Chapter XX

Chapter XXOn the third day after the solemn entry of the governor, the religious of the mission here by father Fray Álvaro de Benavente made their entrance intothe convent of Manila; and on July 28 a private session of the definitory was held in order to admit and adopt them into this province. The following is a list of them:1. Father Fray Diego Bañales, a native of Coruña, and a son of the convent at Santiago; aged forty years, and twenty-three in the order; a preacher and confessor. He came as confessor to the governor’s wife; was prior of Guadalupe, a definitor, and president of the chapter; and died at Manila, on January 29, 1706.2. The father reader Fray Carlos Terrazas, a son of the house at Valencia, thirty-two years old and having professed sixteen years before; he was minister in the Pintados or Bisayas provinces, and of very great virtue; he died in the convent of Dumarao, on October 18, 1694.3. The father reader Fray Nicolás Bernet, a native of the town of Epila, and son of the convent at Zaragoza; twenty-seven years old, and a professed for ten years; he was prior of Cebú; and died at Manila, on May 1, 1701.4. The father preacher Fray José de Ribera, a native of Madrid, and son of the convent of San Felipe; forty years of age, and twenty-three in the order; was minister in the provinces of Tagalos; and died at Pasig on May 21, 1706.5. The father preacher Fray Gelasio Giménez, a son of the convent at Valencia; twenty-seven years of age, and ten and a half in the order; was minister in the province of Ilocos; and died there on August 12, 1694.6. The father reader Fray José Carbonel, son of the convent at Valencia, and master of the studentstherein; twenty-five years old, and nine in the order; was minister in the province of Ilocos; and died at the village of Candong, on March 19, 1711.7. The father preacher Fray Martín Fuentes, a son of the convent at Zaragoza; twenty-seven years old, and nine years and four months in the order; has been a minister in the province of Pampanga, and a definitor; and is still82living, a minister in Bisayas, and examiner of literature for the Holy Office.8. The father preacher Fray Nicolás Servent, a native of Valencia, son of the house at Alcoy; aged twenty-eight years, and ten in the order. He is still living, a minister in the province of Pampanga, the prior of Macabebe.9. The father preacher Fray José de Aranda, a native of Estella, and son of the convent at Zaragoza; aged thirty-one years, and five in the order; was minister in the provinces of Tagalos; and died at Manila, on October 11, 1698.10. The father reader Fray Blas Díaz, son of the convent at Zaragoza; aged twenty-three years, and seven and a half in the order; he was minister in the provinces of Tagalos, and returned to España.11. The father preacher Fray Pedro Beltrán, a native of Valencia, and son of the house at Alcira; aged thirty-two years, and six in the order; he is now living, a minister in the provinces of Bisayas.12. Father Fray Pedro Baldo, son of the convent at Valencia; aged twenty-six years, and nine in the order; was minister in Bisayas, where he died onApril 27, 1716, while prior of the convent at Dumarao.13. The father preacher Fray Juan Barruelo, a native of Candelario, in the bishopric of Plasencia, and son of the convent at Salamanca; aged twenty-four years, and six in the order; was minister in China for several years, and at the present time is definitor and prior of the convent of Apalit in Pampanga.14. The brother chorister Fray Tomás Ortiz, a native of Dueñas, and son of the convent at Valladolid; aged twenty-two years, and three in the order; was minister in China eighteen years, and vicar-provincial of that mission; afterward he was prior of the convent at Manila, and still lives, the present provincial of this province.15. The brother chorister Fray Diego Megía, a native of Madrid, and son of the convent of San Felipe; twenty-one years of age, and three and a half in the order; was minister in the provinces of Tagalos, where he died as prior of the convent of Tanauan, on October 4, 1699.16. The brother chorister Fray José Ruiz, son of the convent at Burgos, and native of that city; aged twenty-two years; is minister of the province of Ilocos, and has been visitor of this province.17. The brother [chorister?] Fray José de Echebel, son of the convent at Zaragoza; aged twenty-two years, and six in the order; was a minister in Bisayas; and died about March, 1706.18. The brother chorister Fray Facundo Trepat, a native of Caspe, son of the convent at Zaragoza; aged twenty years, and three and a half in the order; has been definitor, and is now a minister in the provinces of Bisayas.19. The brother chorister Fray José Bosquet, a native of Valencia, and son of the house at Epila; twenty years of age, and two in the order; is a minister in the provinces of Bisayas, and now definitor of this province.20. The brother chorister Fray Guillermo Sebastián, a son of the house at Vinaroz; aged nineteen years, and two and a half in the order; was a minister in the province of Ilocos, and died as prior of Bantay, on December 13, 1698.21. The brother chorister Fray Eugenio Costales, a son of the convent of Sevilla; aged twenty-one years, and three in the order; is now a minister in the province of Ilocos.22. The brother novice Fray Juan Hidalgo López, a native of Extremadura; aged twenty-eight years; is a minister in the province of Pampanga.23. The brother novice Fray Juan Núñez, a native of Medina del Campo; aged twenty-three years; was a minister in China for many years; and at present is a minister in the province of Ilocos, and its vicar-provincial.24. The brother novice Fray Fernando Ricote, a native of Asturias; aged twenty-eight years; was a minister in Bisayas; and died at Cebú in the year 1698.25. The brother novice Fray Isidro López, a native of Madrid; aged seventeen years; was a minister in the provinces of Pampanga and Tagalos; and died while he was visitor, and prior of Guiguinto, on February 21, 1716.26. The lay brother Fray Francisco de Sevilla, a son of the convent at Játiva; aged thirty-one years, and five in the order; he was eminent in virtue, prayer, and mortification, and rendered much serviceto the convent of Manila, where he met a pious death on March 31, 1711.27. The lay brother Fray Nicolás Codura, a son of the convent at Epila; aged thirty years, and seven in the order; he lives in the convent at Manila, where he has rendered good service, and still does so.All these religious have been very useful to this province in its ministries and instruction, and in the missions of China—the progress of which from their foundation will be set down separately and all together, by way of recapitulation,83ending this history with this chapter. For if I were to continue it further it would be necessary to speak of the living, and [personal] considerations might render the truth liable to suspicion; and although truth is the essential form and the soul of history it cannot become the instructor of the times, or be a [reliable] witness about them, when suspicion can challenge it. I will, however, record in this chapter some of the acts of Don Fausto in his government84—which, although they were just, were rendered intolerable by the violence and harshness with which they were executed; for the body politic of the Manila colony is not fit for so strong cathartic remedies, since its weakness can only endure anodynes and emollients.This gentleman commenced the course of his government with great integrity and rectitude, and veryclean hands—grand qualities from which to expect a good government, although not well liked by all. All his desire, assiduity, and effort were directed to the increase of the royal revenues; and this he kept up to the end of his government, with such extreme application that what appeared to the governor justice seemed [to the people] cruelty. But here Justice used only the edges of the sword, without weighing with the balances that she held in the other hand the difficulties of time and occasion. Don Gabriel de Curucelaegui had not pushed this matter very far before troubles which gave him greater anxiety diverted his mind from this occupation. In a short time Don Fausto acquired great comprehension of the conduct of government and of all the measures which could increase the royal revenues; and he found that a very considerable amount was due to the exchequer, not only from the living but from the dead, from the collections of the royal tributes and from other sources. Don Fausto applied himself to the collection, with excessive rigor, of what the citizens of Manila owed to the royal treasury, without considering that most of the debtors were bankrupt, and almost destitute through lack of means; others were now dead, and search was made for their heirs and executors, in order to compel them to satisfy these claims.85While theseinvestigations were being made, the prisons and fortifications were filled with debtors, more fit to ask alms than to pay their debts; others took refuge in the churches, where they remained a long time without being able to look for means of support. In every direction there were seizures and auctions, exactions and investigations. By this assiduity Don Fausto placed much silver in the royal treasury; but his Majesty does not choose to flay thus his vassals, but rather, as a good shepherd, to shear off the wool without cutting away the skin in which it has its roots. This inflexibility in collecting the debts owed to the royal exchequer, and his great eagerness to increase it, have caused great expenses, some superfluous and others necessary; and these traits in Don Fausto continued throughout the period of his government—which was the longest that has occurred in these islands, since it reached eleven years.86Considering that in these islands there is no equipment of iron-works for making anchors, and that the Dutch of Batavia, as they are so ingenious, have abundance of all that pertains to navigation, he sent Don Pedro de Ariosolo with title of ambassador, accompanied by some Spaniards—Don Martín de Tejada, Don José Pestaño de Cueva, Don Juan de Tejada, and others, among the prominent citizens ofManila. These envoys were very well received in Batavia, and so well did they succeed in their errand that they brought back many and excellent anchors, which were used for many years. This transaction was repeated afterward by Governor Don Domingo de Zabalburu, who sent for the same purpose General Miguel Martínez, Don Gregorio Escalante, Don Juan de San Pedro, and others, whose errand was as successful as that of the former envoys, through the good management and great liberality of the ambassador. Such endeavors have not always had the desired effect; for in the past year of 1717 the present governor, Mariscal Don Fernando Bustillo Bustamente y Rueda, sent General Don Fernando de Angulo as ambassador to Batavia to procure some anchors, but he returned without them.The first galleon that Don Fausto despatched for Nueva España was the “Santo Cristo de Burgos,” in charge of General Don Francisco de Arcocha, his pilot being Lazcano; the voyage was a prosperous one, and the galleon returned in the following year of 1692, in charge of the captain of mounted cuirassiers Don Bernardo de Bayo, who was sent by the viceroy Conde de Galves, who took away that office from Don Francisco de Arcocha. It is said that the cause of this change was resentment on the part of the said Conde because he had in the year 1689 sent Don Gabriel de Arnedo y Escudero, a gentleman of his household, as commander of the galleon—because the commander who had come with the ship, Lucas Mateo de Urquiza, had remained at Acapulco sick (not being willing to follow the second route, which Don Pedro de Ariosolo was taking)—and Don Gabriel de Arnedo y Escuderohad returned in the said galleon “Santo Cristo” as a passenger and not as a commander (although he died on the way); and, annoyed at this, the viceroy had taken the office from Don Francisco de Arcocha and given it to Don Bernardo de Bayo. It would have been better if the galleon had not come at all, for it was wrecked on the return trip, as we shall see later.With Don Gabriel de Arnedo came the auditor Licentiate Don Juan de Ozaeta y Oro, a native of Lima, with his wife and children, who the preceding year had not been able to embark on account of the lack of accommodations in the patache “San Fernando,” in which came the investigating judge and the three auditors. Licentiate Don Juan de Ozaeta was highly esteemed for his learning, and for having been an official of great integrity and uprightness. He completed his six years’ term as auditor of Filipinas, and embarked for Méjico, where he was for many years alcalde of criminal cases for that city, with the same reputation for integrity and rectitude. The new auditors brought orders from his Majesty that two of them should go first to visit the provinces87of these islands, anddraw up an enumeration of the royal tributes, their two associates remaining [at Manila] to serve in the royal Audiencia. For this task two auditors set out—Don Alonso de Abella Fuertes to visit the provinces of Cagayán, Ilocos, and Pampanga; and Don Juan de Sierra to visit those of Cebú, Ogtón, and Panay, although he visited only the last two. After Don Alonso Fuertes had returned from his commission, Licentiate Don Juan de Ozaeta went to visit the provinces of Tagalos, and made the enumeration of the tributes.Don Fausto placed on the stocks the largest galleon that had ever been built; for it was three codos longer than the largest that had been built in the world. This enterprise was carried on by Master-of-camp Don Tomás de Endaya, who by application had become very skilful in this art, and he was therefore the superintendent of this construction; which was completed in less than nine months, to theastonishment of everyone—although with some cause for scandal, since the men worked on it even on the most important feast-days, not stopping even on Holy Thursday. He gave it the name of “San José,” and appointed Don José Madrazo its commander; and it was launched very successfully. It sailed from this headland of Cavite on the day of Sts. Peter and Paul in 1694;88and on July 3, in the night, it was dashed to pieces on the coast of Lubán, and more than four hundred persons were drowned. It was reckoned that if the men had not worked on the feast-days the vessel would have been completed more slowly, and would have sailed many days later, and the furious hurricane that was the cause of its wreck would not have caught it on the sea, with thedeaths of so many persons and the loss of the great amount of merchandise that it carried; for it is considered certain that no larger or richer galleon had plowed the waters of the sea, for the wealth that it carried was incredible.While this loss was so great, one of the most grievous losses that these islands have suffered, it was made worse by the non-arrival of the galleon that was expected that year, the “Santo Cristo de Burgos,” in charge of General Don Bernardo Ignacio del Bayo—who, as we have said, was sent by the viceroy Conde de Galves in the year of 1691, and returned in the same ship the following year; and it put back to the port of Solsogón, after having endured great tempests. It remained at Solsogón in order to continue its voyage the year of 1693, as it did; but it not only failed to reach port, but was wrecked, without our gaining the least knowledge of the place where that occurred. There were some suspicions that it was destroyed by fire (a danger for which there is on the sea no help), for at one of the Marianas Islands were found fragments of burned wood, which were sent [here] by the governor of Filipinas, Don José Madrazo, and were recognized to be of woods that are found in these islands only. Careful search was made for many years along the coasts of South America, and in other regions; but not the least news of this ship has been received. Among the persons who were lost in this galleon was a religious who was most highly esteemed by this province for his great virtue and learning; this was the father reader Fray Francisco de Ugarte, a Vizcayan, a native of Marquina, who came as superior of the mission which reached this province in theyear 1684; he had been sent in this galleon to España, as procurator of the province, to ask for a new reënforcement of missionaries. Much could be said of the great virtue of this religious, of his frequent prayer and mortification, his poverty, his extraordinary humility and affability—which I omit, in order not to seem too partial to him, or expose myself to the censure which I have seen incurred by many historians among the regulars, who have indulged in so excessive praises of this sort that they expose themselves to the charge of being too partial, because the persons eulogized are of their own houses.By these so calamitous events the islands were reduced to a miserable condition, on account of the loss of two good galleons and of so much wealth, belonging to so many that one might say it was the wealth of all [the citizens of Manila]. There was a little alleviation of our affliction that year, but it was so little that it could hardly be regarded as succor—that before the great galleon left Cavite a small patache entered that port which the viceroy of Nueva España had sent with some slight assistance, in charge of Don Andrés de Arriola, a Sevillan gentleman of great courage and renown. He returned to Nueva España in a small vessel which was purchased for 6,000 pesos from a Portuguese merchant named Juan de Abreu; it was so small that the authorities ordered, under heavy penalties, that no citizen should send in this vessel anything except letters, a rule which was enforced most rigorously. This patache made a very prosperous voyage; for, having passed the Marianas Islands, which is the most difficult part of this navigation, and finding that their provisions were nearly gone, and that it was almost impossible to pursue their voyage,divine Providence aided them by revealing to them an unknown island, not set down on any navigation chart. They found it uninhabited by men, but abounding in certain birds, large and heavy, and little inclined to fly, and so easy to catch that the men gave them the name of “fool birds”89either because of their stupidity, or as being the same as those birds which are found in Brasil and some islands of India which the Portuguese calldodos, which is the same astontos[i.e., “stupid”]. The flesh of these birds is very good, and so, by killing many of them and drying their flesh in the wind, the sailors made a very good provision of food. They also found very good water and firewood, so that they were able to continue their voyage to Acapulco. What they most regretted was, that they could not fix the latitude and situation of this island, for lack of seeing the sun; and thus the island became again unknown, and inaccessible for another like emergency. [If its location were known], it would be a great assistance in making easier this arduous and severe navigation from Filipinas to Acapulco.Don Andrés de Arriola was afterward a knight of the Order of Santiago, commander of the Windward fleet, and governor of Vera Cruz and of Pançacola, where he rendered great services to his Majesty King Don Felipe V—his great courage enabling him to furnish large supplies of silver [to the king], despite the perils of the sea and the enemies of the crown, in the time when the armed fleets of Inglaterra and Holanda were infesting the seas and obstructing the commerce with America.Among the losses which Governor Don Faustoexperienced in the time of his government, the greatest in his estimation was the death of his spouse Doña Beatriz de Aróstegui, in 1694; he loved her dearly, an affection deserved by her beauty, the many children that she had borne him, her great virtues, and sweet disposition—for which all the people loved her as the rainbow of peace, as she greatly moderated the choleric disposition of her husband. She died, this Rachel in beauty and Leah in fruitfulness, in the second year of the government of Don Fausto.90She was given a burial with honors in our church at Manila, and in the following year her remains were transferred to a beautiful chapel in the chancel, erected and adorned for this purpose. [This chapel contains the sculptured figure of the lady, with some Latin inscriptions, which are here omitted.] Well was this monument merited by a matron so virtuous, loved and reverenced by all for her great virtues; and her death was all the more regretted on account of her youth. The funeral honors which were solemnized for her were the most splendid ever seen in these islands (and it would be difficult to equal them in any other country, even with great expenditures); for the great abundance in these islands of wax and of the other materials for pomp which can increase the magnificence of functions of this kind, render them very easy. But this abuse is at present greatly moderated, as a result of the recent royal decree which was published that these vain parades be diminished.1Francisco de Mesina was born in Messina, Sicily, in 1614; at the age of fifteen he became a Jesuit novice, and in 1643 came to the Philippines. He acted as minister at the college of Manila during one year, and then went to Camboja with a Spanish expedition who built a ship there, ministering to the Spaniards, and to the natives of the country. For two years he was rector of Silang, and more than twenty years minister to the Chinese at Santa Cruz, near Manila, becoming very proficient in their language. He was three years provincial, and was sent to Macan and Camboja by the governor “on affairs of the royal service;” and he died at Santa Cruz, October 12, 1682. (Murillo Velarde,Hist. Philipinas, fol. 354.)2Spanish,almojarifazgo: export and import duties, as our modern officials would call them. This tax was first collected by the Moors in the cities and coasts of Andalucía, and afterward—in the times of St. Fernando, according to various authors—came to be introduced among the Christians; and they, on accepting or establishing this impost, adopted the name by which the Arabs designated it.