth and justice without a defense on an occasion when there was so great need of aid. Compelled by this necessity, they began, without exceeding the limits of modesty and courtesy even in the opinion of this same governor, to preach upon this subject. The governor resented this much, and when he wasangry affirmed that he had been insulted; but when his wrath had given way to good sense, his intelligence could not but be convinced. He then spoke very well of our friars; constantly gave them alms; and above all, in his will (made in health, when he was about to set out on a journey), he directed that he should be buried in our convent. This was a thing that amazed the whole country and gave our religious no little credit; for, though he had regarded them as opposed to him, he recognized that they had been influenced by reason, and had been compelled by truth and justice to do what they did. Thus he regarded it as very proper to entrust to them in his death soul and body, though when he was vexed, and wrath left no room in his soul for good counsel, he gave them enough cause for merits. But the Lord was not pleased that he should receive ecclesiastical burial; for, in the very royal galley in which he went on this journey, the Chinese whom he had taken against their will, instead of volunteers, and forced to row, rose against him and killed him and the others who accompanied him—God permitting this, to punish him for his irreverence in losing respect for a bishop who was known to be a holy man and who was his [spiritual] shepherd. The bishop, before this happened, had gone to Spain, being unable to bring the governor to do justice. He had felt himself forced to this by the evils in that community, which he could not remedy there, and by the hardships suffered by his church. He was even influenced to some extent by the desire to avoid scandals by absenting himself. When he began to plan for going, he wished to take along as his associate father Fray Diego de Soria, who, as has been said, was appointedby the father provincial, Fray Juan de Castro, to go to España when he went to China. On account of this, the bishop, who loved him and esteemed him highly, wished to take him in his company, while the order could not refuse, and indeed would gain much thereby. But the governor would not permit it, fearing the harm that might be done to him in España; for because of the clearness and vigor with which the father had boldly corrected and blamed him to his face, he felt very sure, and with reason, that he would do the same in the court—the more so from having gone in company with the bishop, as they would be certain to discuss and plan this very thing on the voyage. On this account he preferred to listen to the father’s corrections made in his own presence which, as he saw, proceeded from good-will and were regulated by discretion and prudence—rather than give him an opportunity to spread abroad in España an account of the improper manner in which he treated the bishop. For this cause father Fray Miguel de Venavides was obliged to take his place as companion of the bishop, and as procurator of the province in España. In this way, without the knowledge of men, the plan of divine Providence, which in all things chooses the better part, was being carried out. It was of advantage to the province, in that father Fray Diego de Soria was given to it; for he was extremely useful in Pangasinan and was afterward necessary at Nueva Segovia, in which places father Fray Miguel could not have rendered any assistance. On the other hand, the going of father Fray Miguel de Venavides to España was of the very greatest importance, because he was able to speak as an eye-witness in regard to Chineseaffairs, which in España they desired much to learn about with certainty from some person of credit—as was father Fray Miguel, who did not speak from hearsay but from sight. The acquaintance of the grave fathers of Spain with father Fray Miguel, and their esteem for him, gave them much more confidence in his report of the remarkable things which had happened in the province, than if they had heard them from someone of less standing. In that case they might have doubted; but, when he gave this report, they could have no doubt at all. In fact, occasions presented themselves in which all the scholarship and ability of Fray Miguel were required, as will later be shown. For all these reasons his departure to España was of great importance at that time. The Lord giving them a good journey, they reached there in health; and what happened to them will be told later.A shorter but more dangerous journey was taken at this time by two religious of Pangasinan; but so clearly did they perceive their danger that their fear was changed to comfort—which was likewise felt by all who saw them depart, since all regarded it as certain that they were entering upon the road to heaven in striving for the salvation of that people; for there were still many who were hard-hearted and rebellious to the gospel. One of these friars was Fray Pedro Martinez, a lay religious, a man of God, of plain and simple character. He had been brought by father Fray Juan Cobo from Nueva España in eighty eight, his holiness and virtue being well recognized by those who had had to do with him in that country. [Fray Pedro was a native of Segovia in Old Castilla, the child of poor but very devout parents.He grew up in gravity and devotion, being blessed by the particular favor of the Holy Virgin, to whom he showed great devotion. She appeared to him in a vision, directing him to enter her order, which she declared to be that of St. Dominic. His life brought him the name of “the Holy Friar.” Fray Pedro first had the office of porter in the convent at Manila. Seeming not to be fitted for it, he was made sacristan, but soon showed that he was less fitted for this post, and resumed his former one. He was sent by the provincial to Pangasinan, and was soon seized by a severe fever, of which he died. In the utmost severity of his sickness he followed the constitutions of the order with the greatest closeness. On the day of his death he received extreme unction in the morning. They then placed in his hands a blessed candle, which they could not draw from his hands until the hour of the Ave Marias, when he died.At the same time the Lord took to himself father Fray Marcos de San Antonino, whom the provincial, finding him very ill with asthma, had ordered to return from his post at Pangasinan to Manila, to be cared for. In spite of his sufferings from this disease father Fray Marcos had continued his labors, not only without complaints, but with cheerfulness, walking about among these little villages and fields in order to learn the language, seeking everywhere for someone to whom he might do good, sometimes carrying the poor bed on which he had to sleep. So devoted was he to his labor that the superior had to compel him to consider his health. At Manila they placed him in the hospital of the Sangleys, that he might have meat to eat, as his illness required, forno meat is eaten in the convent. His asthma greatly increased, and he was attacked by a burning fever which made him so weak that he could not turn himself in bed. He died a devout death.]