—Fray Tirso López(editor of Diaz).3Don Francísco Xavier, in the year 1670 (Murillo Velarde,Hist. de Philipinas, fol. 300).4Francisco Miedes was a native of Madrid, born about 1621; he entered the Jesuit order about 1643, and in 1643 came to the islands. During the first year he was an instructor at the college of Manila; the rest of his life was spent in the missions of Ternate and Siao. He compiled grammars and vocabularies of the dialects spoken in those islands, and performed his missionary labors with great self-sacrifice and devotion, suffering much from poverty and lack of the usual comforts of life. The hardships of this career, and his frequent austerities, broke down his strength, and he finally died at Iloilo, on June 21, 1674. (Murillo Velarde,ut supra, fol. 352 b, 353.)Gerónimo Cebreros was born in Mexico on May 30, 1626, and at the age of twenty-three entered the Jesuit novitiate, and four years later came to the islands. He was a missionary in Ternate and Siao, and for six years the superior of those missions; afterward he labored among the Spaniards and Tagals in Luzón, and died on August 15, 1713. (Ut supra, fol. 400 b.)5Diaz does not give the Christian name of this missionary, but Murillo Velarde says (ut supra, fol. 300 b), that it was Juan de Esquivel; this name, however, is not again mentioned by that author. On fol. 284 he gives the following account of Diego de Esquivel (of whom Juan may have been a brother): “On the sixth of June, 1665, died at Manila Father Diego de Esquivel, at the age of forty-two years, after seventeen years as a member of the Society; he was a native of the said city, and it was there that he entered the Society, in the year 1648. He finished his studies there, and, having been ordained as a priest, was sent to Ternate—where he learned perfectly the language of the natives, of which he wrote a grammar and a vocabulary. Thence he went to Tydore, and afterward to Siao, where the natives were living more as barbarians than as Christians; and he suffered greatly in that island, on account of the poverty of the country. He had his heart set on planting the faith and good morals among that people, by means of preaching, the good example of his life as a religious, and the charity with which he ministered to all; and he gained thereby the great affection of the people of Siao. This was known by Don Sabiniano Manrique de Lara, and therefore after the death of Don Bentura, the king of that island (who left a young son), the governor commissioned Father Esquivel with the government of that kingdom, as it was under the royal protection, to the great satisfaction of the chiefs of its villages; and the superiors [of the order] gave him permission, in so far as it was in accordance with the sacred canons, to act as counselor of the said kingdom. This caused the preservation in our holy faith of the many and glorious missions which this province has in the Orient—which are the island and kingdom of Siao, and the provinces of Manados or Cauripa (which are in the great island of Celebes, or Macazar), with other islands and missions, which he frequently visited, by which he gained many souls to God. He was sent to Ternate as rector, but, moved by affectionate desire for the salvation of his Siaos, he left a father as vice-rector of the college [at Ternate], and returned to Siao. At this time, orders were given to withdraw the garrison from Ternate, and Father Esquivel returned to Manila, and many of those natives accompanied him—in order not to lose the faith, nobly abandoning their native land. They settled in Maragondong, La Estacada, and other places, with the name of Mardicas, and I knew in Maragondong some of them who had been born in Ternate. Through the hardships of this voyage Father Esquivel contracted an illness, which lasted during the remainder of his life. He spent some time as minister at Barás, where his sickness became worse; they carried him to Manila, where he died with great peace and resignation.”Manuel Español was born in Aren, May 11, 1639, and entered the Jesuit order on November 21, 1656. Seven years later he came to the Philippine Islands. He was minister at the college of Manila two years, and afterward labored in the missions of Siao and Ternate for many years. He died in Manila, on March 10, 1684. (Murillo Velarde,ut supra, fol. 356.)6Murillo Velarde says (ut supra, fol. 302): “On the first of November, 1677, the Dutch seized Siao, called thither by Don Geronimo Daras, a rival and enemy of the king Don Francisco (who was a good Catholic, and a friend of the Spaniards); they went to conquer it, and left as governor of the island Robert Paagbrugue. They carried away to Malayo the fathers who were ministering there. They cut down the clove trees, and established several small forts with some artillery; and left there about two hundred men, with a preacher, who instructed the natives in regard to their errors. At first some of the Siaos resisted; but now they are most obstinate heretics, and very bitter enemies of the Catholic religion—as I found in some who strayed to Manila in those days; although some were finally converted, and I baptized a boy of fourteen years who learned the [Christian] doctrine readily.”7i.e., “a time of peace, a time of war.”8Spanish,Del monte sale, quien al monte quema, “indicating that the losses we suffer usually proceed from persons allied to us, or who live near us” (Dominguez).9Here, as in several other places in our text, we omit various pious reflections and citations from Scripture or the fathers of the church, simply through the pressure of valuable historical matter upon our limited space.10i.e., “If for my sake this tempest has arisen, cast me into the sea,” paraphrasing rather than quoting the prophet’s words (Jonah, i, v. 12).11Juan Caballero was born in Córdoba in 1629, and made his profession in the Augustinian order at Sevilla (by a typographical error in Pérez’sCatálogo, in 1637; probably, 1657). He came to Manila in the mission of 1669; three years later, was elected prior of Cebú, and in 1674 prior of Manila, where he died in 1685.12Biographical notices of these friars, and of others mentioned by Diaz in like connection, may be found in Pérez’sCatálogo.13Spanish,colegial del mayor. Acolegio mayoris defined by Dominguez as “a community of youths, laymen of distinguished families, who devote themselves to various studies, living in a certain seclusion, and under a collegiate rector, whom they appoint, usually each year.”14Spanish,catedratico de decreto. TheDecretowas the book compiled by Gratianus which forms the first part of the canon law.15“More properly Konkanis; the modern division of North Canara is part of the territory properly known as the Konkan, and the old Portuguese called the natives of their territory, both those of Goa and the North (properly the Konkanis), and also those to the southward, indiscriminately Canarins.” “The Canarins (who are heathen), are of two sorts, for such as are engaged in trade and other honorable callings are held in much greater respect than those who engage in fishing, or practice mechanical crafts.” Canarin is the Portuguese form of the name applied to the natives of the coast, and interior north of Malabar, as far as and including Goa district; another form of the name is Karnatic, although it is now applied to the Tamil country on the eastern side of the Indian peninsula.—SeeVoyage of Pyrard de Laval(Hakluyt Society Publications, London, 1887–88) and notes by Gray and Bell, i, pp. 375–376, ii, pp. 35, 405–406.16Payo Enriquez de Rivera was a native of Sevilla, and son of the Duke de Alcalá, viceroy of Naples. In 1628 he made profession in the Augustinian order, and after obtaining his degrees in theology and philosophy held various important offices in Spain. In 1657 he was presented to the see of Guatemala, and ten years later to that of Michoacan; soon afterward he was made archbishop of Mexico, which office he assumed in June 1668. The viceroyalty of Mexico becoming vacant by the death of Pedro Nuño Colon, Duke de Veraguas, a few days after taking possession of that government (December, 1673), he was immediately succeeded, by a royal order anticipating this event, by Fray Payo de Rivera, who ruled Nueva España for seven years. Rivera was distinguished by his ability as a ruler, not only in matters ecclesiastical, but in civil and military affairs—to all of which he attended with zeal and prudence; and he was beloved by the people. In July, 1681, he set out for Spain, where he had two important appointments from the government; but he declined these, and retired to the convent of Santa María del Risco. He died on April 8, 1684, honored in both life and death by the government and by his people. (Bancroft’sMexico, iii, pp. 182–187.)17Our Constitutions inhibit such procedure, the applying to courts outside the order. For us, appeals lie only to the Pontiff, who, being the common father of the faithful, is not considered an outsider.—Rev. T. C. Middleton, O.S.A.18i.e., “The party dispossessed must first of all be restored, any other proceeding being deferred.”19Referring to a work by the Jesuit writer Martin Martini (1614–61), who for many years was a prominent missionary in China. This was hisNovus atlas Sinensis(Vienna, 1655), which formed part 10 of the great atlas published by Joannis Blaeu at Amsterdam (1656). Diaz hispanicizes Martini’s name, and rather curiously uses the Italian wordatlantefor “atlas” instead of the Spanishatlas.20More strictly the name Coromandel is applied to the eastern coast of India north of Cape Comorin, and Malabar to the western coast.21i.e., “It shall not be compared with the dyed colors of India” (Job, xxviii, v. 16).22See plan of Madras, and maps of Coromandel coast, in Bellin’sAtlas maritime, iii, fol. 37–39.23The Basilian order was founded by St. Basil, bishop of Cæsarea in Cappadocia. His rule became so popular in the East as to supplant all others; and at this day it alone is recognized and followed by the monks of the Greek Church. This order also made its way into southern Italy, Poland, Hungary, and Russia. Nearly all the convents of Basilian nuns (founded by St. Macrina, sister of Basil), like those of the monks, have embraced the Eastern schism. (Addis and Arnold’sCatholic Dictionary, citing Hélyot’sOrdres monastiques.)24Spanish,crescas, a word not given in the lexicons, but evidently, from the context, to be thus rendered.25See Linschoten’s account of this story of St. Thomas’s preaching in India, and A. C. Burnell’s notes thereon, inVoyage of Linschoten(Hakluyt Society Publications, London, 1885), i, pp. 83–89. Burnell says that this story is unknown to the natives of India, and evidently originated in Syria. The inscription on the alleged tomb of St. Thomas near Madras is now known to be Nestorian, of about the ninth century A. D.26Tercia: the third part of a vara (33.38+ inches), therefore a little more than 11 inches; generally used as a measure of length.27Concepción’s account of this occurrence (Hist. de Philipinas, vii, pp. 258, 259) contains an explanation somewhat remarkable for a period when sanitary science had made little progress, even in Europe.“Governor Don Manuel de Leon was sick from excessive corpulency; and Don Juan de Sarra treated him by making cruel cuts in the flesh of his body. He attended, when these incisions were not yet quite healed, the funeral of Doña Maria del Cuellar, the deceased wife of Auditor Don Francisco Coloma; and in the church the vapors which exhale from buried corpses—which, experience proves, cost those so dear, who enter the church with sores or wounds, as these are poisoned and corrupted by those vapors—had the effect on the governor of opening his wounds, and bringing on a hemorrhage which exhausted him, [and he died. April 11, 1667].”28Salazar relates the disposition of the governor’s estate (Hist. Sant. Rosario, pp. 114, 115), saying that, besides the provincial, Fray Balthasar de Santa Cruz and General Marcos Quintero Ramos were named by León as his executors; referring to the prohibition (see his p. 43) of such administration to the Dominican friars, he adds: “The said fathers could not refuse to accept this onerous charge as executors, not only on account of what our order owed to the deceased, but because of other circumstances which stood in the way and concerned the peace of the community.” He states that Fray San Roman’s death (less than a year after the governor’s) did not prevent the administration of León’s estate and the disposal of his property, which Santa Cruz carried out, the handling of the money being left entirely to Quintero. The governor’s fortune amounted to 250,000 pesos, of which the Dominican order appropriated nothing to itself, the money being almost entirely spent in pious foundations and charitable works. To the Misericordia was given 50,000 pesos, part of which was set aside for the dowries of orphan girls; to León’s native place, 33,000 pesos to found chaplaincies, for the benefit of his soul; 12,000 to rebuild the hospital of San Lazaro at Manila, and a like sum for rebuilding the seminary of Santa Potenciana; and the remainder was spent in various works of piety and charity, for the benefit of the community.29Every province was entitled to choose four definitors and two visitors. In chapters the voting list is published prior to the elections; it contains the name of every person entitled to vote therein, with the position entitling him to vote.—Rev. T. C. Middleton, O.S.A.30Spanish,altura; here meaning the most northern part of the ship’s course, as the ships sailing from Manila took a route far northward to avail themselves of the trade-winds.31This should be Antonio de Letona; his book is entitledPerfecta religiosa(Puebla, Mexico, 1662). See ourVOL. XXXVI, p. 189.32In text,rectores; but, as there is no meaning of that word that properly applies here, we conjecture it to be a typographical error forreceptores.33Francisco Salgado was a native of Galicia, born April 2, 1629. In 1648 he entered the Jesuit order, and in 1662, came to the Philippines. For several years he was teacher in the college of Manila; and afterward rector at Silang. He went to Europe (about 1675?), and returned in 1679 with a mission band; he was rector of the Manila college and twice provincial. He died at Manila on July 14, 1689. (Murillo Velarde,Hist. de Philipinas, fol. 357.)34The MS. does not state what the other relic was, nor is it easy to ascertain; for the English in the latter part of the eighteenth century profaned the church of San Agustín at Manila, and took from it all the relics, in order to avail themselves of the silver of the reliquaries, and of the gold in which many of them were set.—Fray Tirso López.35Juan de Mariana (1536–1624) was one of the most noted writers among the Spanish Jesuits. The work here referred to is that which he published originally in Latin,Historiæ de rebus Hispaniæ libri XXV(Toleti, 1592), which carried the history of the Spanish monarchy down to 1516. His own Spanish version of this work, enlarged and corrected, appeared at Toledo, 1601. Other writers continued this history to 1649 and 1669; and the last of these was extended to 1678 by Felix Lucio de Espinosa y Malo (Madrid, 1678). This work has had many editions, translations, and criticisms—for which see Sommervogel’sBibliothèque Comp. de Jesus. One of Mariana’s works,De rege et regis institutione(Toleti, 1599), was censured by the Parliament of Paris and publicly burned by the executioner in 1610; and the French court asked the Spanish government to suppress it, which request was refused.36That is, the writer’s desire to flatter some influential persons who were enemies of Valenzuela.37The alternation [alternativa] of the elections consisted in this, that during one triennium the offices were held by natives of Spain, and during the next one by those born in the Indias.—Fray Tirso López.38Spanish,pasado en authoridad de cosa juzgada(equivalent to the Latinres adjudicata).39Spanish,se comprometió. With us elections sometimes go bycompromissum; that is, where no result is secured as usual by close ballot the chapter designate a committee to nominate some person, usually with the pledge that the chapter will afterward elect him, and thus ratify the committee’s choice.—Rev. T. C. Middleton, O.S.A.40Among the voters at provincial and general chapters are two classes especially designated by provinces or convents to represent the entire community; these are the definitors and the discreets (VOL. XXXIV, p. 419). The conventual discreet is chosen for the provincial chapter, and is elected by all the voters of a house in chapter assembled. The discreet-general is chosen for the general chapter, by the provincial chapter. At the general chapter every province is entitled to representation by three voters—the provincial, the definitor, and the discreet. At provincial chapter every large house, or convent, is entitled similarly to representation by two voters, the priors and the discreet (there is no definitor for a house).—Rev. T. C. Middleton, O.S.A.41There must be some error in the text—probably made in the transcriptions of Diaz’s manuscript for publication—for Pérez says (Catálogo, p. 140) that these missions contained 160 religious. The father here named is mentioned a little below as Manuel Losada, which name (although it does not appear in Pérez) was probably his baptismal and family name, the other being that assumed by him on entering the order.42No elemental; that is, it was not nebulous—as our astronomers at this time say, arrogating to themselves this discovery, which evidently was not unknown to those of earlier times.—Fray Tirso López.43Roughly estimating from the date here given, it seems probable that the line here mentioned refers to the diameter of the earth. Although that diameter had not been exactly measured at that time, a long step toward this had been taken by Picard of France, who in 1671 made the first really valuable measure of the arc of a meridian, a measure which Isaac Newton used in verifying his idea of gravitation. The ambiguous manner in which the line is mentioned by the writer (supposedly Kino, as cited by Diaz) was probably due to cautious dread lest ecclesiastical penalties be visited on the too definite statement of scientific discoveries; for at that time Mexico was dominated by the Inquisition, by which tribunal the great Galileo had been imprisoned less than fifty years before Kino made these observations. The course of this comet can easily be verified, after making due allowance for the precession of the equinoxes, on any map of the constellations. Information for this note is furnished by Albert S. Flint, astronomer of Washburn Observatory, University of Wisconsin.44Eusebius Kino (or Chino) was a noted mathematician and explorer. Born near Trent in 1644, he entered the Jesuit order at the age of twenty-one, and in 1678 came to America. He soon devoted himself to the California missions, and explored and mapped a large extent of country in Mexico and Lower California. He died at Magdalena, March 15, 1711.45One of the collections of canon law is called “Clementinas” (seeVOL. XXV, p. 226): they were compiled out of the canons of the Council of Vienne (1316) and some of his own constitutions. (Addis and Arnold’sCatholic Dictionary, p. 106.) The father of Bolivar had apparently held the clementina chair of canon law in a university.46Thevihuela(orviguela) was the ancient form of the guitar, or something between it and the violin. It is mentioned as in use, in a poem of the fourteenth century. There werevihuelas de penoiaandvihuelas de arco—the former played with aplectrum, the latter with a bow. Later, the vihuela merged entirely into the guitar. (H. E. Watts, in note on his edition ofDon Quixote[London, 1895], iv, p. 85.)47“Much difficulty was found in raising the required force for the Philippine Islands. Many of the soldiers dreading the climate would desert before reaching Acapulco, and new schemes had to be devised for raising recruits. Thus in 1677 all criminals willing to enlist were pardoned, and 125 pesos a year given them as pay. Still, only a small number could be induced to accept this offer.” (Bancroft,Mexico, iii, p. 185.)48Spanish,quintas esencias(English, “quintessences”); referring to the notion in alchemy of a fifth or last and highest essence or power in a natural body.49Spanish,se parte un pelo en el aire; an idiomatic expression (also writtencortarorhender un cabello), signifying the possession of great penetration, keenness, dexterity; quick perception, much perspicacity. Cf. the common phrases, “to fish for things in the air,” “to catch them while flying,” etc. (Dominguez). The saying perhaps originated in the ability of a good swordsman to cut a hair in two instantly with his sword.50Spanish,dos palos; meaning the two wooden ships used for the Acapulco trade, which was the sole support of the colony.51That is, “mindless, or silly, or without sense;” a neat and keen play on words. The meaning evidently is, that knowledge of law does not consist in mere remembrance of law terms, but in discerning their force and power.—Rev. T. C. Middleton, O.S.A.52“They feared to lose temporal goods, and did not reflect on the life eternal; and thus they lost both.”53This form of bodily mortification can be understood only by those who live in hot countries. In Europa it is no mortification at all, and there is no religious who does not practice it, as being a precept of the rules, which command that neither food nor drink be taken outside of fixed hours. But in intertropical countries, with the suffocating heat and the continual perspiration it is a necessity to drink water and quench one’s thirst with great frequency; and on this account the superiors have to grant dispensations from some prescribed usages that are, if not impossible, exceedingly difficult to fulfil in those countries. As a compensation, there are other forms of mortification which in cold countries are difficult to practice, such as sleeping on the ground, which in the regions that are mentioned above do not merit even the name of mortification.—Fray Tirso López.54Spanish,cilicios: a term originally derived from the name Cilicia, from which country was brought in ancient times a cloth woven of hair, called thereforecilicium; applied to a belt or girdle of haircloth, or of metallic wires woven together, often with projecting points of metal, worn next to the skin by way of mortifying the flesh.55“No one can serve two masters;” in verse 13 of the sixteenth (not seventeenth, as in our text) chapter of Luke’s gospel.56Although difficulties arise in obeying two superiors, it is not impossible, and much less when the respective jurisdiction of each is over different activities—as occurs in the missions and villages directed by religious, in which the superior of the order is responsible for his subordinates conducting themselves as they should in their private lives, and the vicar or bishop watches to see that they are punctual in the discharge of their ministry as missionaries or parish priests. In such cases the gospel text, which speaks of those who command opposite things, does not properly apply.—Fray Tirso López.57Tomás Antonio de la Cerda, Conde de Paredes and Marqués de la Laguna, succeeded Archbishop Rivera as viceroy of Nueva España on November 30, 1680; he held this office six years. During this time the shores of Nueva España were continually harassed by pirates and buccaneers—the most notable event being their capture and sack of Vera Cruz in May, 1683.58This word cannot be found in the Spanish lexicons, and is probably a Siamese word, since on old maps of Siam are numerous place-names which begin with the syllableBan.Bandelmay be a place-name, but more probably designates the trading-post occupied by the Portuguese.59The Windward fleet (armada de Barlovento) was maintained to protect Spanish commerce in the Atlantic between Spain and America. In 1689 it was composed of six ships of the line and a frigate. (Bancroft’sMexico, iii, p. 224.)60Pérez’sCatálogoenumerates forty-five in this mission band. Among them was a priest, Diego Higinio, who for many years ministered to the lepers in Bisayas.61Spanish,hermano mayor, that is, the brother at the head of the association.62The reference is to a passage in canon law, in theCorpus Juris, which runs thus:Si Episcopus à Paganis aut Schismaticis capiatur, non Archiepiscopus, sed Capitulum ... ministrare debebit:...The full citation is:Si Episcopus, “De supplenda negligentia Prælatorum,”lib. i, cap. iii,in Sexto. TheSextus, or sixth book, from which the above is taken, is entitled,Sexti Decretalium Liber, of Pope Boniface VIII; and is described in Addis and Arnold’sCatholic Dictionary, p. 106.—Rev. T. C. Middleton, O.S.A.63i.e., “Courage holds greater sway in a small body.”64That is, who had deserved it before his coming, but thus far had managed to escape punishment.65Spanish,mala feria, “a bad fair;” referring to the annual gathering of buyers at Acapulco on the arrival of the Manila galleon.66“So closely did the government guard against possible independence of the colonists in trade that ships’ companies were prohibited from purchasing goods of the country, and factors and traders on the fleets were not allowed to remain longer than three years in America. No foreigner could trade with the colonies, nor was one permitted to enter a port without special license. In fact the prices of both imports and exports of New Spain, with the exception of the precious metals, were under the arbitrary control of the merchants of Seville, and later of Cádiz. What further increased the drainage of wealth from America was the decadence of manufacturing industries in Spain, owing to the immense influx into the Peninsula of precious metals. The riches poured into the mother country made labor almost unnecessary; hence a general decline in all kinds of industry, and Spain had to resort to foreign markets, not only to supply home consumption but also the demands of her colonies. Merchandise thus procured could only be exported to the American settlements at rates increased by additional duties and merchants’ profits.” Besides the commercial restrictions imposed on the colonies by the home government, other influences depressed trade—forced loans to the king, debased coinage, interference by the church, arbitrary action by civil authorities, contraband trade, the ravages of war, and the depredations of corsairs. “In time of war commerce with the mother country was reduced to the lowest ebb; European goods were poured into the Spanish colonies by neutrals, and the contraband trade was almost openly carried on.” (Bancroft’sMexico, iii, pp. 628–630.)67Regarding the bulls of the Crusade (for which seeVOL. XXVIII, pp. 113–115), the following information is furnished by Rev. Dr. William A. Jones, O.S.A., president of the college of San Agustín, Havana: “So far as I know, there was no special decree suppressing the privileges of theBula Cruzada. As I understand it from those who are well informed, the original privileges contained in theBula Cruzadawere exclusively bestowed upon Spanish subjects, and as a consequence, followed the Spanish flag. The moment the sovereignty of Spain ceased over this island [Cuba], so ceased also the meaning of theBula Cruzadafor these rebels to the old dynasty. But some Cubans continued to adopt the privileges of the Latin American Council which had recently been held in Rome (about five years ago), in virtue of which the privileges regarding fasts and abstinence are almost identical with the oldBula; those privileges were afterward confirmed, and we follow the rules of the Council. As for the Philippines, I infer that theBulaceased there as soon as the Spanish sovereignty ended.”An Augustinian father who has recently come to Villanova from the Philippines states that in those islands they have dispensations for fasts and abstinence, the same as before the revolution; but he could not state the precise date of those dispensations.