Chapter XXXIThe journey of the bishop of these islands to España in company with father Fray Miguel de Venavides, and the death of two religious.In the month of June in this same year, 1590, there came to these islands as governor Gomez Perez das Mariñas, knight of the Habit of Sanctiago, an able governor, indefatigable in labor, who did many useful things for the benefit of the city of Manila, oneof them being to surround it with a wall of stone. Some years afterward, in an uprising of the Chinese, this was the only defense of the Spaniards. He was extraordinarily diligent, very zealous for the common weal, a great soldier, and very chaste; yet in spite of these and other good qualities, he failed of success because he was beyond measure choleric. Of this imperfection the devil took advantage to sow discord between him and the bishop, Don Fray Domingo de Salaçar—who, as a holy man, though he would suffer wrath and evil treatment affecting him personally, was not able to endure in the same way those which were opposed to his official undertakings and his official dignity. Accordingly, as he endeavored to protect these or defend his subordinates, the encounters between him and the governor were very unpleasant, and grave scandals followed. Our religious under these circumstances found themselves in a position of great difficulty, because the evils from one side were intolerable, while from the other even greater evils threatened them if they broke with the governor in order to stand by the holiness and justice of the bishop. So they were for some time in suspense, and did what they could to settle affairs without a rupture; but, being unable to succeed in this way, they determined to follow the opinion of St. Gregory, and rather to suffer the hardships and scandals that might result, than to leave truth and justice without a defense on an occasion when there was so great need of aid. Compelled by this necessity, they began, without exceeding the limits of modesty and courtesy even in the opinion of this same governor, to preach upon this subject. The governor resented this much, and when he wasangry affirmed that he had been insulted; but when his wrath had given way to good sense, his intelligence could not but be convinced. He then spoke very well of our friars; constantly gave them alms; and above all, in his will (made in health, when he was about to set out on a journey), he directed that he should be buried in our convent. This was a thing that amazed the whole country and gave our religious no little credit; for, though he had regarded them as opposed to him, he recognized that they had been influenced by reason, and had been compelled by truth and justice to do what they did. Thus he regarded it as very proper to entrust to them in his death soul and body, though when he was vexed, and wrath left no room in his soul for good counsel, he gave them enough cause for merits. But the Lord was not pleased that he should receive ecclesiastical burial; for, in the very royal galley in which he went on this journey, the Chinese whom he had taken against their will, instead of volunteers, and forced to row, rose against him and killed him and the others who accompanied him—God permitting this, to punish him for his irreverence in losing respect for a bishop who was known to be a holy man and who was his [spiritual] shepherd. The bishop, before this happened, had gone to Spain, being unable to bring the governor to do justice. He had felt himself forced to this by the evils in that community, which he could not remedy there, and by the hardships suffered by his church. He was even influenced to some extent by the desire to avoid scandals by absenting himself. When he began to plan for going, he wished to take along as his associate father Fray Diego de Soria, who, as has been said, was appointedby the father provincial, Fray Juan de Castro, to go to España when he went to China. On account of this, the bishop, who loved him and esteemed him highly, wished to take him in his company, while the order could not refuse, and indeed would gain much thereby. But the governor would not permit it, fearing the harm that might be done to him in España; for because of the clearness and vigor with which the father had boldly corrected and blamed him to his face, he felt very sure, and with reason, that he would do the same in the court—the more so from having gone in company with the bishop, as they would be certain to discuss and plan this very thing on the voyage. On this account he preferred to listen to the father’s corrections made in his own presence which, as he saw, proceeded from good-will and were regulated by discretion and prudence—rather than give him an opportunity to spread abroad in España an account of the improper manner in which he treated the bishop. For this cause father Fray Miguel de Venavides was obliged to take his place as companion of the bishop, and as procurator of the province in España. In this way, without the knowledge of men, the plan of divine Providence, which in all things chooses the better part, was being carried out. It was of advantage to the province, in that father Fray Diego de Soria was given to it; for he was extremely useful in Pangasinan and was afterward necessary at Nueva Segovia, in which places father Fray Miguel could not have rendered any assistance. On the other hand, the going of father Fray Miguel de Venavides to España was of the very greatest importance, because he was able to speak as an eye-witness in regard to Chineseaffairs, which in España they desired much to learn about with certainty from some person of credit—as was father Fray Miguel, who did not speak from hearsay but from sight. The acquaintance of the grave fathers of Spain with father Fray Miguel, and their esteem for him, gave them much more confidence in his report of the remarkable things which had happened in the province, than if they had heard them from someone of less standing. In that case they might have doubted; but, when he gave this report, they could have no doubt at all. In fact, occasions presented themselves in which all the scholarship and ability of Fray Miguel were required, as will later be shown. For all these reasons his departure to España was of great importance at that time. The Lord giving them a good journey, they reached there in health; and what happened to them will be told later.A shorter but more dangerous journey was taken at this time by two religious of Pangasinan; but so clearly did they perceive their danger that their fear was changed to comfort—which was likewise felt by all who saw them depart, since all regarded it as certain that they were entering upon the road to heaven in striving for the salvation of that people; for there were still many who were hard-hearted and rebellious to the gospel. One of these friars was Fray Pedro Martinez, a lay religious, a man of God, of plain and simple character. He had been brought by father Fray Juan Cobo from Nueva España in eighty eight, his holiness and virtue being well recognized by those who had had to do with him in that country. [Fray Pedro was a native of Segovia in Old Castilla, the child of poor but very devout parents.He grew up in gravity and devotion, being blessed by the particular favor of the Holy Virgin, to whom he showed great devotion. She appeared to him in a vision, directing him to enter her order, which she declared to be that of St. Dominic. His life brought him the name of “the Holy Friar.” Fray Pedro first had the office of porter in the convent at Manila. Seeming not to be fitted for it, he was made sacristan, but soon showed that he was less fitted for this post, and resumed his former one. He was sent by the provincial to Pangasinan, and was soon seized by a severe fever, of which he died. In the utmost severity of his sickness he followed the constitutions of the order with the greatest closeness. On the day of his death he received extreme unction in the morning. They then placed in his hands a blessed candle, which they could not draw from his hands until the hour of the Ave Marias, when he died.At the same time the Lord took to himself father Fray Marcos de San Antonino, whom the provincial, finding him very ill with asthma, had ordered to return from his post at Pangasinan to Manila, to be cared for. In spite of his sufferings from this disease father Fray Marcos had continued his labors, not only without complaints, but with cheerfulness, walking about among these little villages and fields in order to learn the language, seeking everywhere for someone to whom he might do good, sometimes carrying the poor bed on which he had to sleep. So devoted was he to his labor that the superior had to compel him to consider his health. At Manila they placed him in the hospital of the Sangleys, that he might have meat to eat, as his illness required, forno meat is eaten in the convent. His asthma greatly increased, and he was attacked by a burning fever which made him so weak that he could not turn himself in bed. He died a devout death.]
Chapter XXXIThe journey of the bishop of these islands to España in company with father Fray Miguel de Venavides, and the death of two religious.In the month of June in this same year, 1590, there came to these islands as governor Gomez Perez das Mariñas, knight of the Habit of Sanctiago, an able governor, indefatigable in labor, who did many useful things for the benefit of the city of Manila, oneof them being to surround it with a wall of stone. Some years afterward, in an uprising of the Chinese, this was the only defense of the Spaniards. He was extraordinarily diligent, very zealous for the common weal, a great soldier, and very chaste; yet in spite of these and other good qualities, he failed of success because he was beyond measure choleric. Of this imperfection the devil took advantage to sow discord between him and the bishop, Don Fray Domingo de Salaçar—who, as a holy man, though he would suffer wrath and evil treatment affecting him personally, was not able to endure in the same way those which were opposed to his official undertakings and his official dignity. Accordingly, as he endeavored to protect these or defend his subordinates, the encounters between him and the governor were very unpleasant, and grave scandals followed. Our religious under these circumstances found themselves in a position of great difficulty, because the evils from one side were intolerable, while from the other even greater evils threatened them if they broke with the governor in order to stand by the holiness and justice of the bishop. So they were for some time in suspense, and did what they could to settle affairs without a rupture; but, being unable to succeed in this way, they determined to follow the opinion of St. Gregory, and rather to suffer the hardships and scandals that might result, than to leave truth and justice without a defense on an occasion when there was so great need of aid. Compelled by this necessity, they began, without exceeding the limits of modesty and courtesy even in the opinion of this same governor, to preach upon this subject. The governor resented this much, and when he wasangry affirmed that he had been insulted; but when his wrath had given way to good sense, his intelligence could not but be convinced. He then spoke very well of our friars; constantly gave them alms; and above all, in his will (made in health, when he was about to set out on a journey), he directed that he should be buried in our convent. This was a thing that amazed the whole country and gave our religious no little credit; for, though he had regarded them as opposed to him, he recognized that they had been influenced by reason, and had been compelled by truth and justice to do what they did. Thus he regarded it as very proper to entrust to them in his death soul and body, though when he was vexed, and wrath left no room in his soul for good counsel, he gave them enough cause for merits. But the Lord was not pleased that he should receive ecclesiastical burial; for, in the very royal galley in which he went on this journey, the Chinese whom he had taken against their will, instead of volunteers, and forced to row, rose against him and killed him and the others who accompanied him—God permitting this, to punish him for his irreverence in losing respect for a bishop who was known to be a holy man and who was his [spiritual] shepherd. The bishop, before this happened, had gone to Spain, being unable to bring the governor to do justice. He had felt himself forced to this by the evils in that community, which he could not remedy there, and by the hardships suffered by his church. He was even influenced to some extent by the desire to avoid scandals by absenting himself. When he began to plan for going, he wished to take along as his associate father Fray Diego de Soria, who, as has been said, was appointedby the father provincial, Fray Juan de Castro, to go to España when he went to China. On account of this, the bishop, who loved him and esteemed him highly, wished to take him in his company, while the order could not refuse, and indeed would gain much thereby. But the governor would not permit it, fearing the harm that might be done to him in España; for because of the clearness and vigor with which the father had boldly corrected and blamed him to his face, he felt very sure, and with reason, that he would do the same in the court—the more so from having gone in company with the bishop, as they would be certain to discuss and plan this very thing on the voyage. On this account he preferred to listen to the father’s corrections made in his own presence which, as he saw, proceeded from good-will and were regulated by discretion and prudence—rather than give him an opportunity to spread abroad in España an account of the improper manner in which he treated the bishop. For this cause father Fray Miguel de Venavides was obliged to take his place as companion of the bishop, and as procurator of the province in España. In this way, without the knowledge of men, the plan of divine Providence, which in all things chooses the better part, was being carried out. It was of advantage to the province, in that father Fray Diego de Soria was given to it; for he was extremely useful in Pangasinan and was afterward necessary at Nueva Segovia, in which places father Fray Miguel could not have rendered any assistance. On the other hand, the going of father Fray Miguel de Venavides to España was of the very greatest importance, because he was able to speak as an eye-witness in regard to Chineseaffairs, which in España they desired much to learn about with certainty from some person of credit—as was father Fray Miguel, who did not speak from hearsay but from sight. The acquaintance of the grave fathers of Spain with father Fray Miguel, and their esteem for him, gave them much more confidence in his report of the remarkable things which had happened in the province, than if they had heard them from someone of less standing. In that case they might have doubted; but, when he gave this report, they could have no doubt at all. In fact, occasions presented themselves in which all the scholarship and ability of Fray Miguel were required, as will later be shown. For all these reasons his departure to España was of great importance at that time. The Lord giving them a good journey, they reached there in health; and what happened to them will be told later.A shorter but more dangerous journey was taken at this time by two religious of Pangasinan; but so clearly did they perceive their danger that their fear was changed to comfort—which was likewise felt by all who saw them depart, since all regarded it as certain that they were entering upon the road to heaven in striving for the salvation of that people; for there were still many who were hard-hearted and rebellious to the gospel. One of these friars was Fray Pedro Martinez, a lay religious, a man of God, of plain and simple character. He had been brought by father Fray Juan Cobo from Nueva España in eighty eight, his holiness and virtue being well recognized by those who had had to do with him in that country. [Fray Pedro was a native of Segovia in Old Castilla, the child of poor but very devout parents.He grew up in gravity and devotion, being