—Rev. T. C. Middleton, O.S.A.A decree of Leo XIII, April 22, 1899, grants the Cuban bishops authority for ten years to grant dispensations from fasting and abstinence.68Diaz’s statement throws an interesting light on the preparation and publication of theConquistasof Fray Gaspar de San Agustín, which is the work here referred to. At the beginning are various approbations, licenses, etc. The dedication, very flowery and somewhat perfunctory, is made to Doña María de Guadalupe, Duquesa de Avero (with many other titles), as “the learned Minerva, not only of our España but of the new worlds;” it is signed by Fray Manuel de la Cruz, but is undated. The first approbation is signed by Fray Diego de Jesús and other Augustinian officials, at Manila, September 2, 1686; and the license for its publication is signed by the provincial of the order, Juan de Jérez, four days later. The commissary of the Inquisition at Manila, Fray Baltasar de Santa Cruz, O.P., approves it on November 28 following; and the archbishop of Manila, Phelipe Pardo, licenses the publication, on December 2. Nothing was done toward printing it until 1697; for the next document is the approbation of the work, furnished by Alonso Sandin, O.P., who has examined it in obedience to the command of Alonso Portillo de Cardos, vicar-general of the archdiocese of Toledo; this is dated at Madrid, August 8, 1697. Nine days later, Portillo issues the license for printing the book. Next follows the approbation of Fray Diego Florez, past provincial of the Augustinian province of Castilla, dated at Madrid, September 5. Then follow a list of “Erratas,” thirteen in number, signed by Martin de Ascarza, “corrector-general for his Majesty,” dated May 5, 1698; and a certificate (dated May 10) that the price at which the said book may be sold has been fixed by decree of the royal Council at eight maravedis for each printed sheet (pliego). A note at the foot of this page states that the book contains 146pliegos, including unnumbered pages. Nothing is said in any of these documents of Diaz’s connection with the work.69The first Dutch settlement at the present site of Cape Town was made in 1652; it grew very slowly for a long time, for at the end of that century it contained only some eighty private houses. In 1658 negro slaves were carried thither, and later the Dutch sent to Cape Town Javanese criminals who had been sentenced at Batavia to penal servitude, and political prisoners of rank from India, some of whom preferred to remain there for life. With these elements of population and the aboriginal Hottentots arose innumerable mixtures of blood, and the utmost diversity of color and features among the inhabitants. The castle of Good Hope (still standing) was built in 1666–74, as a defense for the colony; and in 1672 a formal purchase of land was made from the Hottentots by the East India Company. The great garden of the Company was partly converted into a nursery for foreign plants and trees by Simon van der Stel, commander of the colony from 1680 to 1699. See Theal’sSouth Africa(New York and London, 1894), pp. 20–57.In 1688–90 nearly 200 Huguenot refugees from France arrived at the Cape, and formed settlements near Cape Town. See Worsfold’sSouth Africa(London, 1895), p. 15.70Desiderius Erasmus was born at Rotterdam October 28, 1467. When a boy, he was sent to a convent; and in 1492 was ordained a priest, at Utrecht. He afterward devoted himself to the study of the classics and of divinity, and to literary work; he resided successively in Paris, England, and Basle. HisColloquiesoffended zealous Catholics, by attacking the superstitions and abuses in the Church; but he was not a supporter of Luther. Erasmus died on July 12, 1536.71They took Father Samper to the island of Paragua, and abandoned him there. When this event was learned in Manila, they sent for him; but on the way he fell into the hands of the Camucon pirates, who took his life.—Fray Tirso López.72Basilitanoobviously refers to some suppressed or extinct see in pagandom, and Fray López would now be styled a “titular bishop.” The word cannot be found in the lexicons or gazetteers of classical, mediæval, and early Christian geographical terms; and it is evidently an adjective of local meaning.—Rev. T. C. Middleton, O.S.A.73See theEpodesof Horatius, i, 2, l. 14; at first referring to the Greeks before Troy, but afterward becoming a general proverb—“Whatever errors the great may commit, the people must atone for.”74Father Fray Joaquín Martínez de Zúñiga, in hisHistoria de Filipinas(pp. 384et seq.), relates the foundation of the curacy of Mariquina, its separation from that of Pasig, and the means by which this was effected, as also the incorporation [that is, again with Pasig] which is here mentioned, and their final separation. And as his account differs considerably from that of Father Diaz, and we lack the data for deciding which of them is correct, we refer the reader to that work that he may examine, compare, and decide. Father Diaz, however, may have remained silent on the vexed questions to which that establishment gave rise, through consideration of prudence and of respect to the living; and in that case there is no contradiction, but justifiable omissions.—Fray Tirso López.The Jesuit account of this controversy is presented by Murillo Velarde inHist. de Philipinas, fol. 344 b, 345.75Melchor Portocarrero, Lasso de la Vega, Conde de Monclove (misprinted in our text Mondova), succeeded the Marqués de la Laguna as viceroy of Mexico, on November 30, 1686; his administration lasted nearly two years, and he was an upright and vigilant ruler. He failed, however, to protect the Indian natives from cruel oppressions by the Spaniards. He was commonly known as Brazo de la Plata, or “Silver Arm,” on account of wearing a false arm, his own having been lost in battle. (Bancroft,Mexico, iii, p. 221.)76“An antiquated term, signifying a togated judge, one of those who in the court composed what was called “the tribunal of alcaldes,” who, together, constituted the fifth tribunal of the famous Council of Castilla. These alcaldes no longer exist, nor does the tribunal which they formed; because an Audiencia has been established at Madrid, according to a decree of January 20, 1834.” (Dominguez.)77Reference is here made to the Book of Wisdom, which is found in the Douay Bible next after Solomon’s “Canticle of Canticles” (“Song of Songs,” in the Protestant Bible); it does not, however, occur in the Vulgate. The passage here cited (in Latin, in Diaz’s text) reads thus in the Douay (English) version: “Learn, ye that are judges of the ends of the earth. Give ear, you that rule the people, and that please yourselves in multitudes of nations. For power is given you by the Lord, and strength by the Most High, who will examine your works, and search out your thoughts: because being ministers of his kingdom, you have not judged rightly, nor kept the law of justice, nor walked according to the will of God. Horribly and speedily will he appear to you: for a most severe judgment shall be for them that bear rule.” These words are found in verses 2–6 of chapter vi.78Gaspar de la Cerda Sandoval Silva y Mendoza, Conde de Galve, assumed the office of viceroy of Nueva España on November 20, 1688. The coasts were infested with corsairs up to 1692, but Galve’s preparations to exterminate them seem to have frightened them away. In 1690 and 1695 he sent expeditions against the French in Santo Domingo; in 1689, one to search for La Salle’s Texas colony; and in 1693–94, to establish the town of Pensacola, Florida. At his own request, he was relieved from the office of viceroy, which he left February 27, 1696. He then returned to Spain, where he died soon afterward.79Perhaps referring to the fact that Pardo was but fifteen years old when he entered the Dominican order, and to his high rank as a theologian and a prelate.80The first of these citations reads in English: “The privilege that you enjoy through my favor you may not employ to my distress.” The second is a school axiom, derived from Aristotle, to be encountered in higher philosophy and metaphysics; it may be found in glossaries or expositions of terms used by schoolmen, but its explanation therein is usually somewhat prolix and even obscure. It may be translated thus: “Whenever any thing (or cause) is of such or such a character (or kind), it possesses that characteristic in higher degree than that which derives therefrom (i.e., than its effect or result).”—Rev. T. C. Middleton, O.S.A.81This doctrine of the Manila cabildo and of the author might at that time be quite current; but since then, by the Concordat of 1851, and especially by the bull of his Holiness Pius IX, the Roman pontiff, issued on August 28, 1873, the church has sanctioned the opposite opinion.—Fray Tirso López.82It should be remembered that this part of theConquistaswas written in 1718.—Fray Tirso López.83This recapitulation or resumé of the labors of our missionaries in China was either not written by Father Diaz, or he wrote it in a separate book which we do not possess.—Fray Tirso López.84One of the most important acts of this governor was the publication (October 1, 1696) of a revision of the “Ordinances of good government” which Corcuera had enacted in 1642; some account of these will be given in a later volume.85“He devoted himself to the recovery of the immense sums which were due to the king from the citizens of Manila; and with these he rebuilt the governor’s palace, added to it the halls for the royal Audiencia, and in the lower story offices for the bureau of accounts, established the jail for the court, and began the royal storehouses. By various expedients he contrived the saving of thousands of pesos to the royal treasury, sums which now are deducted from the situado—although this was partly done by greatly curtailing the pay of both officers and soldiers, for which he deserves little praise. To the royal treasury of Mexico he saved more than five hundred thousand pesos which it was owing to that of Philipinas in situados.” (Zúñiga’sHistoria, p. 394.)86The sentence pronounced in the residencia of Governor Cruzat y Gongora (published June 6, 1602) is given in full in the Ventura del Arco MSS. (Ayer library), iv, pp. 209–234. Some forty charges were made against him; some were sustained, making him liable to judgments of about 31,000 pesos; others were referred to the home government; but on the majority he was acquitted.87In the Ventura del Arco MSS. (Ayer library), iv, pp. 235–244, is a summary of a long document, a “Vindication of the official acts performed in the visitation of Camarines by Licentiate Don Francisco Gueruela, member of his Majesty’s Council and alcalde of court in the royal Audiencia of these islands, and visitor for the Audiencia in that province in the past year, 1702.” The summary reads as follows:It is divided into three parts: the first contains, besides the preface, a brief summary of all the edicts which were published in those villages, and which are being brought out by his order. The second comprises a more than succinct relation of the false charges which the said visitation had encountered, and edicts about which with Christian impiety they had dissembled to him. The third is reduced to a brief legal demonstration of the authority which the visitor possesses to institute summary legal proceedings against the religious who are in charge of doctrinas, without danger from the bullIn cænaor any other censure whatever.In the preface—which is crammed with citations from the holy fathers, the Scriptures, and [various other] writers—the zealous [flamante] auditor Gueruela says that he spent a month in obtaining information about the condition of the villages in the province of Camarines, before he began the visitation; and in that time, through the investigations which he made, he learned that the evils which the religious teachers cause to the Indians were deeply rooted, and required an effective remedy. He says that as he was uncertain by what means to carry out his purposes, he undertook first, to induce the religious, through persuasion and careful consideration, to agree to a reform of the abuses with which they were oppressing the Indians; but that, as they paid no attention to this, he had no other recourse than to carry out the visitation, in spite of his fear that the religious in the doctrinas would oppose him, and that they might as a last resort renounce their charges and entirely abandon the villages, which was or would be a misfortune demanding very careful consideration. But [he felt] that justice and right had greater power [than these considerations], in order to liberate from slavery the 30,000 souls of that province, whose ruin was being brought about by the sixteen religious who were administering those villages, who were receiving more than 19,000 pesos.Part first(In which is contained the summary of all the edicts published in the visitation, and the attestation of them separately.)1. That the natives shall not contribute to the curas of the doctrinas any food supplies without pay for the value of these.2. That they shall not perform any labor or personal services for the said religious without pay.3. That the same be understood for the plain sewing, the spinning, and the embroidery for the churches and the sacristies, for the inside garments of the religious and their servants.4. That the young girls [dalagas] shall not sweep the churches and their courts; and that, in their place, twenty young men [baguntaos] and the boys in the schools shall assist.5. The said girls shall not pound rice as arepartimientofor the religious, or for their treasurers or agents [sindicos o fiscales]; nor shall they go to the convent for the unthreshed rice [palay], nor deliver that which has been cleaned. All this shall be in the charge of the gobernadorcillos, their constables, and other officials, who shall transport the said produce, see that the rice is pounded, and deliver it, to the satisfaction of the religious.6. Food, wax, candles, etc., shall not be collected from the natives under any pretext of usage, custom, or devotion; nor shall they be obliged to [render] personal services without pay.7. They shall not be domestics, cooks,mananguetes, fishermen, gardeners, or [act in] other personal employ for the religious, without pay.8. Each entire tribute shall pay three reals a year as a contribution to the festivities of the Monument [on Holy Thursday], theSanctorum[i.e., a tax paid by the natives above sixteen years, to the church], and thePintacasi; and four gantas of palay rice besides, for theDefunctorum[i.e., masses for the dead?].9. At the feast of St. Francis the natives shall not work without pay, or at their own cost, in thepalas-palas[i.e., cutting of?] bamboo frames and bejucos, except when they fail to pay the real for thePintacasi. [This word is defined in Noceda and Sanlucar’s TagalVocabulario, “to aid another in seedtime, gratuitously.”]10. The support orpacaenof the religious shall not be contributed gratis in the large villages; and in the small ones the obligations which the Indians may have formed shall be fulfilled; but if they have not done so, as they have no obligations they shall not contribute without pay.11. There shall be no fiscals appointed in the villages by the religious, but only guardians, without rods; nor shall there be constables; and they shall not be authorized to arrest, flog, or punish the natives.12. The father ministers have no temporal jurisdiction over their parishioners; and as little have they ecclesiastical jurisdiction, except in the tribunal of conscience, and for admonishing and instructing the people, administering the sacraments, saying mass, and teaching the [Christian] doctrine, etc.13. For the same reason the civil government of the villages is not in their keeping; nor shall the [local] authorities ask permission from the religious to execute the orders of their alcaldes-mayor, or to entertain travelers and furnish them what they need for its just value.14. The wills, contracts, and obligations of the Indians which shall hereafter be made, must be sent to the record-office of the alcalde-mayor, without registering them in the convents.15. The religious in charge of doctrinas have no authority to arrest, flog, or punish the natives, either in person or through intervening agencies; and the Indians, both men and women, must not allow themselves to be arrested or flogged by the religious. If this is done by order of the syndics and fiscals, let them defend themselves against the judges in what way they can.16. Nothing shall be collected from the natives for burials, baptisms, and marriages.Then follow comments on these regulations, and in vindication of them—exceedingly prolix on account of being full of citations, some timely and others the opposite. He states therein that for the service of the parish churches he ordered that the following should render assistance: Four servants for the parochial house; one doorkeeper for each convent; and people enough to carry the hammocks and litters [talabones] when the minister shall go forth to administer the sacraments. Two sacristans; and the acolytes and the singers for the services in the churches. Twenty young men [baguntaos], to sweep the churches and their courts every week or every day. Two laundresses, for keeping clean the cloths and vestments in the sacristies. All the young girls [dalagas], but outside of the convents, to embroider and sew all the articles of cloth that are necessary for divine worship. A guardian who shall notify the religious of matters pertaining to their obligations. A syndic, who shall attend to collecting what belongs to them.[He says] that the oppressions which are caused by the service which was compulsory in furnishing the dalagas consisted in the following: Under the pretext of needlework and embroidery, the religious compelled the dalagas to be in continual attendance in the houses of the syndics and mistresses, where they not only sewed and embroidered the articles for the sacristy, but also the inner garments of the religious and the outer garments of their servants. Besides, they must do whatever was commanded them by the mistresses themselves, and their fiscals and syndics, and the fields of all these were sown with grain, without pay, by the wretched dalagas. At the same time, assessments were levied annually in each village for [church] ornaments; and this sum, in the village of Caramuan alone, amounted to 800 pesos the year before. It must be considered that, besides these things, the villages were burdened by the maintenance (at their own cost) of two or three pavilions [camarines; for temporary churches], for extra supplies of timber of all sizes, and also limestone, for the repairs and adornment of the churches.After presenting various considerations, he proceeds to refute the false charges which the Franciscan religious published against him, who said that he had treated them as if they were criminals; that he had falsified the edicts, varying them from the original process; and that all the declarations of the witnesses were false, as also the remonstrances of the villages.88In the text, misprinted 1684. Occasional typographical errors are found in the printed edition of Diaz, which we correct in our text.89Spanish,pájaros bobos; evidently referring to the bird commonly known as “booby” (VOL. XVII, p. 130).90Governor Cruzat y Gongora died at sea, on the voyage from Manila to Acapulco, on November 5, 1702; and his youngest daughter on December 12 of the same year. (Ventura del Arco MSS., iv, p. 245.)

Chapter XXOn the third day after the solemn entry of the governor, the religious of the mission here by father Fray Álvaro de Benavente made their entrance intothe convent of Manila; and on July 28 a private session of the definitory was held in order to admit and adopt them into this province. The following is a list of them:1. Father Fray Diego Bañales, a native of Coruña, and a son of the convent at Santiago; aged forty years, and twenty-three in the order; a preacher and confessor. He came as confessor to the governor’s wife; was prior of Guadalupe, a definitor, and president of the chapter; and died at Manila, on January 29, 1706.2. The father reader Fray Carlos Terrazas, a son of the house at Valencia, thirty-two years old and having professed sixteen years before; he was minister in the Pintados or Bisayas provinces, and of very great virtue; he died in the convent of Dumarao, on October 18, 1694.3. The father reader Fray Nicolás Bernet, a native of the town of Epila, and son of the convent at Zaragoza; twenty-seven years old, and a professed for ten years; he was prior of Cebú; and died at Manila, on May 1, 1701.4. The father preacher Fray José de Ribera, a native of Madrid, and son of the convent of San Felipe; forty years of age, and twenty-three in the order; was minister in the provinces of Tagalos; and died at Pasig on May 21, 1706.5. The father preacher Fray Gelasio Giménez, a son of the convent at Valencia; twenty-seven years of age, and ten and a half in the order; was minister in the province of Ilocos; and died there on August 12, 1694.6. The father reader Fray José Carbonel, son of the convent at Valencia, and master of the studentstherein; twenty-five years old, and nine in the order; was minister in the province of Ilocos; and died at the village of Candong, on March 19, 1711.7. The father preacher Fray Martín Fuentes, a son of the convent at Zaragoza; twenty-seven years old, and nine years and four months in the order; has been a minister in the province of Pampanga, and a definitor; and is still82living, a minister in Bisayas, and examiner of literature for the Holy Office.8. The father preacher Fray Nicolás Servent, a native of Valencia, son of the house at Alcoy; aged twenty-eight years, and ten in the order. He is still living, a minister in the province of Pampanga, the prior of Macabebe.9. The father preacher Fray José de Aranda, a native of Estella, and son of the convent at Zaragoza; aged thirty-one years, and five in the order; was minister in the provinces of Tagalos; and died at Manila, on October 11, 1698.10. The father reader Fray Blas Díaz, son of the convent at Zaragoza; aged twenty-three years, and seven and a half in the order; he was minister in the provinces of Tagalos, and returned to España.11. The father preacher Fray Pedro Beltrán, a native of Valencia, and son of the house at Alcira; aged thirty-two years, and six in the order; he is now living, a minister in the provinces of Bisayas.12. Father Fray Pedro Baldo, son of the convent at Valencia; aged twenty-six years, and nine in the order; was minister in Bisayas, where he died onApril 27, 1716, while prior of the convent at Dumarao.13. The father preacher Fray Juan Barruelo, a native of Candelario, in the bishopric of Plasencia, and son of the convent at Salamanca; aged twenty-four years, and six in the order; was minister in China for several years, and at the present time is definitor and prior of the convent of Apalit in Pampanga.14. The brother chorister Fray Tomás Ortiz, a native of Dueñas, and son of the convent at Valladolid; aged twenty-two years, and three in the order; was minister in China eighteen years, and vicar-provincial of that mission; afterward he was prior of the convent at Manila, and still lives, the present provincial of this province.15. The brother chorister Fray Diego Megía, a native of Madrid, and son of the convent of San Felipe; twenty-one years of age, and three and a half in the order; was minister in the provinces of Tagalos, where he died as prior of the convent of Tanauan, on October 4, 1699.16. The brother chorister Fray José Ruiz, son of the convent at Burgos, and native of that city; aged twenty-two years; is minister of the province of Ilocos, and has been visitor of this province.17. The brother [chorister?] Fray José de Echebel, son of the convent at Zaragoza; aged twenty-two years, and six in the order; was a minister in Bisayas; and died about March, 1706.18. The brother chorister Fray Facundo Trepat, a native of Caspe, son of the convent at Zaragoza; aged twenty years, and three and a half in the order; has been definitor, and is now a minister in the provinces of Bisayas.19. The brother chorister Fray José Bosquet, a native of Valencia, and son of the house at Epila; twenty years of age, and two in the order; is a minister in the provinces of Bisayas, and now definitor of this province.20. The brother chorister Fray Guillermo Sebastián, a son of the house at Vinaroz; aged nineteen years, and two and a half in the order; was a minister in the province of Ilocos, and died as prior of Bantay, on December 13, 1698.21. The brother chorister Fray Eugenio Costales, a son of the convent of Sevilla; aged twenty-one years, and three in the order; is now a minister in the province of Ilocos.22. The brother