blessed by the particular favor of the Holy Virgin, to whom he showed great devotion. She appeared to him in a vision, directing him to enter her order, which she declared to be that of St. Dominic. His life brought him the name of “the Holy Friar.” Fray Pedro first had the office of porter in the convent at Manila. Seeming not to be fitted for it, he was made sacristan, but soon showed that he was less fitted for this post, and resumed his former one. He was sent by the provincial to Pangasinan, and was soon seized by a severe fever, of which he died. In the utmost severity of his sickness he followed the constitutions of the order with the greatest closeness. On the day of his death he received extreme unction in the morning. They then placed in his hands a blessed candle, which they could not draw from his hands until the hour of the Ave Marias, when he died.At the same time the Lord took to himself father Fray Marcos de San Antonino, whom the provincial, finding him very ill with asthma, had ordered to return from his post at Pangasinan to Manila, to be cared for. In spite of his sufferings from this disease father Fray Marcos had continued his labors, not only without complaints, but with cheerfulness, walking about among these little villages and fields in order to learn the language, seeking everywhere for someone to whom he might do good, sometimes carrying the poor bed on which he had to sleep. So devoted was he to his labor that the superior had to compel him to consider his health. At Manila they placed him in the hospital of the Sangleys, that he might have meat to eat, as his illness required, forno meat is eaten in the convent. His asthma greatly increased, and he was attacked by a burning fever which made him so weak that he could not turn himself in bed. He died a devout death.]
Chapter XXXIThe journey of the bishop of these islands to España in company with father Fray Miguel de Venavides, and the death of two religious.In the month of June in this same year, 1590, there came to these islands as governor Gomez Perez das Mariñas, knight of the Habit of Sanctiago, an able governor, indefatigable in labor, who did many useful things for the benefit of the city of Manila, oneof them being to surround it with a wall of stone. Some years afterward, in an uprising of the Chinese, this was the only defense of the Spaniards. He was extraordinarily diligent, very zealous for the common weal, a great soldier, and very chaste; yet in spite of these and other good qualities, he failed of success because he was beyond measure choleric. Of this imperfection the devil took advantage to sow discord between him and the bishop, Don Fray Domingo de Salaçar—who, as a holy man, though he would suffer wrath and evil treatment affecting him personally, was not able to endure in the same way those which were opposed to his official undertakings and his official dignity. Accordingly, as he endeavored to protect these or defend his subordinates, the encounters between him and the governor were very unpleasant, and grave scandals followed. Our religious under these circumstances found themselves in a position of great difficulty, because the evils from one side were intolerable, while from the other even greater evils threatened them if they broke with the governor in order to stand by the holiness and justice of the bishop. So they were for some time in suspense, and did what they could to settle affairs without a rupture; but, being unable to succeed in this way, they determined to follow the opinion of St. Gregory, and rather to suffer the hardships and scandals that might result, than to leave truth and justice without a defense on an occasion when there was so great need of aid. Compelled by this necessity, they began, without exceeding the limits of modesty and courtesy even in the opinion of this same governor, to preach upon this subject. The governor resented this much, and when he wasangry affirmed that he had been insulted; but when his wrath had given way to good sense, his intelligence could not but be convinced. He then spoke very well of our friars; constantly gave them alms; and above all, in his will (made in health, when he was about to set out on a journey), he directed that he should be buried in our convent. This was a thing that amazed the whole country and gave our religious no little credit; for, though he had regarded them as opposed to him, he recognized that they had been influenced by reason, and had been compelled by truth and justice to do what they did. Thus he regarded it as very proper to entrust to them in his death soul and body, though when he was vexed, and wrath left no room in his soul for good counsel, he gave them enough cause for merits. But the Lord was not pleased that he should receive ecclesiastical burial; for, in the very royal galley in which he went on this journey, the Chinese whom he had taken against their will, instead of volunteers, and forced to row, rose against him and killed him and the others who accompanied him—God permitting this, to punish him for his irreverence in losing respect for a bishop who was known to be a holy man and who was his [spiritual] shepherd. The bishop, before this happened, had gone to Spain, being unable to bring the governor to do justice. He had felt himself forced to this by the evils in that community, which he could not remedy there, and by the hardships suffered by his church. He was even influenced to some extent by the desire to avoid scandals by absenting himself. When he began to plan for going, he wished to take along as his associate father Fray Diego de Soria, who, as has been said, was appointedby the father provincial, Fray Juan de Castro, to go to España when he went to China. On account of this, the bishop, who loved him and esteemed him highly, wished to take him in his company, while the order could not refuse, and indeed would gain much thereby. But the governor would not permit it, fearing the harm that might be done to him in España; for because of the clearness and vigor with which the father had boldly corrected and blamed him to his face, he felt very sure, and with reason, that he would do the same in the court—the more so from having gone in company with the bishop, as they would be certain to discuss and plan this very thing on the voyage. On this account he preferred to listen to the father’s corrections made in his own presence which, as he saw, proceeded from good-will and were regulated by discretion and prudence—rather than give him an opportunity to spread abroad in España an account of the improper manner in which he treated the bishop. For this cause father Fray Miguel de Venavides was obliged to take his place as companion of the bishop, and as procurator of the province in España. In this way, without the knowledge of men, the plan of divine Providence, which in all things chooses the better part, was being carried out. It was of advantage to the province, in that father Fray Diego de Soria was given to it; for he was extremely useful in Pangasinan and was afterward necessary at Nueva Segovia, in which places father Fray Miguel could not have rendered any assistance. On the other hand, the going of father Fray Miguel de Venavides to España was of the very greatest importance, because he was able to speak as an eye-witness in regard to Chineseaffairs, which in España they desired much to learn about with certainty from some person of credit—as was father Fray Miguel, who did not speak from hearsay but from sight. The acquaintance of the grave fathers of Spain with father Fray Miguel, and their esteem for him, gave them much more confidence in his report of the remarkable things which had happened in the province, than if they had heard them from someone of less standing. In that case they might have doubted; but, when he gave this report, they could have no doubt at all. In fact, occasions presented themselves in which all the scholarship and ability of Fray Miguel were required, as will later be shown. For all these reasons his departure to España was of great importance at that time. The Lord giving them a good journey, they reached there in health; and what happened to them will be told later.A shorter but more dangerous journey was taken at this time by two religious of Pangasinan; but so clearly did they perceive their danger that their fear was changed to comfort—which was likewise felt by all who saw them depart, since all regarded it as certain that they were entering upon the road to heaven in striving for the salvation of that people; for there were still many who were hard-hearted and rebellious to the gospel. One of these friars was Fray Pedro Martinez, a lay religious, a man of God, of plain and simple character. He had been brought by father Fray Juan Cobo from Nueva España in eighty eight, his holiness and virtue being well recognized by those who had had to do with him in that country. [Fray Pedro was a native of Segovia in Old Castilla, the child of poor but very devout parents.He grew up in gravity and devotion, being blessed by the particular favor of the Holy Virgin, to whom he showed great devotion. She appeared to him in a vision, directing him to enter her order, which she declared to be that of St. Dominic. His life brought him the name of “the Holy Friar.” Fray Pedro first had the office of porter in the convent at Manila. Seeming not to be fitted for it, he was made sacristan, but soon showed that he was less fitted for this post, and resumed his former one. He was sent by the provincial to Pangasinan, and was soon seized by a severe fever, of which he died. In the utmost severity of his sickness he followed the constitutions of the order with the greatest closeness. On the day of his death he received extreme unction in the morning. They then placed in his hands a blessed candle, which they could not draw from his hands until the hour of the Ave Marias, when he died.At the same time the Lord took to himself father Fray Marcos de San Antonino, whom the provincial, finding him very ill with asthma, had ordered to return from his post at Pangasinan to Manila, to be cared for. In spite of his sufferings from this disease father Fray Marcos had continued his labors, not only without complaints, but with cheerfulness, walking about among these little villages and fields in order to learn the language, seeking everywhere for someone to whom he might do good, sometimes carrying the poor bed on which he had to sleep. So devoted was he to his labor that the superior had to compel him to consider his health. At Manila they placed him in the hospital of the Sangleys, that he might have meat to eat, as his illness required, forno meat is eaten in the convent. His asthma greatly increased, and he was attacked by a burning fever which made him so weak that he could not turn himself in bed. He died a devout death.]
Chapter XXXIThe journey of the bishop of these islands to España in company with father Fray Miguel de Venavides, and the death of two religious.In the month of June in this same year, 1590, there came to these islands as governor Gomez Perez das Mariñas, knight of the Habit of Sanctiago, an able governor, indefatigable in labor, who did many useful things for the benefit of the city of Manila, oneof them being to surround it with a wall of stone. Some years afterward, in an uprising of the Chinese, this was the only defense of the Spaniards. He was extraordinarily diligent, very zealous for the common weal, a great soldier, and very chaste; yet in spite of these and other good qualities, he failed of success because he was beyond measure choleric. Of this imperfection the devil took advantage to sow discord between him and the bishop, Don Fray Domingo de Salaçar—who, as a holy man, though he would suffer wrath and evil treatment affecting him personally, was not able to endure in the same way those which were opposed to his official undertakings and his official dignity. Accordingly, as he endeavored to protect these or defend his subordinates, the encounters between him and the governor were very unpleasant, and grave scandals followed. Our religious under these circumstances found themselves in a position of great difficulty, because the evils from one side were intolerable, while from the other even greater evils threatened them if they broke with the governor in order to stand by the holiness and justice of the bishop. So they were for some time in suspense, and did what they could to settle affairs without a rupture; but, being unable to succeed in this way, they determined to follow the opinion of St. Gregory, and rather to suffer the hardships and scandals that might result, than to leave truth and justice without a defense on an occasion when there was so great need of aid. Compelled by this necessity, they began, without exceeding the limits of modesty and courtesy even in the opinion of this same governor, to preach upon this subject. The governor resented this much, and when he wasangry affirmed that he had been insulted; but when his wrath had given way to good sense, his intelligence could not but be convinced. He then spoke very well of our friars; constantly gave them alms; and above all, in his will (made in health, when he was about to set out on a journey), he directed that he should be buried in our convent. This was a thing that amazed the whole country and gave our religious no little credit; for, though he had regarded them as opposed to him, he recognized that they had been influenced by reason, and had been compelled by truth and justice to do what they did. Thus he regarded it as very proper to entrust to them in his death soul and body, though when he was vexed, and wrath left no room in his soul for good counsel, he gave them enough cause for merits. But the Lord was not pleased that he should receive ecclesiastical burial; for, in the very royal galley in which he went on this journey, the Chinese whom he had taken against their will, instead of volunteers, and forced to row, rose against him and killed him and the others who accompanied him—God permitting this, to punish him for his irreverence in losing respect for a bishop who was known to be a holy man and who was his [spiritual] shepherd. The bishop, before this happened, had gone to Spain, being unable to bring the governor to do justice. He had felt himself forced to this by the evils in that community, which he could not remedy there, and by the hardships suffered by his church. He was even