novice Fray Juan Hidalgo López, a native of Extremadura; aged twenty-eight years; is a minister in the province of Pampanga.23. The brother novice Fray Juan Núñez, a native of Medina del Campo; aged twenty-three years; was a minister in China for many years; and at present is a minister in the province of Ilocos, and its vicar-provincial.24. The brother novice Fray Fernando Ricote, a native of Asturias; aged twenty-eight years; was a minister in Bisayas; and died at Cebú in the year 1698.25. The brother novice Fray Isidro López, a native of Madrid; aged seventeen years; was a minister in the provinces of Pampanga and Tagalos; and died while he was visitor, and prior of Guiguinto, on February 21, 1716.26. The lay brother Fray Francisco de Sevilla, a son of the convent at Játiva; aged thirty-one years, and five in the order; he was eminent in virtue, prayer, and mortification, and rendered much serviceto the convent of Manila, where he met a pious death on March 31, 1711.27. The lay brother Fray Nicolás Codura, a son of the convent at Epila; aged thirty years, and seven in the order; he lives in the convent at Manila, where he has rendered good service, and still does so.All these religious have been very useful to this province in its ministries and instruction, and in the missions of China—the progress of which from their foundation will be set down separately and all together, by way of recapitulation,83ending this history with this chapter. For if I were to continue it further it would be necessary to speak of the living, and [personal] considerations might render the truth liable to suspicion; and although truth is the essential form and the soul of history it cannot become the instructor of the times, or be a [reliable] witness about them, when suspicion can challenge it. I will, however, record in this chapter some of the acts of Don Fausto in his government84—which, although they were just, were rendered intolerable by the violence and harshness with which they were executed; for the body politic of the Manila colony is not fit for so strong cathartic remedies, since its weakness can only endure anodynes and emollients.This gentleman commenced the course of his government with great integrity and rectitude, and veryclean hands—grand qualities from which to expect a good government, although not well liked by all. All his desire, assiduity, and effort were directed to the increase of the royal revenues; and this he kept up to the end of his government, with such extreme application that what appeared to the governor justice seemed [to the people] cruelty. But here Justice used only the edges of the sword, without weighing with the balances that she held in the other hand the difficulties of time and occasion. Don Gabriel de Curucelaegui had not pushed this matter very far before troubles which gave him greater anxiety diverted his mind from this occupation. In a short time Don Fausto acquired great comprehension of the conduct of government and of all the measures which could increase the royal revenues; and he found that a very considerable amount was due to the exchequer, not only from the living but from the dead, from the collections of the royal tributes and from other sources. Don Fausto applied himself to the collection, with excessive rigor, of what the citizens of Manila owed to the royal treasury, without considering that most of the debtors were bankrupt, and almost destitute through lack of means; others were now dead, and search was made for their heirs and executors, in order to compel them to satisfy these claims.85While theseinvestigations were being made, the prisons and fortifications were filled with debtors, more fit to ask alms than to pay their debts; others took refuge in the churches, where they remained a long time without being able to look for means of support. In every direction there were seizures and auctions, exactions and investigations. By this assiduity Don Fausto placed much silver in the royal treasury; but his Majesty does not choose to flay thus his vassals, but rather, as a good shepherd, to shear off the wool without cutting away the skin in which it has its roots. This inflexibility in collecting the debts owed to the royal exchequer, and his great eagerness to increase it, have caused great expenses, some superfluous and others necessary; and these traits in Don Fausto continued throughout the period of his government—which was the longest that has occurred in these islands, since it reached eleven years.86Considering that in these islands there is no equipment of iron-works for making anchors, and that the Dutch of Batavia, as they are so ingenious, have abundance of all that pertains to navigation, he sent Don Pedro de Ariosolo with title of ambassador, accompanied by some Spaniards—Don Martín de Tejada, Don José Pestaño de Cueva, Don Juan de Tejada, and others, among the prominent citizens ofManila. These envoys were very well received in Batavia, and so well did they succeed in their errand that they brought back many and excellent anchors, which were used for many years. This transaction was repeated afterward by Governor Don Domingo de Zabalburu, who sent for the same purpose General Miguel Martínez, Don Gregorio Escalante, Don Juan de San Pedro, and others, whose errand was as successful as that of the former envoys, through the good management and great liberality of the ambassador. Such endeavors have not always had the desired effect; for in the past year of 1717 the present governor, Mariscal Don Fernando Bustillo Bustamente y Rueda, sent General Don Fernando de Angulo as ambassador to Batavia to procure some anchors, but he returned without them.The first galleon that Don Fausto despatched for Nueva España was the “Santo Cristo de Burgos,” in charge of General Don Francisco de Arcocha, his pilot being Lazcano; the voyage was a prosperous one, and the galleon returned in the following year of 1692, in charge of the captain of mounted cuirassiers Don Bernardo de Bayo, who was sent by the viceroy Conde de Galves, who took away that office from Don Francisco de Arcocha. It is said that the cause of this change was resentment on the part of the said Conde because he had in the year 1689 sent Don Gabriel de Arnedo y Escudero, a gentleman of his household, as commander of the galleon—because the commander who had come with the ship, Lucas Mateo de Urquiza, had remained at Acapulco sick (not being willing to follow the second route, which Don Pedro de Ariosolo was taking)—and Don Gabriel de Arnedo y Escuderohad returned in the said galleon “Santo Cristo” as a passenger and not as a commander (although he died on the way); and, annoyed at this, the viceroy had taken the office from Don Francisco de Arcocha and given it to Don Bernardo de Bayo. It would have been better if the galleon had not come at all, for it was wrecked on the return trip, as we shall see later.With Don Gabriel de Arnedo came the auditor Licentiate Don Juan de Ozaeta y Oro, a native of Lima, with his wife and children, who the preceding year had not been able to embark on account of the lack of accommodations in the patache “San Fernando,” in which came the investigating judge and the three auditors. Licentiate Don Juan de Ozaeta was highly esteemed for his learning, and for having been an official of great integrity and uprightness. He completed his six years’ term as auditor of Filipinas, and embarked for Méjico, where he was for many years alcalde of criminal cases for that city, with the same reputation for integrity and rectitude. The new auditors brought orders from his Majesty that two of them should go first to visit the provinces87of these islands, anddraw up an enumeration of the royal tributes, their two associates remaining [at Manila] to serve in the royal Audiencia. For this task two auditors set out—Don Alonso de Abella Fuertes to visit the provinces of Cagayán, Ilocos, and Pampanga; and Don Juan de Sierra to visit those of Cebú, Ogtón, and Panay, although he visited only the last two. After Don Alonso Fuertes had returned from his commission, Licentiate Don Juan de Ozaeta went to visit the provinces of Tagalos, and made the enumeration of the tributes.Don Fausto placed on the stocks the largest galleon that had ever been built; for it was three codos longer than the largest that had been built in the world. This enterprise was carried on by Master-of-camp Don Tomás de Endaya, who by application had become very skilful in this art, and he was therefore the superintendent of this construction; which was completed in less than nine months, to theastonishment of everyone—although with some cause for scandal, since the men worked on it even on the most important feast-days, not stopping even on Holy Thursday. He gave it the name of “San José,” and appointed Don José Madrazo its commander; and it was launched very successfully. It sailed from this headland of Cavite on the day of Sts. Peter and Paul in 1694;88and on July 3, in the night, it was dashed to pieces on the coast of Lubán, and more than four hundred persons were drowned. It was reckoned that if the men had not worked on the feast-days the vessel would have been completed more slowly, and would have sailed many days later, and the furious hurricane that was the cause of its wreck would not have caught it on the sea, with thedeaths of so many persons and the loss of the great amount of merchandise that it carried; for it is considered certain that no larger or richer galleon had plowed the waters of the sea, for the wealth that it carried was incredible.While this loss was so great, one of the most grievous losses that these islands have suffered, it was made worse by the non-arrival of the galleon that was expected that year, the “Santo Cristo de Burgos,” in charge of General Don Bernardo Ignacio del Bayo—who, as we have said, was sent by the viceroy Conde de Galves in the year of 1691, and returned in the same ship the following year; and it put back to the port of Solsogón, after having endured great tempests. It remained at Solsogón in order to continue its voyage the year of 1693, as it did; but it not only failed to reach port, but was wrecked, without our gaining the least knowledge of the place where that occurred. There were some suspicions that it was destroyed by fire (a danger for which there is on the sea no help), for at one of the Marianas Islands were found fragments of burned wood, which were sent [here] by the governor of Filipinas, Don José Madrazo, and were recognized to be of woods that are found in these islands only. Careful search was made for many years along the coasts of South America, and in other regions; but not the least news of this ship has been received. Among the persons who were lost in this galleon was a religious who was most highly esteemed by this province for his great virtue and learning; this was the father reader Fray Francisco de Ugarte, a Vizcayan, a native of Marquina, who came as superior of the mission which reached this province in theyear 1684; he had been sent in this galleon to España, as procurator of the province, to ask for a new reënforcement of missionaries. Much could be said of the great virtue of this religious, of his frequent prayer and mortification, his poverty, his extraordinary humility and affability—which I omit, in order not to seem too partial to him, or expose myself to the censure which I have seen incurred by many historians among the regulars, who have indulged in so excessive praises of this sort that they expose themselves to the charge of being too partial, because the persons eulogized are of their own houses.By these so calamitous events the islands were reduced to a miserable condition, on account of the loss of two good galleons and of so much wealth, belonging to so many that one might say it was the wealth of all [the citizens of Manila]. There was a little alleviation of our affliction that year, but it was so little that it could hardly be regarded as succor—that before the great galleon left Cavite a small patache entered that port which the viceroy of Nueva España had sent with some slight assistance, in charge of Don Andrés de Arriola, a Sevillan gentleman of great courage and renown. He returned to Nueva España in a small vessel which was purchased for 6,000 pesos from a Portuguese merchant named Juan de Abreu; it was so small that the authorities ordered, under heavy penalties, that no citizen should send in this vessel anything except letters, a rule which was enforced most rigorously. This patache made a very prosperous voyage; for, having passed the Marianas Islands, which is the most difficult part of this navigation, and finding that their provisions were nearly gone, and that it was almost impossible to pursue their voyage,divine Providence aided them by revealing to them an unknown island, not set down on any navigation chart. They found it uninhabited by men, but abounding in certain birds, large and heavy, and little inclined to fly, and so easy to catch that the men gave them the name of “fool birds”89either because of their stupidity, or as being the same as those birds which are found in Brasil and some islands of India which the Portuguese calldodos, which is the same astontos[i.e., “stupid”]. The flesh of these birds is very good, and so, by killing many of them and drying their flesh in the wind, the sailors made a very good provision of food. They also found very good water and firewood, so that they were able to continue their voyage to Acapulco. What they most regretted was, that they could not fix the latitude and situation of this island, for lack of seeing the sun; and thus the island became again unknown, and inaccessible for another like emergency. [If its location were known], it would be a great assistance in making easier this arduous and severe navigation from Filipinas to Acapulco.Don Andrés de Arriola was afterward a knight of the Order of Santiago, commander of the Windward fleet, and governor of Vera Cruz and of Pançacola, where he rendered great services to his Majesty King Don Felipe V—his great courage enabling him to furnish large supplies of silver [to the king], despite the perils of the sea and the enemies of the crown, in the time when the armed fleets of Inglaterra and Holanda were infesting the seas and obstructing the commerce with America.Among the losses which Governor Don Faustoexperienced in the time of his government, the greatest in his estimation was the death of his spouse Doña Beatriz de Aróstegui, in 1694; he loved her dearly, an affection deserved by her beauty, the many children that she had borne him, her great virtues, and sweet disposition—for which all the people loved her as the rainbow of peace, as she greatly moderated the choleric disposition of her husband. She died, this Rachel in beauty and Leah in fruitfulness, in the second year of the government of Don Fausto.90She was given a burial with honors in our church at Manila, and in the following year her remains were transferred to a beautiful chapel in the chancel, erected and adorned for this purpose. [This chapel contains the sculptured figure of the lady, with some Latin inscriptions, which are here omitted.] Well was this monument merited by a matron so virtuous, loved and reverenced by all for her great virtues; and her death was all the more regretted on account of her youth. The funeral honors which were solemnized for her were the most splendid ever seen in these islands (and it would be difficult to equal them in any other country, even with great expenditures); for the great abundance in these islands of wax and of the other materials for pomp which can increase the magnificence of functions of this kind, render them very easy. But this abuse is at present greatly moderated, as a result of the recent royal decree which was published that these vain parades be diminished.1Francisco de Mesina was born in Messina, Sicily, in 1614; at the age of fifteen he became a Jesuit novice, and in 1643 came to the Philippines. He acted as minister at the college of Manila during one year, and then went to Camboja with a Spanish expedition who built a ship there, ministering to the Spaniards, and to the natives of the country. For two years he was rector of Silang, and more than twenty years minister to the Chinese at Santa Cruz, near Manila, becoming very proficient in their language. He was three years provincial, and was sent to Macan and Camboja by the governor “on affairs of the royal service;” and he died at Santa Cruz, October 12, 1682. (Murillo Velarde,Hist. Philipinas, fol. 354.)2Spanish,almojarifazgo: export and import duties, as our modern officials would call them. This tax was first collected by the Moors in the cities and coasts of Andalucía, and afterward—in the times of St. Fernando, according to various authors—came to be introduced among the Christians; and they, on accepting or establishing this impost, adopted the name by which the Arabs designated it.—Fray Tirso López(editor of Diaz).3Don Francísco Xavier, in the year 1670 (Murillo Velarde,Hist. de Philipinas, fol. 300).4Francisco Miedes was a native of Madrid, born about 1621; he entered the Jesuit order about 1643, and in 1643 came to the islands. During the first year he was an instructor at the college of Manila; the rest of his life was spent in the missions of Ternate and Siao. He compiled grammars and vocabularies of the dialects spoken in those islands, and performed his missionary labors with great self-sacrifice and devotion, suffering much from poverty and lack of the usual comforts of life. The hardships of this career, and his frequent austerities, broke down his strength, and he finally died at Iloilo, on June 21, 1674. (Murillo Velarde,ut supra, fol. 352 b, 353.)Gerónimo Cebreros was born in Mexico on May 30, 1626, and at the age of twenty-three entered the Jesuit novitiate, and four years later came to the islands. He was a missionary in Ternate and Siao, and for six years the superior of those missions; afterward he labored among the Spaniards and Tagals in Luzón, and died on August 15, 1713. (Ut supra, fol. 400 b.)5Diaz does not give the Christian name of this missionary, but Murillo Velarde says (ut supra, fol. 300 b), that it was Juan de Esquivel; this name, however, is not again mentioned by that author. On fol. 284 he gives the following account of Diego de Esquivel (of whom Juan may have been a brother): “On the sixth of June, 1665, died at Manila Father Diego de Esquivel, at the age of forty-two years, after seventeen years as a member of the Society; he was a native of the said city, and it was there that he entered the Society, in the year 1648. He finished his studies there, and, having been ordained as a priest, was sent to Ternate—where he learned perfectly the language of the natives, of which he wrote a grammar and a vocabulary. Thence he went to Tydore, and afterward to Siao, where the natives were living more as barbarians than as Christians; and he suffered greatly in that island, on account of the poverty of the country. He had his heart set on planting the faith and good morals among that people, by means of preaching, the good example of his life as a religious, and the charity with which he ministered to all; and he gained thereby the great affection of the people of Siao. This was known by Don Sabiniano Manrique de Lara, and therefore after the death of Don Bentura, the king of that island (who left a young son), the governor commissioned Father Esquivel with the government of that kingdom, as it was under the royal protection, to the great satisfaction of the chiefs of its villages; and the superiors [of the order] gave him permission, in so far as it was in accordance with the sacred canons, to act as counselor of the said kingdom. This caused the preservation in our holy faith of the many and glorious missions which this province has in the Orient—which are the island and kingdom of Siao, and the provinces of Manados or Cauripa (which are in the great island of Celebes, or Macazar), with other islands and missions, which he frequently visited, by which he gained many souls to God. He was sent to Ternate as rector, but, moved by affectionate desire for the salvation of his Siaos, he left a father as vice-rector of the college [at Ternate], and returned to Siao. At this time, orders were given to withdraw the garrison from Ternate, and Father Esquivel returned to Manila, and many of those natives accompanied him—in order not to lose the faith, nobly abandoning their native land. They settled in Maragondong, La Estacada, and other places, with the name of Mardicas, and I knew in Maragondong some of them who had been born in Ternate. Through the hardships of this voyage Father Esquivel contracted an illness, which lasted during the remainder of his life. He spent some time as minister at Barás, where his sickness became worse; they carried him to Manila, where he died with great peace and resignation.”Manuel Español was born in Aren, May 11, 1639, and entered the Jesuit order on November 21, 1656. Seven years later he came to the Philippine Islands. He was minister at the college of Manila two years, and afterward labored in the missions of Siao and Ternate for many years. He died in Manila, on March 10, 1684. (Murillo Velarde,ut supra, fol. 356.)6Murillo Velarde says (ut supra, fol. 302): “On the first of November, 1677, the Dutch seized Siao, called thither by Don Geronimo Daras, a rival and enemy of the king Don Francisco (who was a good Catholic, and a friend of the Spaniards); they went to conquer it, and left as governor of the island Robert Paagbrugue. They carried away to Malayo the fathers who were ministering there. They cut down the clove trees, and established several small forts with some artillery; and left there about two hundred men, with a preacher, who instructed the natives in regard to their errors. At first some of the Siaos resisted; but now they are most obstinate heretics, and very bitter enemies of the Catholic religion—as I found in some who strayed to Manila in those days; although some were finally converted, and I baptized a boy of fourteen years who learned the [Christian] doctrine readily.”7i.e., “a time of peace, a time of war.”8Spanish,Del monte sale, quien al monte quema, “indicating that the losses we suffer usually proceed from persons allied to us, or who live near us” (Dominguez).9Here, as in several other places in our text, we omit various pious reflections and citations from Scripture or the fathers of the church, simply through the pressure of valuable historical matter upon our limited space.10i.e., “If for my sake this tempest has arisen, cast me into the sea,” paraphrasing rather than quoting the prophet’s words (Jonah, i, v. 12).11Juan Caballero was born in Córdoba in 1629, and made his profession in the Augustinian order at Sevilla (by a typographical error in Pérez’sCatálogo, in 1637; probably, 1657). He came to Manila in the mission of 1669; three years later, was elected prior of Cebú, and in 1674 prior of Manila, where he died in 1685.12Biographical notices of these friars, and of others mentioned by Diaz in like connection, may be found in Pérez’sCatálogo.13Spanish,colegial del mayor. Acolegio mayoris defined by Dominguez as “a community of youths, laymen of distinguished families, who devote themselves to various studies, living in a certain seclusion, and under a collegiate rector, whom they appoint, usually each year.”14Spanish,catedratico de decreto. TheDecretowas the book compiled by Gratianus which forms the first part of the canon law.15“More properly Konkanis; the modern division of North Canara is part of the territory properly known as the Konkan, and the old Portuguese called the natives of their territory, both those of Goa and the North (properly the Konkanis), and also those to the southward, indiscriminately Canarins.” “The Canarins (who are heathen), are of two sorts, for such as are engaged in trade and other honorable callings are held in much greater respect than those who engage in fishing, or practice mechanical crafts.” Canarin is the Portuguese form of the name applied to the natives of the coast, and interior north of Malabar, as far as and including Goa district; another form of the name is Karnatic, although it is now applied to the Tamil country on the eastern side of the Indian peninsula.—SeeVoyage of Pyrard de Laval(Hakluyt Society Publications, London, 1887–88) and notes by Gray and Bell, i, pp. 375–376, ii, pp. 35, 405–406.16Payo Enriquez de Rivera was a native of Sevilla, and son of the Duke de Alcalá, viceroy of Naples. In 1628 he made profession in the Augustinian order, and after obtaining his degrees in theology and philosophy held various important offices in Spain. In 1657 he was presented to the see of Guatemala, and ten years later to that of Michoacan; soon afterward he was made archbishop of Mexico, which office he assumed in June 1668. The viceroyalty of Mexico becoming vacant by the death of Pedro Nuño Colon, Duke de Veraguas, a few days after taking possession of that government (December, 1673), he was immediately succeeded, by a royal order anticipating this event, by Fray Payo de Rivera, who ruled Nueva España for seven years. Rivera was distinguished by his ability as a ruler, not only in matters ecclesiastical, but in civil and military affairs—to all of which he attended with zeal and prudence; and he was beloved by the people. In July, 1681, he set out for Spain, where he had two important appointments from the government; but he declined these, and retired to the convent of Santa María del Risco. He died on April 8, 1684, honored in both life and death by the government and by his people. (Bancroft’sMexico, iii, pp. 182–187.)17Our Constitutions inhibit such procedure, the applying to courts outside the order. For us, appeals lie only to the Pontiff, who, being the common father of the faithful, is not considered an outsider.—Rev. T. C. Middleton, O.S.A.18i.e., “The party dispossessed must first of all be restored, any other proceeding being deferred.”19Referring to a work by the Jesuit writer Martin Martini (1614–61), who for many years was a prominent missionary in China. This was hisNovus atlas Sinensis(Vienna, 1655), which formed part 10 of the great atlas published by Joannis Blaeu at Amsterdam (1656). Diaz hispanicizes Martini’s name, and rather curiously uses the Italian wordatlantefor “atlas” instead of the Spanishatlas.20More strictly the name Coromandel is applied to the eastern coast of India north of Cape Comorin, and Malabar to the western coast.21i.e., “It shall not be compared with the dyed colors of India” (Job, xxviii, v. 16).22See plan of Madras, and maps of Coromandel coast, in Bellin’sAtlas maritime, iii, fol. 37–39.23The Basilian order was founded by St. Basil, bishop of Cæsarea in Cappadocia. His rule became so popular in the East as to supplant all others; and at this day it alone is recognized and followed by the monks of the Greek Church. This order also made its way into southern Italy, Poland, Hungary, and Russia. Nearly all the convents of Basilian nuns (founded by St. Macrina, sister of Basil), like those of the monks, have embraced the Eastern schism. (Addis and Arnold’sCatholic Dictionary, citing Hélyot’sOrdres monastiques.)24Spanish,crescas, a word not given in the lexicons, but evidently, from the context, to be thus rendered.25See Linschoten’s account of this story of St. Thomas’s preaching in India, and A. C. Burnell’s notes thereon, inVoyage of Linschoten(Hakluyt Society Publications, London, 1885), i, pp. 83–89. Burnell says that this story is unknown to the natives of India, and evidently originated in Syria. The inscription on the alleged tomb of St. Thomas near Madras is now known to be Nestorian, of about the ninth century A. D.26Tercia: the third part of a vara (33.38+ inches), therefore a little more than 11 inches; generally used as a measure of length.27Concepción’s account of this occurrence (Hist. de Philipinas, vii, pp. 258, 259) contains an explanation somewhat remarkable for a period when sanitary science had made little progress, even in Europe.“Governor Don Manuel de Leon was sick from excessive corpulency; and Don Juan de Sarra treated him by making cruel cuts in the flesh of his body. He attended, when these incisions were not yet quite healed, the funeral of Doña Maria del Cuellar, the deceased wife of Auditor Don Francisco Coloma; and in the church the vapors which exhale from buried corpses—which, experience proves, cost those so dear, who enter the church with sores or wounds, as these are poisoned and corrupted by those vapors—had the effect on the governor of opening his wounds, and bringing on a hemorrhage which exhausted him, [and he died. April 11, 1667].”28Salazar relates the disposition of the governor’s estate (Hist. Sant. Rosario, pp. 114, 115), saying that, besides the provincial, Fray Balthasar de Santa Cruz and General Marcos Quintero Ramos were named by León as his executors; referring to the prohibition (see his p. 43) of such administration to the Dominican friars, he adds: “The said fathers could not refuse to accept this onerous charge as executors, not only on account of what our order owed to the deceased, but because of other circumstances which stood in the way and concerned the peace of the community.” He states that Fray San Roman’s death (less than a year after the governor’s) did not prevent the administration of León’s estate and the disposal of his property, which Santa Cruz carried out, the handling of the money being left entirely to Quintero. The governor’s fortune amounted to 250,000 pesos, of which the Dominican order appropriated nothing to itself, the money being almost entirely spent in pious foundations and charitable works. To the Misericordia was given 50,000 pesos, part of which was set aside for the dowries of orphan girls; to León’s native place, 33,000 pesos to found chaplaincies, for the benefit of his soul; 12,000 to rebuild the hospital of San Lazaro at Manila, and a like sum for rebuilding the seminary of Santa Potenciana; and the remainder was spent in various works of piety and charity, for the benefit of the community.29Every province was entitled to choose four definitors and two visitors. In chapters the voting list is published prior to the elections; it contains the name of every person entitled to vote therein, with the position entitling him to vote.—Rev. T. C. Middleton, O.S.A.30Spanish,altura; here meaning the most northern part of the ship’s course, as the ships sailing from Manila took a route far northward to avail themselves of the trade-winds.31This should be Antonio de Letona; his book is entitledPerfecta religiosa(Puebla, Mexico, 1662). See ourVOL. XXXVI, p. 189.32In text,rectores; but, as there is no meaning of that word that properly applies here, we conjecture it to be a typographical error forreceptores.33Francisco Salgado was a native of Galicia, born April 2, 1629. In 1648 he entered the Jesuit order, and in 1662, came to the Philippines. For several years he was teacher in the college of Manila; and afterward rector at Silang. He went to Europe (about 1675?), and returned in 1679 with a mission band; he was rector of the Manila college and twice provincial. He died at Manila on July 14, 1689. (Murillo Velarde,Hist. de Philipinas, fol. 357.)34The MS. does not state what the other relic was, nor is it easy to ascertain; for the English in the latter part of the eighteenth century profaned the church of San Agustín at Manila, and took from it all the relics, in order to avail themselves of the silver of the reliquaries, and of the gold in which many of them were set.—Fray Tirso López.35Juan de Mariana (1536–1624) was one of the most noted writers among the Spanish Jesuits. The work here referred to is that which he published originally in Latin,Historiæ de rebus Hispaniæ libri XXV(Toleti, 1592), which carried the history of the Spanish monarchy down to 1516. His own Spanish version of this work, enlarged and corrected, appeared at Toledo, 1601. Other writers continued this history to 1649 and 1669; and the last of these was extended to 1678 by Felix Lucio de Espinosa y Malo (Madrid, 1678). This work has had many editions, translations, and criticisms—for which see Sommervogel’sBibliothèque Comp. de Jesus. One of Mariana’s works,De rege et regis institutione(Toleti, 1599), was censured by the Parliament of Paris and publicly burned by the executioner in 1610; and the French court asked the Spanish government to suppress it, which request was refused.36That is, the writer’s desire to flatter some influential persons who were enemies of Valenzuela.37The alternation [alternativa] of the elections consisted in this, that during one triennium the offices were held by natives of Spain, and during the next one by those born in the Indias.—Fray Tirso López.38Spanish,pasado en authoridad de cosa juzgada(equivalent to the Latinres adjudicata).39Spanish,se comprometió. With us elections sometimes go bycompromissum; that is, where no result is secured as usual by close ballot the chapter designate a committee to nominate some person, usually with the pledge that the chapter will afterward elect him, and thus ratify the committee’s choice.—Rev. T. C. Middleton, O.S.A.40Among the voters at provincial and general chapters are two classes especially designated by provinces or convents to represent the entire community; these are the definitors and the discreets (VOL. XXXIV, p. 419). The conventual discreet is chosen for the provincial chapter, and is elected by all the voters of a house in chapter assembled. The discreet-general is chosen for the general chapter, by the provincial chapter. At the general chapter every province is entitled to representation by three voters—the provincial, the definitor, and the discreet. At provincial chapter every large house, or convent, is entitled similarly to representation by two voters, the priors and the discreet (there is no definitor for a house).—Rev. T. C. Middleton, O.S.A.41There must be some error in the text—probably made in the transcriptions of Diaz’s manuscript for publication—for Pérez says (Catálogo, p. 140) that these missions contained 160 religious. The father here named is mentioned a little below as Manuel Losada, which name (although it does not appear in Pérez) was probably his baptismal and family name, the other being that assumed by him on entering the order.42No elemental; that is, it was not nebulous—as our astronomers at this time say, arrogating to themselves this discovery, which evidently was not unknown to those of earlier times.—Fray Tirso López.43Roughly estimating from the date here given, it seems probable that the line here mentioned refers to the diameter of the earth. Although that diameter had not been exactly measured at that time, a long step toward this had been taken by Picard of France, who in 1671 made the first really valuable measure of the arc of a meridian, a measure which Isaac Newton used in verifying his idea of gravitation. The ambiguous manner in which the line is mentioned by the writer (supposedly Kino, as cited by Diaz) was probably due to cautious dread lest ecclesiastical penalties be visited on the too definite statement of scientific discoveries; for at that time Mexico was dominated by the Inquisition, by which tribunal the great Galileo had been imprisoned less than fifty years before Kino made these observations. The course of this comet can easily be verified, after making due allowance for the precession of the equinoxes, on any map of the constellations. Information for this note is furnished by Albert S. Flint, astronomer of Washburn Observatory, University of Wisconsin.44Eusebius Kino (or Chino) was a noted mathematician and explorer. Born near Trent in 1644, he entered the Jesuit order at the age of twenty-one, and in 1678 came to America. He soon devoted himself to the California missions, and explored and mapped a large extent of country in Mexico and Lower California. He died at Magdalena, March 15, 1711.45One of the collections of canon law is called “Clementinas” (seeVOL. XXV, p. 226): they were compiled out of the canons of the Council of Vienne (1316) and some of his own constitutions. (Addis and Arnold’sCatholic Dictionary, p. 106.) The father of Bolivar had apparently held the clementina chair of canon law in a university.46Thevihuela(orviguela) was the ancient form of the guitar, or something between it and the violin. It is mentioned as in use, in a poem of the fourteenth century. There werevihuelas de penoiaandvihuelas de arco—the former played with aplectrum, the latter with a bow. Later, the vihuela merged entirely into the guitar. (H. E. Watts, in note on his edition ofDon Quixote[London, 1895], iv, p. 85.)47“Much difficulty was found in raising the required force for the Philippine Islands. Many of the soldiers dreading the climate would desert before reaching Acapulco, and new schemes had to be devised for raising recruits. Thus in 1677 all criminals willing to enlist were pardoned, and 125 pesos a year given them as pay. Still, only a small number could be induced to accept this offer.” (Bancroft,Mexico, iii, p. 185.)48Spanish,quintas esencias(English, “quintessences”); referring to the notion in alchemy of a fifth or last and highest essence or power in a natural body.49Spanish,se parte un pelo en el aire; an idiomatic expression (also writtencortarorhender un cabello), signifying the possession of great penetration, keenness, dexterity; quick perception, much perspicacity. Cf. the common phrases, “to fish for things in the air,” “to catch them while flying,” etc. (Dominguez). The saying perhaps originated in the ability of a good swordsman to cut a hair in two instantly with his sword.50Spanish,dos palos; meaning the two wooden ships used for the Acapulco trade, which was the sole support of the colony.51That is, “mindless, or silly, or without sense;” a neat and keen play on words. The meaning evidently is, that knowledge of law does not consist in mere remembrance of law terms, but in discerning their force and power.—Rev. T. C. Middleton, O.S.A.52“They feared to lose temporal goods, and did not reflect on the life eternal; and thus they lost both.”53This form of bodily mortification can be understood only by those who live in hot countries. In Europa it is no mortification at all, and there is no religious who does not practice it, as being a precept of the rules, which command that neither food nor drink be taken outside of fixed hours. But in intertropical countries, with the suffocating heat and the continual perspiration it is a necessity to drink water and quench one’s thirst with great frequency; and on this account the superiors have to grant dispensations from some prescribed usages that are, if not impossible, exceedingly difficult to fulfil in those countries. As a compensation, there are other forms of mortification which in cold countries are difficult to practice, such as sleeping on the ground, which in the regions that are mentioned above do not merit even the name of mortification.—Fray Tirso López.54Spanish,cilicios: a term originally derived from the name Cilicia, from which country was brought in ancient times a cloth woven of hair, called thereforecilicium; applied to a belt or girdle of haircloth, or of metallic wires woven together, often with projecting points of metal, worn next to the skin by way of mortifying the flesh.55“No one can serve two masters;” in verse 13 of the sixteenth (not seventeenth, as in our text) chapter of Luke’s gospel.56Although difficulties arise in obeying two superiors, it is not impossible, and much less when the respective jurisdiction of each is over different activities—as occurs in the missions and villages directed by religious, in which the superior of the order is responsible for his subordinates conducting themselves as they should in their private lives, and the vicar or bishop watches to see that they are punctual in the discharge of their ministry as missionaries or parish priests. In such cases the gospel text, which speaks of those who command opposite things, does not properly apply.—Fray Tirso López.57Tomás Antonio de la Cerda, Conde de Paredes and Marqués de la Laguna, succeeded Archbishop Rivera as viceroy of Nueva España on November 30, 1680; he held this office six years. During this time the shores of Nueva España were continually harassed by pirates and buccaneers—the most notable event being their capture and sack of Vera Cruz in May, 1683.58This word cannot be found in the Spanish lexicons, and is probably a Siamese word, since on old maps of Siam are numerous place-names which begin with the syllableBan.Bandelmay be a place-name, but more probably designates the trading-post occupied by the Portuguese.59The Windward fleet (armada de Barlovento) was maintained to protect Spanish commerce in the Atlantic between Spain and America. In 1689 it was composed of six ships of the line and a frigate. (Bancroft’sMexico, iii, p. 224.)60Pérez’sCatálogoenumerates forty-five in this mission band. Among them was a priest, Diego Higinio, who for many years ministered to the lepers in Bisayas.61Spanish,hermano mayor, that is, the brother at the head of the association.62The reference is to a passage in canon law, in theCorpus Juris, which runs thus:Si Episcopus à Paganis aut Schismaticis capiatur, non Archiepiscopus, sed Capitulum ... ministrare debebit:...The full citation is:Si Episcopus, “De supplenda negligentia Prælatorum,”lib. i, cap. iii,in Sexto. TheSextus, or sixth book, from which the above is taken, is entitled,Sexti Decretalium Liber, of Pope Boniface VIII; and is described in Addis and Arnold’sCatholic Dictionary, p. 106.—Rev. T. C. Middleton, O.S.A.63i.e., “Courage holds greater sway in a small body.”64That is, who had deserved it before his coming, but thus far had managed to escape punishment.65Spanish,mala feria, “a bad fair;” referring to the annual gathering of buyers at Acapulco on the arrival of the Manila galleon.66“So closely did the government guard against possible independence of the colonists in trade that ships’ companies were prohibited from purchasing goods of the country, and factors and traders on the fleets were not allowed to remain longer than three years in America. No foreigner could trade with the colonies, nor was one permitted to enter a port without special license. In fact the prices of both imports and exports of New Spain, with the exception of the precious metals, were under the arbitrary control of the merchants of Seville, and later of Cádiz. What further increased the drainage of wealth from America was the decadence of manufacturing industries in Spain, owing to the immense influx into the Peninsula of precious metals. The riches poured into the mother country made labor almost unnecessary; hence a general decline in all kinds of industry, and Spain had to resort to foreign markets, not only to supply home consumption but also the demands of her colonies. Merchandise thus procured could only be exported to the American settlements at rates increased by additional duties and merchants’ profits.” Besides the commercial restrictions imposed on the colonies by the home government, other influences depressed trade—forced loans to the king, debased coinage, interference by the church, arbitrary action by civil authorities, contraband trade, the ravages of war, and the depredations of corsairs. “In time of war commerce with the mother country was reduced to the lowest ebb; European goods were poured into the Spanish colonies by neutrals, and the contraband trade was almost openly carried on.” (Bancroft’sMexico, iii, pp. 628–630.)67Regarding the bulls of the Crusade (for which seeVOL. XXVIII, pp. 113–115), the following information is furnished by Rev. Dr. William A. Jones, O.S.A., president of the college of San Agustín, Havana: “So far as I know, there was no special decree suppressing the privileges of theBula Cruzada. As I understand it from those who are well informed, the original privileges contained in theBula Cruzadawere exclusively bestowed upon Spanish subjects, and as a consequence, followed the Spanish flag. The moment the sovereignty of Spain ceased over this island [Cuba], so ceased also the meaning of theBula Cruzadafor these rebels to the old dynasty. But some Cubans continued to adopt the privileges of the Latin American Council which had recently been held in Rome (about five years ago), in virtue of which the privileges regarding fasts and abstinence are almost identical with the oldBula; those privileges were afterward confirmed, and we follow the rules of the Council. As for the Philippines, I infer that theBulaceased there as soon as the Spanish sovereignty ended.”An Augustinian father who has recently come to Villanova from the Philippines states that in those islands they have dispensations for fasts and abstinence, the same as before the revolution; but he could not state the precise date of those dispensations.—Rev. T. C. Middleton, O.S.A.A decree of Leo XIII, April 22, 1899, grants the Cuban bishops authority for ten years to grant dispensations from fasting and abstinence.68Diaz’s statement throws an interesting light on the preparation and publication of theConquistasof Fray Gaspar de San Agustín, which is the work here referred to. At the beginning are various approbations, licenses, etc. The dedication, very flowery and somewhat perfunctory, is made to Doña María de Guadalupe, Duquesa de Avero (with many other titles), as “the learned Minerva, not only of our España but of the new worlds;” it is signed by Fray Manuel de la Cruz, but is undated. The first approbation is signed by Fray Diego de Jesús and other Augustinian officials, at Manila, September 2, 1686; and the license for its publication is signed by the provincial of the order, Juan de Jérez, four days later. The commissary of the Inquisition at Manila, Fray Baltasar de Santa Cruz, O.P., approves it on November 28 following; and the archbishop of Manila, Phelipe Pardo, licenses the publication, on December 2. Nothing was done toward printing it until 1697; for the next document is the approbation of the work, furnished by Alonso Sandin, O.P., who has examined it in obedience to the command of Alonso Portillo de Cardos, vicar-general of the archdiocese of Toledo; this is dated at Madrid, August 8, 1697. Nine days later, Portillo issues the license for printing the book. Next follows the approbation of Fray Diego Florez, past provincial of the Augustinian province of Castilla, dated at Madrid, September 5. Then follow a list of “Erratas,” thirteen in number, signed by Martin de Ascarza, “corrector-general for his Majesty,” dated May 5, 1698; and a certificate (dated May 10) that the price at which the said book may be sold has been fixed by decree of the royal Council at eight maravedis for each printed sheet (pliego). A note at the foot of this page states that the book contains 146pliegos, including unnumbered pages. Nothing is said in any of these documents of Diaz’s connection with the work.69The first Dutch settlement at the present site of Cape Town was made in 1652; it grew very slowly for a long time, for at the end of that century it contained only some eighty private houses. In 1658 negro slaves were carried thither, and later the Dutch sent to Cape Town Javanese criminals who had been sentenced at Batavia to penal servitude, and political prisoners of rank from India, some of whom preferred to remain there for life. With these elements of population and the aboriginal Hottentots arose innumerable mixtures of blood, and the utmost diversity of color and features among the inhabitants. The castle of Good Hope (still standing) was built in 1666–74, as a defense for the colony; and in 1672 a formal purchase of land was made from the Hottentots by the East India Company. The great garden of the Company was partly converted into a nursery for foreign plants and trees by Simon van der Stel, commander of the colony from 1680 to 1699. See Theal’sSouth Africa(New York and London, 1894), pp. 20–57.In 1688–90 nearly 200 Huguenot refugees from France arrived at the Cape, and formed settlements near Cape Town. See Worsfold’sSouth Africa(London, 1895), p. 15.70Desiderius Erasmus was born at Rotterdam October 28, 1467. When a boy, he was sent to a convent; and in 1492 was ordained a priest, at Utrecht. He afterward devoted himself to the study of the classics and of divinity, and to literary work; he resided successively in Paris, England, and Basle. HisColloquiesoffended zealous Catholics, by attacking the superstitions and abuses in the Church; but he was not a supporter of Luther. Erasmus died on July 12, 1536.71They took Father Samper to the island of Paragua, and abandoned him there. When this event was learned in Manila, they sent for him; but on the way he fell into the hands of the Camucon pirates, who took his life.—Fray Tirso López.72Basilitanoobviously refers to some suppressed or extinct see in pagandom, and Fray López would now be styled a “titular bishop.” The word cannot be found in the lexicons or gazetteers of classical, mediæval, and early Christian geographical terms; and it is evidently an adjective of local meaning.—Rev. T. C. Middleton, O.S.A.73See theEpodesof Horatius, i, 2, l. 14; at first referring to the Greeks before Troy, but afterward becoming a general proverb—“Whatever errors the great may commit, the people must atone for.”74Father Fray Joaquín Martínez de Zúñiga, in hisHistoria de Filipinas(pp. 384et seq.), relates the foundation of the curacy of Mariquina, its separation from that of Pasig, and the means by which this was effected, as also the incorporation [that is, again with Pasig] which is here mentioned, and their final separation. And as his account differs considerably from that of Father Diaz, and we lack the data for deciding which of them is correct, we refer the reader to that work that he may examine, compare, and decide. Father Diaz, however, may have remained silent on the vexed questions to which that establishment gave rise, through consideration of prudence and of respect to the living; and in that case there is no contradiction, but justifiable omissions.