influenced to some extent by the desire to avoid scandals by absenting himself. When he began to plan for going, he wished to take along as his associate father Fray Diego de Soria, who, as has been said, was appointedby the father provincial, Fray Juan de Castro, to go to España when he went to China. On account of this, the bishop, who loved him and esteemed him highly, wished to take him in his company, while the order could not refuse, and indeed would gain much thereby. But the governor would not permit it, fearing the harm that might be done to him in España; for because of the clearness and vigor with which the father had boldly corrected and blamed him to his face, he felt very sure, and with reason, that he would do the same in the court—the more so from having gone in company with the bishop, as they would be certain to discuss and plan this very thing on the voyage. On this account he preferred to listen to the father’s corrections made in his own presence which, as he saw, proceeded from good-will and were regulated by discretion and prudence—rather than give him an opportunity to spread abroad in España an account of the improper manner in which he treated the bishop. For this cause father Fray Miguel de Venavides was obliged to take his place as companion of the bishop, and as procurator of the province in España. In this way, without the knowledge of men, the plan of divine Providence, which in all things chooses the better part, was being carried out. It was of advantage to the province, in that father Fray Diego de Soria was given to it; for he was extremely useful in Pangasinan and was afterward necessary at Nueva Segovia, in which places father Fray Miguel could not have rendered any assistance. On the other hand, the going of father Fray Miguel de Venavides to España was of the very greatest importance, because he was able to speak as an eye-witness in regard to Chineseaffairs, which in España they desired much to learn about with certainty from some person of credit—as was father Fray Miguel, who did not speak from hearsay but from sight. The acquaintance of the grave fathers of Spain with father Fray Miguel, and their esteem for him, gave them much more confidence in his report of the remarkable things which had happened in the province, than if they had heard them from someone of less standing. In that case they might have doubted; but, when he gave this report, they could have no doubt at all. In fact, occasions presented themselves in which all the scholarship and ability of Fray Miguel were required, as will later be shown. For all these reasons his departure to España was of great importance at that time. The Lord giving them a good journey, they reached there in health; and what happened to them will be told later.A shorter but more dangerous journey was taken at this time by two religious of Pangasinan; but so clearly did they perceive their danger that their fear was changed to comfort—which was likewise felt by all who saw them depart, since all regarded it as certain that they were entering upon the road to heaven in striving for the salvation of that people; for there were still many who were hard-hearted and rebellious to the gospel. One of these friars was Fray Pedro Martinez, a lay religious, a man of God, of plain and simple character. He had been brought by father Fray Juan Cobo from Nueva España in eighty eight, his holiness and virtue being well recognized by those who had had to do with him in that country. [Fray Pedro was a native of Segovia in Old Castilla, the child of poor but very devout parents.He grew up in gravity and devotion, being blessed by the particular favor of the Holy Virgin, to whom he showed great devotion. She appeared to him in a vision, directing him to enter her order, which she declared to be that of St. Dominic. His life brought him the name of “the Holy Friar.” Fray Pedro first had the office of porter in the convent at Manila. Seeming not to be fitted for it, he was made sacristan, but soon showed that he was less fitted for this post, and resumed his former one. He was sent by the provincial to Pangasinan, and was soon seized by a severe fever, of which he died. In the utmost severity of his sickness he followed the constitutions of the order with the greatest closeness. On the day of his death he received extreme unction in the morning. They then placed in his hands a blessed candle, which they could not draw from his hands until the hour of the Ave Marias, when he died.At the same time the Lord took to himself father Fray Marcos de San Antonino, whom the provincial, finding him very ill with asthma, had ordered to return from his post at Pangasinan to Manila, to be cared for. In spite of his sufferings from this disease father Fray Marcos had continued his labors, not only without complaints, but with cheerfulness, walking about among these little villages and fields in order to learn the language, seeking everywhere for someone to whom he might do good, sometimes carrying the poor bed on which he had to sleep. So devoted was he to his labor that the superior had to compel him to consider his health. At Manila they placed him in the hospital of the Sangleys, that he might have meat to eat, as his illness required, forno meat is eaten in the convent. His asthma greatly increased, and he was attacked by a burning fever which made him so weak that he could not turn himself in bed. He died a devout death.]
Chapter XXXIThe journey of the bishop of these islands to España in company with father Fray Miguel de Venavides, and the death of two religious.
In the month of June in this same year, 1590, there came to these islands as governor Gomez Perez das Mariñas, knight of the Habit of Sanctiago, an able governor, indefatigable in labor, who did many useful things for the benefit of the city of Manila, oneof them being to surround it with a wall of stone. Some years afterward, in an uprising of the Chinese, this was the only defense of the Spaniards. He was extraordinarily diligent, very zealous for the common weal, a great soldier, and very chaste; yet in spite of these and other good qualities, he failed of success because he was beyond measure choleric. Of this imperfection the devil took advantage to sow discord between him and the bishop, Don Fray Domingo de Salaçar—who, as a holy man, though he would suffer wrath and evil treatment affecting him personally, was not able to endure in the same way those which were opposed to his official undertakings and his official dignity. Accordingly, as he endeavored to protect these or defend his subordinates, the encounters between him and the governor were very unpleasant, and grave scandals followed. Our religious under these circumstances found themselves in a position of great difficulty, because the evils from one side were intolerable, while from the other even greater evils threatened them if they broke with the governor in order to stand by the holiness and justice of the bishop. So they were for some time in suspense, and did what they could to settle affairs without a rupture; but, being unable to succeed in this way, they determined to follow the opinion of St. Gregory, and rather to suffer the hardships and scandals that might result, than to