—Fray Tirso López.The Jesuit account of this controversy is presented by Murillo Velarde inHist. de Philipinas, fol. 344 b, 345.75Melchor Portocarrero, Lasso de la Vega, Conde de Monclove (misprinted in our text Mondova), succeeded the Marqués de la Laguna as viceroy of Mexico, on November 30, 1686; his administration lasted nearly two years, and he was an upright and vigilant ruler. He failed, however, to protect the Indian natives from cruel oppressions by the Spaniards. He was commonly known as Brazo de la Plata, or “Silver Arm,” on account of wearing a false arm, his own having been lost in battle. (Bancroft,Mexico, iii, p. 221.)76“An antiquated term, signifying a togated judge, one of those who in the court composed what was called “the tribunal of alcaldes,” who, together, constituted the fifth tribunal of the famous Council of Castilla. These alcaldes no longer exist, nor does the tribunal which they formed; because an Audiencia has been established at Madrid, according to a decree of January 20, 1834.” (Dominguez.)77Reference is here made to the Book of Wisdom, which is found in the Douay Bible next after Solomon’s “Canticle of Canticles” (“Song of Songs,” in the Protestant Bible); it does not, however, occur in the Vulgate. The passage here cited (in Latin, in Diaz’s text) reads thus in the Douay (English) version: “Learn, ye that are judges of the ends of the earth. Give ear, you that rule the people, and that please yourselves in multitudes of nations. For power is given you by the Lord, and strength by the Most High, who will examine your works, and search out your thoughts: because being ministers of his kingdom, you have not judged rightly, nor kept the law of justice, nor walked according to the will of God. Horribly and speedily will he appear to you: for a most severe judgment shall be for them that bear rule.” These words are found in verses 2–6 of chapter vi.78Gaspar de la Cerda Sandoval Silva y Mendoza, Conde de Galve, assumed the office of viceroy of Nueva España on November 20, 1688. The coasts were infested with corsairs up to 1692, but Galve’s preparations to exterminate them seem to have frightened them away. In 1690 and 1695 he sent expeditions against the French in Santo Domingo; in 1689, one to search for La Salle’s Texas colony; and in 1693–94, to establish the town of Pensacola, Florida. At his own request, he was relieved from the office of viceroy, which he left February 27, 1696. He then returned to Spain, where he died soon afterward.79Perhaps referring to the fact that Pardo was but fifteen years old when he entered the Dominican order, and to his high rank as a theologian and a prelate.80The first of these citations reads in English: “The privilege that you enjoy through my favor you may not employ to my distress.” The second is a school axiom, derived from Aristotle, to be encountered in higher philosophy and metaphysics; it may be found in glossaries or expositions of terms used by schoolmen, but its explanation therein is usually somewhat prolix and even obscure. It may be translated thus: “Whenever any thing (or cause) is of such or such a character (or kind), it possesses that characteristic in higher degree than that which derives therefrom (i.e., than its effect or result).”—Rev. T. C. Middleton, O.S.A.81This doctrine of the Manila cabildo and of the author might at that time be quite current; but since then, by the Concordat of 1851, and especially by the bull of his Holiness Pius IX, the Roman pontiff, issued on August 28, 1873, the church has sanctioned the opposite opinion.—Fray Tirso López.82It should be remembered that this part of theConquistaswas written in 1718.—Fray Tirso López.83This recapitulation or resumé of the labors of our missionaries in China was either not written by Father Diaz, or he wrote it in a separate book which we do not possess.—Fray Tirso López.84One of the most important acts of this governor was the publication (October 1, 1696) of a revision of the “Ordinances of good government” which Corcuera had enacted in 1642; some account of these will be given in a later volume.85“He devoted himself to the recovery of the immense sums which were due to the king from the citizens of Manila; and with these he rebuilt the governor’s palace, added to it the halls for the royal Audiencia, and in the lower story offices for the bureau of accounts, established the jail for the court, and began the royal storehouses. By various expedients he contrived the saving of thousands of pesos to the royal treasury, sums which now are deducted from the situado—although this was partly done by greatly curtailing the pay of both officers and soldiers, for which he deserves little praise. To the royal treasury of Mexico he saved more than five hundred thousand pesos which it was owing to that of Philipinas in situados.” (Zúñiga’sHistoria, p. 394.)86The sentence pronounced in the residencia of Governor Cruzat y Gongora (published June 6, 1602) is given in full in the Ventura del Arco MSS. (Ayer library), iv, pp. 209–234. Some forty charges were made against him; some were sustained, making him liable to judgments of about 31,000 pesos; others were referred to the home government; but on the majority he was acquitted.87In the Ventura del Arco MSS. (Ayer library), iv, pp. 235–244, is a summary of a long document, a “Vindication of the official acts performed in the visitation of Camarines by Licentiate Don Francisco Gueruela, member of his Majesty’s Council and alcalde of court in the royal Audiencia of these islands, and visitor for the Audiencia in that province in the past year, 1702.” The summary reads as follows:It is divided into three parts: the first contains, besides the preface, a brief summary of all the edicts which were published in those villages, and which are being brought out by his order. The second comprises a more than succinct relation of the false charges which the said visitation had encountered, and edicts about which with Christian impiety they had dissembled to him. The third is reduced to a brief legal demonstration of the authority which the visitor possesses to institute summary legal proceedings against the religious who are in charge of doctrinas, without danger from the bullIn cænaor any other censure whatever.In the preface—which is crammed with citations from the holy fathers, the Scriptures, and [various other] writers—the zealous [flamante] auditor Gueruela says that he spent a month in obtaining information about the condition of the villages in the province of Camarines, before he began the visitation; and in that time, through the investigations which he made, he learned that the evils which the religious teachers cause to the Indians were deeply rooted, and required an effective remedy. He says that as he was uncertain by what means to carry out his purposes, he undertook first, to induce the religious, through persuasion and careful consideration, to agree to a reform of the abuses with which they were oppressing the Indians; but that, as they paid no attention to this, he had no other recourse than to carry out the visitation, in spite of his fear that the religious in the doctrinas would oppose him, and that they might as a last resort renounce their charges and entirely abandon the villages, which was or would be a misfortune demanding very careful consideration. But [he felt] that justice and right had greater power [than these considerations], in order to liberate from slavery the 30,000 souls of that province, whose ruin was being brought about by the sixteen religious who were administering those villages, who were receiving more than 19,000 pesos.Part first(In which is contained the summary of all the edicts published in the visitation, and the attestation of them separately.)1. That the natives shall not contribute to the curas of the doctrinas any food supplies without pay for the value of these.2. That they shall not perform any labor or personal services for the said religious without pay.3. That the same be understood for the plain sewing, the spinning, and the embroidery for the churches and the sacristies, for the inside garments of the religious and their servants.4. That the young girls [dalagas] shall not sweep the churches and their courts; and that, in their place, twenty young men [baguntaos] and the boys in the schools shall assist.5. The said girls shall not pound rice as arepartimientofor the religious, or for their treasurers or agents [sindicos o fiscales]; nor shall they go to the convent for the unthreshed rice [palay], nor deliver that which has been cleaned. All this shall be in the charge of the gobernadorcillos, their constables, and other officials, who shall transport the said produce, see that the rice is pounded, and deliver it, to the satisfaction of the religious.6. Food, wax, candles, etc., shall not be collected from the natives under any pretext of usage, custom, or devotion; nor shall they be obliged to [render] personal services without pay.7. They shall not be domestics, cooks,mananguetes, fishermen, gardeners, or [act in] other personal employ for the religious, without pay.8. Each entire tribute shall pay three reals a year as a contribution to the festivities of the Monument [on Holy Thursday], theSanctorum[i.e., a tax paid by the natives above sixteen years, to the church], and thePintacasi; and four gantas of palay rice besides, for theDefunctorum[i.e., masses for the dead?].9. At the feast of St. Francis the natives shall not work without pay, or at their own cost, in thepalas-palas[i.e., cutting of?] bamboo frames and bejucos, except when they fail to pay the real for thePintacasi. [This word is defined in Noceda and Sanlucar’s TagalVocabulario, “to aid another in seedtime, gratuitously.”]10. The support orpacaenof the religious shall not be contributed gratis in the large villages; and in the small ones the obligations which the Indians may have formed shall be fulfilled; but if they have not done so, as they have no obligations they shall not contribute without pay.11. There shall be no fiscals appointed in the villages by the religious, but only guardians, without rods; nor shall there be constables; and they shall not be authorized to arrest, flog, or punish the natives.12. The father ministers have no temporal jurisdiction over their parishioners; and as little have they ecclesiastical jurisdiction, except in the tribunal of conscience, and for admonishing and instructing the people, administering the sacraments, saying mass, and teaching the [Christian] doctrine, etc.13. For the same reason the civil government of the villages is not in their keeping; nor shall the [local] authorities ask permission from the religious to execute the orders of their alcaldes-mayor, or to entertain travelers and furnish them what they need for its just value.14. The wills, contracts, and obligations of the Indians which shall hereafter be made, must be sent to the record-office of the alcalde-mayor, without registering them in the convents.15. The religious in charge of doctrinas have no authority to arrest, flog, or punish the natives, either in person or through intervening agencies; and the Indians, both men and women, must not allow themselves to be arrested or flogged by the religious. If this is done by order of the syndics and fiscals, let them defend themselves against the judges in what way they can.16. Nothing shall be collected from the natives for burials, baptisms, and marriages.Then follow comments on these regulations, and in vindication of them—exceedingly prolix on account of being full of citations, some timely and others the opposite. He states therein that for the service of the parish churches he ordered that the following should render assistance: Four servants for the parochial house; one doorkeeper for each convent; and people enough to carry the hammocks and litters [talabones] when the minister shall go forth to administer the sacraments. Two sacristans; and the acolytes and the singers for the services in the churches. Twenty young men [baguntaos], to sweep the churches and their courts every week or every day. Two laundresses, for keeping clean the cloths and vestments in the sacristies. All the young girls [dalagas], but outside of the convents, to embroider and sew all the articles of cloth that are necessary for divine worship. A guardian who shall notify the religious of matters pertaining to their obligations. A syndic, who shall attend to collecting what belongs to them.[He says] that the oppressions which are caused by the service which was compulsory in furnishing the dalagas consisted in the following: Under the pretext of needlework and embroidery, the religious compelled the dalagas to be in continual attendance in the houses of the syndics and mistresses, where they not only sewed and embroidered the articles for the sacristy, but also the inner garments of the religious and the outer garments of their servants. Besides, they must do whatever was commanded them by the mistresses themselves, and their fiscals and syndics, and the fields of all these were sown with grain, without pay, by the wretched dalagas. At the same time, assessments were levied annually in each village for [church] ornaments; and this sum, in the village of Caramuan alone, amounted to 800 pesos the year before. It must be considered that, besides these things, the villages were burdened by the maintenance (at their own cost) of two or three pavilions [camarines; for temporary churches], for extra supplies of timber of all sizes, and also limestone, for the repairs and adornment of the churches.After presenting various considerations, he proceeds to refute the false charges which the Franciscan religious published against him, who said that he had treated them as if they were criminals; that he had falsified the edicts, varying them from the original process; and that all the declarations of the witnesses were false, as also the remonstrances of the villages.88In the text, misprinted 1684. Occasional typographical errors are found in the printed edition of Diaz, which we correct in our text.89Spanish,pájaros bobos; evidently referring to the bird commonly known as “booby” (VOL. XVII, p. 130).90Governor Cruzat y Gongora died at sea, on the voyage from Manila to Acapulco, on November 5, 1702; and his youngest daughter on December 12 of the same year. (Ventura del Arco MSS., iv, p. 245.)

Chapter XXOn the third day after the solemn entry of the governor, the religious of the mission here by father Fray Álvaro de Benavente made their entrance intothe convent of Manila; and on July 28 a private session of the definitory was held in order to admit and adopt them into this province. The following is a list of them:1. Father Fray Diego Bañales, a native of Coruña, and a son of the convent at Santiago; aged forty years, and twenty-three in the order; a preacher and confessor. He came as confessor to the governor’s wife; was prior of Guadalupe, a definitor, and president of the chapter; and died at Manila, on January 29, 1706.2. The father reader Fray Carlos Terrazas, a son of the house at Valencia, thirty-two years old and having professed sixteen years before; he was minister in the Pintados or Bisayas provinces, and of very great virtue; he died in the convent of Dumarao, on October 18, 1694.3. The father reader Fray Nicolás Bernet, a native of the town of Epila, and son of the convent at Zaragoza; twenty-seven years old, and a professed for ten years; he was prior of Cebú; and died at Manila, on May 1, 1701.4. The father preacher Fray José de Ribera, a native of Madrid, and son of the convent of San Felipe; forty years of age, and twenty-three in the order; was minister in the provinces of Tagalos; and died at Pasig on May 21, 1706.5. The father preacher Fray Gelasio Giménez, a son of the convent at Valencia; twenty-seven years of age, and ten and a half in the order; was minister in the province of Ilocos; and died there on August 12, 1694.6. The father reader Fray José Carbonel, son of the convent at Valencia, and master of the studentstherein; twenty-five years old, and nine in the order; was minister in the province of Ilocos; and died at the village of Candong, on March 19, 1711.7. The father preacher Fray Martín Fuentes, a son of the convent at Zaragoza; twenty-seven years old, and nine years and four months in the order; has been a minister in the province of Pampanga, and a definitor; and is still82living, a minister in Bisayas, and examiner of literature for the Holy Office.8. The father preacher Fray Nicolás Servent, a native of Valencia, son of the house at Alcoy; aged twenty-eight years, and ten in the order. He is still living, a minister in the province of Pampanga, the prior of Macabebe.9. The father preacher Fray José de Aranda, a native of Estella, and son of the convent at Zaragoza; aged thirty-one years, and five in the order; was minister in the provinces of Tagalos; and died at Manila, on October 11, 1698.10. The father reader Fray Blas Díaz, son of the convent at Zaragoza; aged twenty-three years, and seven and a half in the order; he was minister in the provinces of Tagalos, and returned to España.11. The father preacher Fray Pedro Beltrán, a native of Valencia, and son of the house at Alcira; aged thirty-two years, and six in the order; he is now living, a minister in the provinces of Bisayas.12. Father Fray Pedro Baldo, son of the convent at Valencia; aged twenty-six years, and nine in the order; was minister in Bisayas, where he died onApril 27, 1716, while prior of the convent at Dumarao.13. The father preacher Fray Juan Barruelo, a native of Candelario, in the bishopric of Plasencia, and son of the convent at Salamanca; aged twenty-four years, and six in the order; was minister in China for several years, and at the present time is definitor and prior of the convent of Apalit in Pampanga.14. The brother chorister Fray Tomás Ortiz, a native of Dueñas, and son of the convent at Valladolid; aged twenty-two years, and three in the order; was minister in China eighteen years, and vicar-provincial of that mission; afterward he was prior of the convent at Manila, and still lives, the present provincial of this province.15. The brother chorister Fray Diego Megía, a native of Madrid, and son of the convent of San Felipe; twenty-one years of age, and three and a half in the order; was minister in the provinces of Tagalos, where he died as prior of the convent of Tanauan, on October 4, 1699.16. The brother chorister Fray José Ruiz, son of the convent at Burgos, and native of that city; aged twenty-two years; is minister of the province of Ilocos, and has been visitor of this province.17. The brother [chorister?] Fray José de Echebel, son of the convent at Zaragoza; aged twenty-two years, and six in the order; was a minister in Bisayas; and died about March, 1706.18. The brother chorister Fray Facundo Trepat, a native of Caspe, son of the convent at Zaragoza; aged twenty years, and three and a half in the order; has been definitor, and is now a minister in the provinces of Bisayas.19. The brother chorister Fray José Bosquet, a native of Valencia, and son of the house at Epila; twenty years of age, and two in the order; is a minister in the provinces of Bisayas, and now definitor of this province.20. The brother chorister Fray Guillermo Sebastián, a son of the house at Vinaroz; aged nineteen years, and two and a half in the order; was a minister in the province of Ilocos, and died as prior of Bantay, on December 13, 1698.21. The brother chorister Fray Eugenio Costales, a son of the convent of Sevilla; aged twenty-one years, and three in the order; is now a minister in the province of Ilocos.22. The brother novice Fray Juan Hidalgo López, a native of Extremadura; aged twenty-eight years; is a minister in the province of Pampanga.23. The brother novice Fray Juan Núñez, a native of Medina del Campo; aged twenty-three years; was a minister in China for many years; and at present is a minister in the province of Ilocos, and its vicar-provincial.24. The brother novice Fray Fernando Ricote, a native of Asturias; aged twenty-eight years; was a minister in Bisayas; and died at Cebú in the year 1698.25. The brother novice Fray Isidro López, a native of Madrid; aged seventeen years; was a minister in the provinces of Pampanga and Tagalos; and died while he was visitor, and prior of Guiguinto, on February 21, 1716.26. The lay brother Fray Francisco de Sevilla, a son of the convent at Játiva; aged thirty-one years, and five in the order; he was eminent in virtue, prayer, and mortification, and rendered much serviceto the convent of Manila, where he met a pious death on March 31, 1711.27. The lay brother Fray Nicolás Codura, a son of the convent at Epila; aged thirty years, and seven in the order; he lives in the convent at Manila, where he has rendered good service, and still does so.All these religious have been very useful to this province in its ministries and instruction, and in the missions of China—the progress of which from their foundation will be set down separately and all together, by way of recapitulation,83ending this history with this chapter. For if I were to continue it further it would be necessary to speak of the living, and [personal] considerations might render the truth liable to suspicion; and although truth is the essential form and the soul of history it cannot become the instructor of the times, or be a [reliable] witness about them, when suspicion can challenge it. I will, however, record in this chapter some of the acts of Don Fausto in his government84—which, although they were just, were rendered intolerable by the violence and harshness with which they were executed; for the body politic of the Manila colony is not fit for so strong cathartic remedies, since its weakness can only endure anodynes and emollients.This gentleman commenced the course of his government with great integrity and rectitude, and veryclean hands—grand qualities from which to expect a good government, although not well liked by all. All his desire, assiduity, and effort were directed to the increase of the royal revenues; and this he kept up to the end of his government, with such extreme application that what appeared to the governor justice seemed [to the people] cruelty. But here Justice used only the edges of the sword, without weighing with the balances that she held in the other hand the difficulties of time and occasion. Don Gabriel de Curucelaegui had not pushed this matter very far before troubles which gave him greater anxiety diverted his mind from this occupation. In a short time Don Fausto acquired great comprehension of the conduct of government and of all the measures which could increase the royal revenues; and he found that a very considerable amount was due to the exchequer, not only from the living but from the dead, from the collections of the royal tributes and from other sources. Don Fausto applied himself to the collection, with excessive rigor, of what the citizens of Manila owed to the royal treasury, without considering that most of the debtors were bankrupt, and almost destitute through lack of means; others were now dead, and search was made for their heirs and executors, in order to compel them to satisfy these claims.85While theseinvestigations were being made, the prisons and fortifications were filled with debtors, more fit to ask alms than to pay their debts; others took refuge in the churches, where they remained a long time without being able to look for means of support. In every direction there were seizures and auctions, exactions and investigations. By this assiduity Don Fausto placed much silver in the royal treasury; but his Majesty does not choose to flay thus his vassals, but rather, as a good shepherd, to shear off the wool without cutting away the skin in which it has its roots. This inflexibility in collecting the debts owed to the royal exchequer, and his great eagerness to increase it, have caused great expenses, some superfluous and others necessary; and these traits in Don Fausto continued throughout the period of his government—which was the longest that has occurred in these islands, since it reached eleven years.86Considering that in these islands there is no equipment of iron-works for making anchors, and that the Dutch of Batavia, as they are so ingenious, have abundance of all that pertains to navigation, he sent Don Pedro de Ariosolo with title of ambassador, accompanied by some Spaniards—Don Martín de Tejada, Don José Pestaño de Cueva, Don Juan de Tejada, and others, among the prominent citizens ofManila. These envoys were very well received in Batavia, and so well did they succeed in their errand that they brought back many and excellent anchors, which were used for many years. This transaction was repeated afterward by Governor Don Domingo de Zabalburu, who sent for the same purpose General Miguel Martínez, Don Gregorio Escalante, Don Juan de San Pedro, and others, whose errand was as successful as that of the former envoys, through the good management and great liberality of the ambassador. Such endeavors have not always had the desired effect; for in the past year of 1717 the present governor, Mariscal Don Fernando Bustillo Bustamente y Rueda, sent General Don Fernando de Angulo as ambassador to Batavia to procure some anchors, but he returned without them.The first galleon that Don Fausto despatched for Nueva España was the “Santo Cristo de Burgos,” in charge of General Don Francisco de Arcocha, his pilot being Lazcano; the voyage was a prosperous one, and the galleon returned in the following year of 1692, in charge of the captain of mounted cuirassiers Don Bernardo de Bayo, who was sent by the viceroy Conde de Galves, who took away that office from Don Francisco de Arcocha. It is said that the cause of this change was resentment on the part of the said Conde because he had in the year 1689 sent Don Gabriel de Arnedo y Escudero, a gentleman of his household, as commander of the galleon—because the commander who had come with the ship, Lucas Mateo de Urquiza, had remained at Acapulco sick (not being willing to follow the second route, which Don Pedro de Ariosolo was taking)—and Don Gabriel de Arnedo y Escuderohad returned in the said galleon “Santo Cristo” as a passenger and not as a commander (although he died on the way); and, annoyed at this, the viceroy had taken the office from Don Francisco de Arcocha and given it to Don Bernardo de Bayo. It would have been better if the galleon had not come at all, for it was wrecked on the return trip, as we shall see later.With Don Gabriel de Arnedo came the auditor Licentiate Don Juan de Ozaeta y Oro, a native of Lima, with his wife and children, who the preceding year had not been able to embark on account of the lack of accommodations in the patache “San Fernando,” in which came the investigating judge and the three auditors. Licentiate Don Juan de Ozaeta was highly esteemed for his learning, and for having been an official of great integrity and uprightness. He completed his six years’ term as auditor of Filipinas, and embarked for Méjico, where he was for many years alcalde of criminal cases for that city, with the same reputation for integrity and rectitude. The new auditors brought orders from his Majesty that two of them should go first to visit the provinces87of these islands, anddraw up an enumeration of the royal tributes, their two associates remaining [at Manila] to serve in the royal Audiencia. For this task two auditors set out—Don Alonso de Abella Fuertes to visit the provinces of Cagayán, Ilocos, and Pampanga; and Don Juan de Sierra to visit those of Cebú, Ogtón, and Panay, although he visited only the last two. After Don Alonso Fuertes had returned from his commission, Licentiate Don Juan de Ozaeta went to visit the provinces of Tagalos, and made the enumeration of the tributes.Don Fausto placed on the stocks the largest galleon that had ever been built; for it was three codos longer than the largest that had been built in the world. This enterprise was carried on by Master-of-camp Don Tomás de Endaya, who by application had become very skilful in this art, and he was therefore the superintendent of this construction; which was completed in less than nine months, to theastonishment of everyone—although with some cause for scandal, since the men worked on it even on the most important feast-days, not stopping even on Holy Thursday. He gave it the name of “San José,” and appointed Don José Madrazo its commander; and it was launched very successfully. It sailed from this headland of Cavite on the day of Sts. Peter and Paul in 1694;88and on July 3, in the night, it was dashed to pieces on the coast of Lubán, and more than four hundred persons were drowned. It was reckoned that if the men had not worked on the feast-days the vessel would have been completed more slowly, and would have sailed many days later, and the furious hurricane that was the cause of its wreck would not have caught it on the sea, with thedeaths of so many persons and the loss of the great amount of merchandise that it carried; for it is considered certain that no larger or richer galleon had plowed the waters of the sea, for the wealth that it carried was incredible.While this loss was so great, one of the most grievous losses that these islands have suffered, it was made worse by the non-arrival of the galleon that was expected that year, the “Santo Cristo de Burgos,” in charge of General Don Bernardo Ignacio del Bayo—who, as we have said, was sent by the viceroy Conde de Galves in the year of 1691, and returned in the same ship the following year; and it put back to the port of Solsogón, after having endured great tempests. It remained at Solsogón in order to continue its voyage the year of 1693, as it did; but it not only failed to reach port, but was wrecked, without our gaining the least knowledge of the place where that occurred. There were some suspicions that it was destroyed by fire (a danger for which there is on the sea no help), for at one of the Marianas Islands were found fragments of burned wood, which were sent [here] by the governor of Filipinas, Don José Madrazo, and were recognized to be of woods that are found in these islands only. Careful search was made for many years along the coasts of South America, and in other regions; but not the least news of this ship has been received. Among the persons who were lost in this galleon was a religious who was most highly esteemed by this province for his great virtue and learning; this was the father reader Fray Francisco de Ugarte, a Vizcayan, a native of Marquina, who came as superior of the mission which reached this province in theyear 1684; he had been sent in this galleon to España, as procurator of the province, to ask for a new reënforcement of missionaries. Much could be said of the great virtue of this religious, of his frequent prayer and mortification, his poverty, his extraordinary humility and affability—which I omit, in order not to seem too partial to him, or expose myself to the censure which I have seen incurred by many historians among the regulars, who have indulged in so excessive praises of this sort that they expose themselves to the charge of being too partial, because the persons eulogized are of their own houses.By these so calamitous events the islands were reduced to a miserable condition, on account of the loss of two good galleons and of so much wealth, belonging to so many that one might say it was the wealth of all [the citizens of Manila]. There was a little alleviation of our affliction that year, but it was so little that it could hardly be regarded as succor—that before the great galleon left Cavite a small patache entered that port which the viceroy of Nueva España had sent with some slight assistance, in charge of Don Andrés de Arriola, a Sevillan gentleman of great courage and renown. He returned to Nueva España in a small vessel which was purchased for 6,000 pesos from a Portuguese merchant named Juan de Abreu; it was so small that the authorities ordered, under heavy penalties, that no citizen should send in this vessel anything except letters, a rule which was enforced most rigorously. This patache made a very prosperous voyage; for, having passed the Marianas Islands, which is the most difficult part of this navigation, and finding that their provisions were nearly gone, and that it was almost impossible to pursue their voyage,divine Providence aided them by revealing to them an unknown island, not set down on any navigation chart. They found it uninhabited by men, but abounding in certain birds, large and heavy, and little inclined to fly, and so easy to catch that the men gave them the name of “fool birds”89either because of their stupidity, or as being the same as those birds which are found in Brasil and some islands of India which the Portuguese calldodos, which is the same astontos[i.e., “stupid”]. The flesh of these birds is very good, and so, by killing many of them and drying their flesh in the wind, the sailors made a very good provision of food. They also found very good water and firewood, so that they were able to continue their voyage to Acapulco. What they most regretted was, that they could not fix the latitude and situation of this island, for lack of seeing the sun; and thus the island became again unknown, and inaccessible for another like emergency. [If its location were known], it would be a great assistance in making easier this arduous and severe navigation from Filipinas to Acapulco.Don Andrés de Arriola was afterward a knight of the Order of Santiago, commander of the Windward fleet, and governor of Vera Cruz and of Pançacola, where he rendered great services to his Majesty King Don Felipe V—his great courage enabling him to furnish large supplies of silver [to the king], despite the perils of the sea and the enemies of the crown, in the time when the armed fleets of Inglaterra and Holanda were infesting the seas and obstructing the commerce with America.Among the losses which Governor Don Faustoexperienced in the time of his government, the greatest in his estimation was the death of his spouse Doña Beatriz de Aróstegui, in 1694; he loved her dearly, an affection deserved by her beauty, the many children that she had borne him, her great virtues, and sweet disposition—for which all the people loved her as the rainbow of peace, as she greatly moderated the choleric disposition of her husband. She died, this Rachel in beauty and Leah in fruitfulness, in the second year of the government of Don Fausto.90She was given a burial with honors in our church at Manila, and in the following year her remains were transferred to a beautiful chapel in the chancel, erected and adorned for this purpose. [This chapel contains the sculptured figure of the lady, with some Latin inscriptions, which are here omitted.] Well was this monument merited by a matron so virtuous, loved and reverenced by all for her great virtues; and her death was all the more regretted on account of her youth. The funeral honors which were solemnized for her were the most splendid ever seen in these islands (and it would be difficult to equal them in any other country, even with great expenditures); for the great abundance in these islands of wax and of the other materials for pomp which can increase the magnificence of functions of this kind, render them very easy. But this abuse is at present greatly moderated, as a result of the recent royal decree which was published that these vain parades be diminished.1Francisco de Mesina was born in Messina, Sicily, in 1614; at the age of fifteen he became a Jesuit novice, and in 1643 came to the Philippines. He acted as minister at the college of Manila during one year, and then went to Camboja with a Spanish expedition who built a ship there, ministering to the Spaniards, and to the natives of the country. For two years he was rector of Silang, and more than twenty years minister to the Chinese at Santa Cruz, near Manila, becoming very proficient in their language. He was three years provincial, and was sent to Macan and Camboja by the governor “on affairs of the royal service;” and he died at Santa Cruz, October 12, 1682. (Murillo Velarde,Hist. Philipinas, fol. 354.)2Spanish,almojarifazgo: export and import duties, as our modern officials would call them. This tax was first collected by the Moors in the cities and coasts of Andalucía, and afterward—in the times of St. Fernando, according to various authors—came to be introduced among the Christians; and they, on accepting or establishing this impost, adopted the name by which the Arabs designated it.—Fray Tirso López(editor of Diaz).3Don Francísco Xavier, in the year 1670 (Murillo Velarde,Hist. de Philipinas, fol. 300).4Francisco Miedes was a native of Madrid, born about 1621; he entered the Jesuit order about 1643, and in 1643 came to the islands. During the first year he was an instructor at the college of Manila; the rest of his life was spent in the missions of Ternate and Siao. He compiled grammars and vocabularies of the dialects spoken in those islands, and performed his missionary labors with great self-sacrifice and devotion, suffering much from poverty and lack of the usual comforts of life. The hardships of this career, and his frequent austerities, broke down his strength, and he finally died at Iloilo, on June 21, 1674. (Murillo Velarde,ut supra, fol. 352 b, 353.)Gerónimo Cebreros was born in Mexico on May 30, 1626, and at the age of twenty-three entered the Jesuit novitiate, and four years later came to the islands. He was a missionary in Ternate and Siao, and for six years the superior of those missions; afterward he labored among the Spaniards and Tagals in Luzón, and died on August 15, 1713. (Ut supra, fol. 400 b.)5Diaz does not give the Christian name of this missionary, but Murillo Velarde says (ut supra, fol. 300 b), that it was Juan de Esquivel; this name, however, is not again mentioned by that author. On fol. 284 he gives the following account of Diego de Esquivel (of whom Juan may have been a brother): “On the sixth of June, 1665, died at Manila Father Diego de Esquivel, at the age of forty-two years, after seventeen years as a member of the Society; he was a native of the said city, and it was there that he entered the Society, in the year 1648. He finished his studies there, and, having been ordained as a priest, was sent to Ternate—where he learned perfectly the language of the natives, of which he wrote a grammar and a vocabulary. Thence he went to Tydore, and afterward to Siao, where the natives were living more as barbarians than as Christians; and he suffered greatly in that island, on account of the poverty of the country. He had his heart set on planting the faith and good morals among that people, by means of preaching, the good example of his life as a religious, and the charity with which he ministered to all; and he gained thereby the great affection of the people of Siao. This was known by Don Sabiniano Manrique de Lara, and therefore after the death of Don Bentura, the king of that island (who left a young son), the governor commissioned Father Esquivel with the government of that kingdom, as it was under the royal protection, to the great satisfaction of the chiefs of its villages; and the superiors [of the order] gave him permission, in so far as it was in accordance with the sacred canons, to act as counselor of the said kingdom. This caused the preservation in our holy faith of the many and glorious missions which this province has in the Orient—which are the island and kingdom of Siao, and the provinces of Manados or Cauripa (which are in the great island of Celebes, or Macazar), with other islands and missions, which he frequently visited, by which he gained many souls to God. He was sent to Ternate as rector, but, moved by affectionate desire for the salvation of his Siaos, he left a father as vice-rector of the college [at Ternate], and returned to Siao. At this time, orders were given to withdraw the garrison from Ternate, and Father Esquivel returned to Manila, and many of those natives accompanied him—in order not to lose the faith, nobly abandoning their native land. They settled in Maragondong, La Estacada, and other places, with the name of Mardicas, and I knew in Maragondong some of them who had been born in Ternate. Through the hardships of this voyage Father Esquivel contracted an illness, which lasted during the remainder of his life. He spent some time as minister at Barás, where his sickness became worse; they carried him to Manila, where he died with great peace and resignation.”Manuel Español was born in Aren, May 11, 1639, and entered the Jesuit order on November 21, 1656. Seven years later he came to the Philippine Islands. He was minister at the college of Manila two years, and afterward labored in the missions of Siao and Ternate for many years. He died in Manila, on March 10, 1684. (Murillo Velarde,ut supra, fol. 356.)6Murillo Velarde says (ut supra, fol. 302): “On the first of November, 1677, the Dutch seized Siao, called thither by Don Geronimo Daras, a rival and enemy of the king Don Francisco (who was a good Catholic, and a friend of the Spaniards); they went to conquer it, and left as governor of the island Robert Paagbrugue. They carried away to Malayo the fathers who were ministering there. They cut down the clove trees, and established several small forts with some artillery; and left there about two hundred men, with a preacher, who instructed the natives in regard to their errors. At first some of the Siaos resisted; but now they are most obstinate heretics, and very bitter enemies of the Catholic religion—as I found in some who strayed to Manila in those days; although some were finally converted, and I baptized a boy of fourteen years who learned the [Christian] doctrine readily.”7i.e., “a time of peace, a time of war.”8Spanish,Del monte sale, quien al monte quema, “indicating that the losses we suffer usually proceed from persons allied to us, or who live near us” (Dominguez).9Here, as in several other places in our text, we omit various pious reflections and citations from Scripture or the fathers of the church, simply through the pressure of valuable historical matter upon our limited space.10i.e., “If for my sake this tempest has arisen, cast me into the sea,” paraphrasing rather than quoting the prophet’s words (Jonah, i, v. 12).11Juan Caballero was born in Córdoba in 1629, and made his profession in the Augustinian order at Sevilla (by a typographical error in Pérez’sCatálogo, in 1637; probably, 1657). He came to Manila in the mission of 1669; three years later, was elected prior of Cebú, and in 1674 prior of Manila, where he died in 1685.12Biographical notices of these friars, and of others mentioned by Diaz in like connection, may be found in Pérez’sCatálogo.13Spanish,colegial del mayor. Acolegio mayoris defined by Dominguez as “a community of youths, laymen of distinguished families, who devote themselves to various studies, living in a certain seclusion, and under a collegiate rector, whom they appoint, usually each year.”14Spanish,catedratico de decreto. TheDecretowas the book compiled by Gratianus which forms the first part of the canon law.15“More properly Konkanis; the modern division of North Canara is part of the territory properly known as the Konkan, and the old Portuguese called the natives of their territory, both those of Goa and the North (properly the Konkanis), and also those to the southward, indiscriminately Canarins.” “The Canarins (who are heathen), are of two sorts, for such as are engaged in trade and other honorable callings are held in much greater respect than those who engage in fishing, or practice mechanical crafts.” Canarin is the Portuguese form of the name applied to the natives of the coast, and interior north of Malabar, as far as and including Goa district; another form of the name is Karnatic, although it is now applied to the Tamil country on the eastern side of the Indian peninsula.—SeeVoyage of Pyrard de Laval(Hakluyt Society Publications, London, 1887–88) and notes by Gray and Bell, i, pp. 375–376, ii, pp. 35, 405–406.16Payo Enriquez de Rivera was a native of Sevilla, and son of the Duke de Alcalá, viceroy of Naples. In 1628 he made profession in the Augustinian order, and after obtaining his degrees in theology and philosophy held various important offices in Spain. In 1657 he was presented to the see of Guatemala, and ten years later to that of Michoacan; soon afterward he was made archbishop of Mexico, which office he assumed in June 1668. The viceroyalty of Mexico becoming vacant by the death of Pedro Nuño Colon, Duke de Veraguas, a few days after taking possession of that government (December, 1673), he was immediately succeeded, by a royal order anticipating this event, by Fray Payo de Rivera, who ruled Nueva España for seven years. Rivera was distinguished by his ability as a ruler, not only in matters ecclesiastical, but in civil and military affairs—to all of which he attended with zeal and prudence; and he was beloved by the people. In July, 1681, he set out for Spain, where he had two important appointments from the government; but he declined these, and retired to the convent of Santa María del Risco. He died on April 8, 1684, honored in both life and death by the government and by his people. (Bancroft’sMexico, iii, pp. 182–187.)17Our Constitutions inhibit such procedure, the applying to courts outside the order. For us, appeals lie only to the Pontiff, who, being the common father of the faithful, is not considered an outsider.—Rev. T. C. Middleton, O.S.A.18i.e., “The party dispossessed must first of all be restored, any other proceeding being deferred.”19Referring to a work by the Jesuit writer Martin Martini (1614–61), who for many years was a prominent missionary in China. This was hisNovus atlas Sinensis(Vienna, 1655), which formed part 10 of the great atlas published by Joannis Blaeu at Amsterdam (1656). Diaz hispanicizes Martini’s name, and rather curiously uses the Italian wordatlantefor “atlas” instead of the Spanishatlas.20More strictly the name Coromandel is applied to the eastern coast of India north of Cape Comorin, and Malabar to the western coast.21i.e., “It shall not be compared with the dyed colors of India” (Job, xxviii, v. 16).22See plan of Madras, and maps of Coromandel coast, in Bellin’sAtlas maritime, iii, fol. 37–39.23The Basilian order was founded by St. Basil, bishop of Cæsarea in Cappadocia. His rule became so popular in the East as to supplant all others; and at this day it alone is recognized and followed by the monks of the Greek Church. This order also made its way into southern Italy, Poland, Hungary, and Russia. Nearly all the convents of Basilian nuns (founded by St. Macrina, sister of Basil), like those of the monks, have embraced the Eastern schism. (Addis and Arnold’sCatholic Dictionary, citing Hélyot’sOrdres monastiques.)24Spanish,crescas, a word not given in the lexicons, but evidently, from the context, to be thus rendered.25See Linschoten’s account of this story of St. Thomas’s preaching in India, and A. C. Burnell’s notes thereon, inVoyage of Linschoten(Hakluyt Society Publications, London, 1885), i, pp. 83–89. Burnell says that this story is unknown to the natives of India, and evidently originated in Syria. The inscription on the alleged tomb of St. Thomas near Madras is now known to be Nestorian, of about the ninth century A. D.26Tercia: the third part of a vara (33.38+ inches), therefore a little more than 11 inches; generally used as a measure of length.27Concepción’s account of this occurrence (Hist. de Philipinas, vii, pp. 258, 259) contains an explanation somewhat remarkable for a period when sanitary science had made little progress, even in Europe.“Governor Don Manuel de Leon was sick from excessive corpulency; and Don Juan de Sarra treated him by making cruel cuts in the flesh of his body. He attended, when these incisions were not yet quite healed, the funeral of Doña Maria del Cuellar, the deceased wife of Auditor Don Francisco Coloma; and in the church the vapors which exhale from buried corpses—which, experience proves, cost those so dear, who enter the church with sores or wounds, as these are poisoned and corrupted by those vapors—had the effect on the governor of opening his wounds, and bringing on a hemorrhage which exhausted him, [and he died. April 11, 1667].”28Salazar relates the disposition of the governor’s estate (Hist. Sant. Rosario, pp. 114, 115), saying that, besides the provincial, Fray Balthasar de Santa Cruz and General Marcos Quintero Ramos were named by León as his executors; referring to the prohibition (see his p. 43) of such administration to the Dominican friars, he adds: “The said fathers could not refuse to accept this onerous charge as executors, not only on account of what our order owed to the deceased, but because of other circumstances which stood in the way and concerned the peace of the community.” He states that Fray San Roman’s death (less than a year after the governor’s) did not prevent the administration of León’s estate and the disposal of his property, which Santa Cruz carried out, the handling of the money being left entirely to Quintero. The governor’s fortune amounted to 250,000 pesos, of which the Dominican order appropriated nothing to itself, the money being almost entirely spent in pious foundations and charitable works. To the Misericordia was given 50,000 pesos, part of which was set aside for the dowries of orphan girls; to León’s native place, 33,000 pesos to found chaplaincies, for the benefit of his soul; 12,000 to rebuild the hospital of San Lazaro at Manila, and a like sum for rebuilding the seminary of Santa Potenciana; and the remainder was spent in various works of piety and charity, for the benefit of the community.29Every province was entitled to choose four definitors and two visitors. In chapters the voting list is published prior to the elections; it contains the name of every person entitled to vote therein, with the position entitling him to vote.