leave truth and justice without a defense on an occasion when there was so great need of aid. Compelled by this necessity, they began, without exceeding the limits of modesty and courtesy even in the opinion of this same governor, to preach upon this subject. The governor resented this much, and when he wasangry affirmed that he had been insulted; but when his wrath had given way to good sense, his intelligence could not but be convinced. He then spoke very well of our friars; constantly gave them alms; and above all, in his will (made in health, when he was about to set out on a journey), he directed that he should be buried in our convent. This was a thing that amazed the whole country and gave our religious no little credit; for, though he had regarded them as opposed to him, he recognized that they had been influenced by reason, and had been compelled by truth and justice to do what they did. Thus he regarded it as very proper to entrust to them in his death soul and body, though when he was vexed, and wrath left no room in his soul for good counsel, he gave them enough cause for merits. But the Lord was not pleased that he should receive ecclesiastical burial; for, in the very royal galley in which he went on this journey, the Chinese whom he had taken against their will, instead of volunteers, and forced to row, rose against him and killed him and the others who accompanied him—God permitting this, to punish him for his irreverence in losing respect for a bishop who was known to be a holy man and who was his [spiritual] shepherd. The bishop, before this happened, had gone to Spain, being unable to bring the governor to do justice. He had felt himself forced to this by the evils in that community, which he could not remedy there, and by the hardships suffered by his church. He was even influenced to some extent by the desire to avoid scandals by absenting himself. When he began to plan for going, he wished to take along as his associate father Fray Diego de Soria, who, as has been said, was appointedby the father provincial, Fray Juan de Castro, to go to España when he went to China. On account of this, the bishop, who loved him and esteemed him highly, wished to take him in his company, while the order could not refuse, and indeed would gain much thereby. But the governor would not permit it, fearing the harm that might be done to him in España; for because of the clearness and vigor with which the father had boldly corrected and blamed him to his face, he felt very sure, and with reason, that he would do the same in the court—the more so from having gone in company with the bishop, as they would be certain to discuss and plan this very thing on the voyage. On this account he preferred to listen to the father’s corrections made in his own presence which, as he saw, proceeded from good-will and were regulated by discretion and prudence—rather than give him an opportunity to spread abroad in España an account of the improper manner in which he treated the bishop. For this cause father Fray Miguel de Venavides was obliged to take his place as companion of the bishop, and as procurator of the province in España. In this way, without the knowledge of men, the plan of divine Providence, which in all things chooses the better part, was being carried out. It was of advantage to the province, in that father Fray Diego de Soria was given to it; for he was extremely useful in Pangasinan and was afterward necessary at Nueva Segovia, in which places father Fray Miguel could not have rendered any assistance. On the other hand, the going of father Fray Miguel de Venavides to España was of the very greatest importance, because he was able to speak as an eye-witness in regard to Chineseaffairs, which in España they desired much to learn about with certainty from some person of credit—as was father Fray Miguel, who did not speak from hearsay but from sight. The acquaintance of the grave fathers of Spain with father Fray Miguel, and their esteem for him, gave them much more confidence in his report of the remarkable things which had happened in the province, than if they had heard them from someone of less standing. In that case they might have doubted; but, when he gave this report, they could have no doubt at all. In fact, occasions presented themselves in which all the scholarship and ability of Fray Miguel were required, as will later be shown. For all these reasons his departure to España was of great importance at that time. The Lord giving them a good journey, they reached there in health; and what happened to them will be told later.A shorter but more dangerous journey was taken at this time by two religious of Pangasinan; but so clearly did they perceive their danger that their fear was changed to comfort—which was likewise felt by all who saw them depart, since all regarded it as certain that they were entering upon the road to heaven in striving for the salvation of that people; for there were still many who were hard-hearted and rebellious to the gospel. One of these friars was Fray Pedro Martinez, a lay religious, a man of God, of plain and simple character. He had been brought by father Fray Juan Cobo from Nueva España in eighty eight, his holiness and virtue being well recognized by those who had had to do with him in that country. [Fray Pedro was a native of Segovia in Old Castilla, the child of poor but very devout parents.He grew up in gravity and devotion, being blessed by the particular favor of the Holy Virgin, to whom he showed great devotion. She appeared to him in a vision, directing him to enter her order, which she declared to be that of St. Dominic. His life brought him the name of “the Holy Friar.” Fray Pedro first had the office of porter in the convent at Manila. Seeming not to be fitted for it, he was made sacristan, but soon showed that he was less fitted for this post, and resumed his former one. He was sent by the provincial to Pangasinan, and was soon seized by a severe fever, of which he died. In the utmost severity of his sickness he followed the constitutions of the order with the greatest closeness. On the day of his death he received extreme unction in the morning. They then placed in his hands a blessed candle, which they could not draw from his hands until the hour of the Ave Marias, when he died.At the same time the Lord took to himself father Fray Marcos de San Antonino, whom the provincial, finding him very ill with asthma, had ordered to return from his post at Pangasinan to Manila, to be cared for. In spite of his sufferings from this disease father Fray Marcos had continued his labors, not only without complaints, but with cheerfulness, walking about among these little villages and fields in order to learn the language, seeking everywhere for someone to whom he might do good, sometimes carrying the poor bed on which he had to sleep. So devoted was he to his labor that the superior had to compel him to consider his health. At Manila they placed him in the hospital of the Sangleys, that he might have meat to eat, as his illness required, forno meat is eaten in the convent. His asthma greatly increased, and he was attacked by a burning fever which made him so weak that he could not turn himself in bed. He died a devout death.]
In the month of June in this same year, 1590, there came to these islands as governor Gomez Perez das Mariñas, knight of the Habit of Sanctiago, an able governor, indefatigable in labor, who did many useful things for the benefit of the city of Manila, oneof them being to surround it with a wall of stone. Some years afterward, in an uprising of the Chinese, this was the only defense of the Spaniards. He was extraordinarily diligent, very zealous for the common weal, a great soldier, and very chaste; yet in spite of these and other good qualities, he failed of success because he was beyond measure choleric. Of this imperfection the devil took advantage to sow discord between him and the bishop, Don Fray Domingo de Salaçar—who, as a holy man, though he would suffer wrath and evil treatment affecting him personally, was not able to endure in the same way those which were opposed to his official undertakings and his official dignity. Accordingly, as he endeavored to protect these or defend his subordinates, the encounters between him and the governor were very unpleasant, and grave scandals followed. Our religious under these circumstances found themselves in a position of great difficulty, because the evils from one side were intolerable, while from the other even greater evils threatened them if they broke with the governor in order to stand by the holiness and justice of the bishop. So they were for some time in suspense, and did what they could to settle affairs without a rupture; but, being unable to succeed in this way, they determined to follow the opinion of St. Gregory, and rather to suffer the hardships and scandals that might result, than to leave truth and justice without a defense on an occasion when there was so great need of aid. Compelled by this necessity, they began, without exceeding the limits of modesty and courtesy even in the opinion of this same governor, to preach upon this subject. The governor resented this much, and when he wasangry affirmed that he had been insulted; but when his wrath had given way to good sense, his intelligence could not but be convinced. He then spoke very well of our friars; constantly gave them alms; and above all, in his will (made in health, when he was about to set out on a journey), he directed that he should be buried in our convent. This was a thing that amazed the whole country and gave our religious no little credit; for, though he had regarded them as opposed to him, he recognized that they had been influenced by reason, and had been compelled by truth and justice to do what they did. Thus he regarded it as very proper to entrust to them in his death soul and body, though when he was vexed, and wrath left no room in his soul for good counsel, he gave them enough cause for merits. But the Lord was not pleased that he should receive ecclesiastical burial; for, in the very royal galley in which he went on this journey, the Chinese whom he had taken against their will, instead of volunteers, and forced to row, rose against him and killed him and the others who accompanied him—God permitting this, to punish him for his irreverence in losing respect for a bishop who was known to be a holy man and who was his [spiritual] shepherd. The bishop, before this happened, had gone to Spain, being unable to bring the governor to do justice. He had felt himself forced to this by the evils in that community, which he could not remedy there, and by the hardships suffered by his church. He was even influenced to some extent by the desire to avoid scandals by absenting himself. When he began to plan for going, he wished to take along as his associate father Fray Diego de Soria, who, as has been said, was appointedby the father provincial, Fray Juan de Castro, to go to España when he went to China. On account of this, the bishop, who loved him and esteemed him highly, wished to take him in his company, while the order could not refuse, and indeed would gain much thereby. But the governor would not permit it, fearing the harm that might be done to him in España; for because of the clearness and vigor with which the father had boldly corrected and blamed him to his face, he felt very sure, and with reason, that he would do the same in the court—the more so from having gone in company with the bishop, as they would be certain to discuss and plan this very thing on the voyage. On this account he preferred to listen to the father’s corrections made in his own presence which, as he saw, proceeded from good-will and were regulated by discretion and prudence—rather than give him an opportunity to spread abroad in España an account of the improper manner in which he treated the bishop. For this cause father Fray Miguel de Venavides was obliged to take his place as companion of the bishop, and as procurator of the province in España. In this way, without the knowledge of men, the plan of divine Providence, which in all things chooses the better part, was being carried out. It was of advantage to the province, in that father Fray Diego de Soria was given to it; for he was extremely useful in Pangasinan and was afterward necessary at Nueva Segovia, in which places father Fray Miguel could not have rendered any assistance. On the other hand, the going of father Fray Miguel de Venavides to España was of the very greatest importance, because he was able to speak as an eye-witness in regard to Chineseaffairs, which in España they desired much to learn about with certainty from some person of credit—as was father Fray Miguel, who did not speak from hearsay but from sight. The acquaintance of the grave fathers of Spain with father Fray Miguel, and their esteem for him, gave them much more confidence in his report of the remarkable things which had happened in the province, than if they had heard them from someone of less standing. In that case they might have doubted; but, when he gave this report, they could have no doubt at all. In fact, occasions presented themselves in which all the scholarship and ability of Fray Miguel were required, as will later be shown. For all these reasons his departure to España was of great importance at that time. The Lord giving them a good journey, they reached there in health; and what happened to them will be told later.
A shorter but more dangerous journey was taken at this time by two religious of Pangasinan; but so clearly did they perceive their danger that their fear was changed to comfort—which was likewise felt by all who saw them depart, since all regarded it as certain that they were entering upon the road to heaven in striving for the salvation of that people; for there were still many who were hard-hearted and rebellious to the gospel. One of these friars was Fray Pedro Martinez, a lay religious, a man of God, of plain and simple character. He had been brought by father Fray Juan Cobo from Nueva España in eighty eight, his holiness and virtue being well recognized by those who had had to do with him in that country. [Fray Pedro was a native of Segovia in Old Castilla, the child of poor but very devout parents.He grew up in gravity and devotion, being blessed by the particular favor of the Holy Virgin, to whom he showed great devotion. She appeared to him in a vision, directing him to enter her order, which she declared to be that of St. Dominic. His life brought him the name of “the Holy Friar.” Fray Pedro first had the office of porter in the convent at Manila. Seeming not to be fitted for it, he was made sacristan, but soon showed that he was less fitted for this post, and resumed his former one. He was sent by the provincial to Pangasinan, and was soon seized by a severe fever, of which he died. In the utmost severity of his sickness he followed the constitutions of the order with the greatest closeness. On the day of his death he received extreme unction in the morning. They then placed in his hands a blessed candle, which they could not draw from his hands until the hour of the Ave Marias, when he died.
At the same time the Lord took to himself father Fray Marcos de San Antonino, whom the provincial, finding him very ill with asthma, had ordered to return from his post at Pangasinan to Manila, to be cared for. In spite of his sufferings from this disease father Fray Marcos had continued his labors, not only without complaints, but with cheerfulness, walking about among these little villages and fields in order to learn the language, seeking everywhere for someone to whom he might do good, sometimes carrying the poor bed on which he had to sleep. So devoted was he to his labor that the superior had to compel him to consider his health. At Manila they placed him in the hospital of the Sangleys, that he might have meat to eat, as his illness required, forno meat is eaten in the convent. His asthma greatly increased, and he was attacked by a burning fever which made him so weak that he could not turn himself in bed. He died a devout death.]