—Rev. T. C. Middleton, O.S.A.30Spanish,altura; here meaning the most northern part of the ship’s course, as the ships sailing from Manila took a route far northward to avail themselves of the trade-winds.31This should be Antonio de Letona; his book is entitledPerfecta religiosa(Puebla, Mexico, 1662). See ourVOL. XXXVI, p. 189.32In text,rectores; but, as there is no meaning of that word that properly applies here, we conjecture it to be a typographical error forreceptores.33Francisco Salgado was a native of Galicia, born April 2, 1629. In 1648 he entered the Jesuit order, and in 1662, came to the Philippines. For several years he was teacher in the college of Manila; and afterward rector at Silang. He went to Europe (about 1675?), and returned in 1679 with a mission band; he was rector of the Manila college and twice provincial. He died at Manila on July 14, 1689. (Murillo Velarde,Hist. de Philipinas, fol. 357.)34The MS. does not state what the other relic was, nor is it easy to ascertain; for the English in the latter part of the eighteenth century profaned the church of San Agustín at Manila, and took from it all the relics, in order to avail themselves of the silver of the reliquaries, and of the gold in which many of them were set.—Fray Tirso López.35Juan de Mariana (1536–1624) was one of the most noted writers among the Spanish Jesuits. The work here referred to is that which he published originally in Latin,Historiæ de rebus Hispaniæ libri XXV(Toleti, 1592), which carried the history of the Spanish monarchy down to 1516. His own Spanish version of this work, enlarged and corrected, appeared at Toledo, 1601. Other writers continued this history to 1649 and 1669; and the last of these was extended to 1678 by Felix Lucio de Espinosa y Malo (Madrid, 1678). This work has had many editions, translations, and criticisms—for which see Sommervogel’sBibliothèque Comp. de Jesus. One of Mariana’s works,De rege et regis institutione(Toleti, 1599), was censured by the Parliament of Paris and publicly burned by the executioner in 1610; and the French court asked the Spanish government to suppress it, which request was refused.36That is, the writer’s desire to flatter some influential persons who were enemies of Valenzuela.37The alternation [alternativa] of the elections consisted in this, that during one triennium the offices were held by natives of Spain, and during the next one by those born in the Indias.—Fray Tirso López.38Spanish,pasado en authoridad de cosa juzgada(equivalent to the Latinres adjudicata).39Spanish,se comprometió. With us elections sometimes go bycompromissum; that is, where no result is secured as usual by close ballot the chapter designate a committee to nominate some person, usually with the pledge that the chapter will afterward elect him, and thus ratify the committee’s choice.—Rev. T. C. Middleton, O.S.A.40Among the voters at provincial and general chapters are two classes especially designated by provinces or convents to represent the entire community; these are the definitors and the discreets (VOL. XXXIV, p. 419). The conventual discreet is chosen for the provincial chapter, and is elected by all the voters of a house in chapter assembled. The discreet-general is chosen for the general chapter, by the provincial chapter. At the general chapter every province is entitled to representation by three voters—the provincial, the definitor, and the discreet. At provincial chapter every large house, or convent, is entitled similarly to representation by two voters, the priors and the discreet (there is no definitor for a house).—Rev. T. C. Middleton, O.S.A.41There must be some error in the text—probably made in the transcriptions of Diaz’s manuscript for publication—for Pérez says (Catálogo, p. 140) that these missions contained 160 religious. The father here named is mentioned a little below as Manuel Losada, which name (although it does not appear in Pérez) was probably his baptismal and family name, the other being that assumed by him on entering the order.42No elemental; that is, it was not nebulous—as our astronomers at this time say, arrogating to themselves this discovery, which evidently was not unknown to those of earlier times.—Fray Tirso López.43Roughly estimating from the date here given, it seems probable that the line here mentioned refers to the diameter of the earth. Although that diameter had not been exactly measured at that time, a long step toward this had been taken by Picard of France, who in 1671 made the first really valuable measure of the arc of a meridian, a measure which Isaac Newton used in verifying his idea of gravitation. The ambiguous manner in which the line is mentioned by the writer (supposedly Kino, as cited by Diaz) was probably due to cautious dread lest ecclesiastical penalties be visited on the too definite statement of scientific discoveries; for at that time Mexico was dominated by the Inquisition, by which tribunal the great Galileo had been imprisoned less than fifty years before Kino made these observations. The course of this comet can easily be verified, after making due allowance for the precession of the equinoxes, on any map of the constellations. Information for this note is furnished by Albert S. Flint, astronomer of Washburn Observatory, University of Wisconsin.44Eusebius Kino (or Chino) was a noted mathematician and explorer. Born near Trent in 1644, he entered the Jesuit order at the age of twenty-one, and in 1678 came to America. He soon devoted himself to the California missions, and explored and mapped a large extent of country in Mexico and Lower California. He died at Magdalena, March 15, 1711.45One of the collections of canon law is called “Clementinas” (seeVOL. XXV, p. 226): they were compiled out of the canons of the Council of Vienne (1316) and some of his own constitutions. (Addis and Arnold’sCatholic Dictionary, p. 106.) The father of Bolivar had apparently held the clementina chair of canon law in a university.46Thevihuela(orviguela) was the ancient form of the guitar, or something between it and the violin. It is mentioned as in use, in a poem of the fourteenth century. There werevihuelas de penoiaandvihuelas de arco—the former played with aplectrum, the latter with a bow. Later, the vihuela merged entirely into the guitar. (H. E. Watts, in note on his edition ofDon Quixote[London, 1895], iv, p. 85.)47“Much difficulty was found in raising the required force for the Philippine Islands. Many of the soldiers dreading the climate would desert before reaching Acapulco, and new schemes had to be devised for raising recruits. Thus in 1677 all criminals willing to enlist were pardoned, and 125 pesos a year given them as pay. Still, only a small number could be induced to accept this offer.” (Bancroft,Mexico, iii, p. 185.)48Spanish,quintas esencias(English, “quintessences”); referring to the notion in alchemy of a fifth or last and highest essence or power in a natural body.49Spanish,se parte un pelo en el aire; an idiomatic expression (also writtencortarorhender un cabello), signifying the possession of great penetration, keenness, dexterity; quick perception, much perspicacity. Cf. the common phrases, “to fish for things in the air,” “to catch them while flying,” etc. (Dominguez). The saying perhaps originated in the ability of a good swordsman to cut a hair in two instantly with his sword.50Spanish,dos palos; meaning the two wooden ships used for the Acapulco trade, which was the sole support of the colony.51That is, “mindless, or silly, or without sense;” a neat and keen play on words. The meaning evidently is, that knowledge of law does not consist in mere remembrance of law terms, but in discerning their force and power.—Rev. T. C. Middleton, O.S.A.52“They feared to lose temporal goods, and did not reflect on the life eternal; and thus they lost both.”53This form of bodily mortification can be understood only by those who live in hot countries. In Europa it is no mortification at all, and there is no religious who does not practice it, as being a precept of the rules, which command that neither food nor drink be taken outside of fixed hours. But in intertropical countries, with the suffocating heat and the continual perspiration it is a necessity to drink water and quench one’s thirst with great frequency; and on this account the superiors have to grant dispensations from some prescribed usages that are, if not impossible, exceedingly difficult to fulfil in those countries. As a compensation, there are other forms of mortification which in cold countries are difficult to practice, such as sleeping on the ground, which in the regions that are mentioned above do not merit even the name of mortification.—Fray Tirso López.54Spanish,cilicios: a term originally derived from the name Cilicia, from which country was brought in ancient times a cloth woven of hair, called thereforecilicium; applied to a belt or girdle of haircloth, or of metallic wires woven together, often with projecting points of metal, worn next to the skin by way of mortifying the flesh.55“No one can serve two masters;” in verse 13 of the sixteenth (not seventeenth, as in our text) chapter of Luke’s gospel.56Although difficulties arise in obeying two superiors, it is not impossible, and much less when the respective jurisdiction of each is over different activities—as occurs in the missions and villages directed by religious, in which the superior of the order is responsible for his subordinates conducting themselves as they should in their private lives, and the vicar or bishop watches to see that they are punctual in the discharge of their ministry as missionaries or parish priests. In such cases the gospel text, which speaks of those who command opposite things, does not properly apply.—Fray Tirso López.57Tomás Antonio de la Cerda, Conde de Paredes and Marqués de la Laguna, succeeded Archbishop Rivera as viceroy of Nueva España on November 30, 1680; he held this office six years. During this time the shores of Nueva España were continually harassed by pirates and buccaneers—the most notable event being their capture and sack of Vera Cruz in May, 1683.58This word cannot be found in the Spanish lexicons, and is probably a Siamese word, since on old maps of Siam are numerous place-names which begin with the syllableBan.Bandelmay be a place-name, but more probably designates the trading-post occupied by the Portuguese.59The Windward fleet (armada de Barlovento) was maintained to protect Spanish commerce in the Atlantic between Spain and America. In 1689 it was composed of six ships of the line and a frigate. (Bancroft’sMexico, iii, p. 224.)60Pérez’sCatálogoenumerates forty-five in this mission band. Among them was a priest, Diego Higinio, who for many years ministered to the lepers in Bisayas.61Spanish,hermano mayor, that is, the brother at the head of the association.62The reference is to a passage in canon law, in theCorpus Juris, which runs thus:Si Episcopus à Paganis aut Schismaticis capiatur, non Archiepiscopus, sed Capitulum ... ministrare debebit:...The full citation is:Si Episcopus, “De supplenda negligentia Prælatorum,”lib. i, cap. iii,in Sexto. TheSextus, or sixth book, from which the above is taken, is entitled,Sexti Decretalium Liber, of Pope Boniface VIII; and is described in Addis and Arnold’sCatholic Dictionary, p. 106.—Rev. T. C. Middleton, O.S.A.63i.e., “Courage holds greater sway in a small body.”64That is, who had deserved it before his coming, but thus far had managed to escape punishment.65Spanish,mala feria, “a bad fair;” referring to the annual gathering of buyers at Acapulco on the arrival of the Manila galleon.66“So closely did the government guard against possible independence of the colonists in trade that ships’ companies were prohibited from purchasing goods of the country, and factors and traders on the fleets were not allowed to remain longer than three years in America. No foreigner could trade with the colonies, nor was one permitted to enter a port without special license. In fact the prices of both imports and exports of New Spain, with the exception of the precious metals, were under the arbitrary control of the merchants of Seville, and later of Cádiz. What further increased the drainage of wealth from America was the decadence of manufacturing industries in Spain, owing to the immense influx into the Peninsula of precious metals. The riches poured into the mother country made labor almost unnecessary; hence a general decline in all kinds of industry, and Spain had to resort to foreign markets, not only to supply home consumption but also the demands of her colonies. Merchandise thus procured could only be exported to the American settlements at rates increased by additional duties and merchants’ profits.” Besides the commercial restrictions imposed on the colonies by the home government, other influences depressed trade—forced loans to the king, debased coinage, interference by the church, arbitrary action by civil authorities, contraband trade, the ravages of war, and the depredations of corsairs. “In time of war commerce with the mother country was reduced to the lowest ebb; European goods were poured into the Spanish colonies by neutrals, and the contraband trade was almost openly carried on.” (Bancroft’sMexico, iii, pp. 628–630.)67Regarding the bulls of the Crusade (for which seeVOL. XXVIII, pp. 113–115), the following information is furnished by Rev. Dr. William A. Jones, O.S.A., president of the college of San Agustín, Havana: “So far as I know, there was no special decree suppressing the privileges of theBula Cruzada. As I understand it from those who are well informed, the original privileges contained in theBula Cruzadawere exclusively bestowed upon Spanish subjects, and as a consequence, followed the Spanish flag. The moment the sovereignty of Spain ceased over this island [Cuba], so ceased also the meaning of theBula Cruzadafor these rebels to the old dynasty. But some Cubans continued to adopt the privileges of the Latin American Council which had recently been held in Rome (about five years ago), in virtue of which the privileges regarding fasts and abstinence are almost identical with the oldBula; those privileges were afterward confirmed, and we follow the rules of the Council. As for the Philippines, I infer that theBulaceased there as soon as the Spanish sovereignty ended.”An Augustinian father who has recently come to Villanova from the Philippines states that in those islands they have dispensations for fasts and abstinence, the same as before the revolution; but he could not state the precise date of those dispensations.—Rev. T. C. Middleton, O.S.A.A decree of Leo XIII, April 22, 1899, grants the Cuban bishops authority for ten years to grant dispensations from fasting and abstinence.68Diaz’s statement throws an interesting light on the preparation and publication of theConquistasof Fray Gaspar de San Agustín, which is the work here referred to. At the beginning are various approbations, licenses, etc. The dedication, very flowery and somewhat perfunctory, is made to Doña María de Guadalupe, Duquesa de Avero (with many other titles), as “the learned Minerva, not only of our España but of the new worlds;” it is signed by Fray Manuel de la Cruz, but is undated. The first approbation is signed by Fray Diego de Jesús and other Augustinian officials, at Manila, September 2, 1686; and the license for its publication is signed by the provincial of the order, Juan de Jérez, four days later. The commissary of the Inquisition at Manila, Fray Baltasar de Santa Cruz, O.P., approves it on November 28 following; and the archbishop of Manila, Phelipe Pardo, licenses the publication, on December 2. Nothing was done toward printing it until 1697; for the next document is the approbation of the work, furnished by Alonso Sandin, O.P., who has examined it in obedience to the command of Alonso Portillo de Cardos, vicar-general of the archdiocese of Toledo; this is dated at Madrid, August 8, 1697. Nine days later, Portillo issues the license for printing the book. Next follows the approbation of Fray Diego Florez, past provincial of the Augustinian province of Castilla, dated at Madrid, September 5. Then follow a list of “Erratas,” thirteen in number, signed by Martin de Ascarza, “corrector-general for his Majesty,” dated May 5, 1698; and a certificate (dated May 10) that the price at which the said book may be sold has been fixed by decree of the royal Council at eight maravedis for each printed sheet (pliego). A note at the foot of this page states that the book contains 146pliegos, including unnumbered pages. Nothing is said in any of these documents of Diaz’s connection with the work.69The first Dutch settlement at the present site of Cape Town was made in 1652; it grew very slowly for a long time, for at the end of that century it contained only some eighty private houses. In 1658 negro slaves were carried thither, and later the Dutch sent to Cape Town Javanese criminals who had been sentenced at Batavia to penal servitude, and political prisoners of rank from India, some of whom preferred to remain there for life. With these elements of population and the aboriginal Hottentots arose innumerable mixtures of blood, and the utmost diversity of color and features among the inhabitants. The castle of Good Hope (still standing) was built in 1666–74, as a defense for the colony; and in 1672 a formal purchase of land was made from the Hottentots by the East India Company. The great garden of the Company was partly converted into a nursery for foreign plants and trees by Simon van der Stel, commander of the colony from 1680 to 1699. See Theal’sSouth Africa(New York and London, 1894), pp. 20–57.In 1688–90 nearly 200 Huguenot refugees from France arrived at the Cape, and formed settlements near Cape Town. See Worsfold’sSouth Africa(London, 1895), p. 15.70Desiderius Erasmus was born at Rotterdam October 28, 1467. When a boy, he was sent to a convent; and in 1492 was ordained a priest, at Utrecht. He afterward devoted himself to the study of the classics and of divinity, and to literary work; he resided successively in Paris, England, and Basle. HisColloquiesoffended zealous Catholics, by attacking the superstitions and abuses in the Church; but he was not a supporter of Luther. Erasmus died on July 12, 1536.71They took Father Samper to the island of Paragua, and abandoned him there. When this event was learned in Manila, they sent for him; but on the way he fell into the hands of the Camucon pirates, who took his life.—Fray Tirso López.72Basilitanoobviously refers to some suppressed or extinct see in pagandom, and Fray López would now be styled a “titular bishop.” The word cannot be found in the lexicons or gazetteers of classical, mediæval, and early Christian geographical terms; and it is evidently an adjective of local meaning.—Rev. T. C. Middleton, O.S.A.73See theEpodesof Horatius, i, 2, l. 14; at first referring to the Greeks before Troy, but afterward becoming a general proverb—“Whatever errors the great may commit, the people must atone for.”74Father Fray Joaquín Martínez de Zúñiga, in hisHistoria de Filipinas(pp. 384et seq.), relates the foundation of the curacy of Mariquina, its separation from that of Pasig, and the means by which this was effected, as also the incorporation [that is, again with Pasig] which is here mentioned, and their final separation. And as his account differs considerably from that of Father Diaz, and we lack the data for deciding which of them is correct, we refer the reader to that work that he may examine, compare, and decide. Father Diaz, however, may have remained silent on the vexed questions to which that establishment gave rise, through consideration of prudence and of respect to the living; and in that case there is no contradiction, but justifiable omissions.—Fray Tirso López.The Jesuit account of this controversy is presented by Murillo Velarde inHist. de Philipinas, fol. 344 b, 345.75Melchor Portocarrero, Lasso de la Vega, Conde de Monclove (misprinted in our text Mondova), succeeded the Marqués de la Laguna as viceroy of Mexico, on November 30, 1686; his administration lasted nearly two years, and he was an upright and vigilant ruler. He failed, however, to protect the Indian natives from cruel oppressions by the Spaniards. He was commonly known as Brazo de la Plata, or “Silver Arm,” on account of wearing a false arm, his own having been lost in battle. (Bancroft,Mexico, iii, p. 221.)76“An antiquated term, signifying a togated judge, one of those who in the court composed what was called “the tribunal of alcaldes,” who, together, constituted the fifth tribunal of the famous Council of Castilla. These alcaldes no longer exist, nor does the tribunal which they formed; because an Audiencia has been established at Madrid, according to a decree of January 20, 1834.” (Dominguez.)77Reference is here made to the Book of Wisdom, which is found in the Douay Bible next after Solomon’s “Canticle of Canticles” (“Song of Songs,” in the Protestant Bible); it does not, however, occur in the Vulgate. The passage here cited (in Latin, in Diaz’s text) reads thus in the Douay (English) version: “Learn, ye that are judges of the ends of the earth. Give ear, you that rule the people, and that please yourselves in multitudes of nations. For power is given you by the Lord, and strength by the Most High, who will examine your works, and search out your thoughts: because being ministers of his kingdom, you have not judged rightly, nor kept the law of justice, nor walked according to the will of God. Horribly and speedily will he appear to you: for a most severe judgment shall be for them that bear rule.” These words are found in verses 2–6 of chapter vi.78Gaspar de la Cerda Sandoval Silva y Mendoza, Conde de Galve, assumed the office of viceroy of Nueva España on November 20, 1688. The coasts were infested with corsairs up to 1692, but Galve’s preparations to exterminate them seem to have frightened them away. In 1690 and 1695 he sent expeditions against the French in Santo Domingo; in 1689, one to search for La Salle’s Texas colony; and in 1693–94, to establish the town of Pensacola, Florida. At his own request, he was relieved from the office of viceroy, which he left February 27, 1696. He then returned to Spain, where he died soon afterward.79Perhaps referring to the fact that Pardo was but fifteen years old when he entered the Dominican order, and to his high rank as a theologian and a prelate.80The first of these citations reads in English: “The privilege that you enjoy through my favor you may not employ to my distress.” The second is a school axiom, derived from Aristotle, to be encountered in higher philosophy and metaphysics; it may be found in glossaries or expositions of terms used by schoolmen, but its explanation therein is usually somewhat prolix and even obscure. It may be translated thus: “Whenever any thing (or cause) is of such or such a character (or kind), it possesses that characteristic in higher degree than that which derives therefrom (i.e., than its effect or result).”—Rev. T. C. Middleton, O.S.A.81This doctrine of the Manila cabildo and of the author might at that time be quite current; but since then, by the Concordat of 1851, and especially by the bull of his Holiness Pius IX, the Roman pontiff, issued on August 28, 1873, the church has sanctioned the opposite opinion.—Fray Tirso López.82It should be remembered that this part of theConquistaswas written in 1718.—Fray Tirso López.83This recapitulation or resumé of the labors of our missionaries in China was either not written by Father Diaz, or he wrote it in a separate book which we do not possess.—Fray Tirso López.84One of the most important acts of this governor was the publication (October 1, 1696) of a revision of the “Ordinances of good government” which Corcuera had enacted in 1642; some account of these will be given in a later volume.85“He devoted himself to the recovery of the immense sums which were due to the king from the citizens of Manila; and with these he rebuilt the governor’s palace, added to it the halls for the royal Audiencia, and in the lower story offices for the bureau of accounts, established the jail for the court, and began the royal storehouses. By various expedients he contrived the saving of thousands of pesos to the royal treasury, sums which now are deducted from the situado—although this was partly done by greatly curtailing the pay of both officers and soldiers, for which he deserves little praise. To the royal treasury of Mexico he saved more than five hundred thousand pesos which it was owing to that of Philipinas in situados.” (Zúñiga’sHistoria, p. 394.)86The sentence pronounced in the residencia of Governor Cruzat y Gongora (published June 6, 1602) is given in full in the Ventura del Arco MSS. (Ayer library), iv, pp. 209–234. Some forty charges were made against him; some were sustained, making him liable to judgments of about 31,000 pesos; others were referred to the home government; but on the majority he was acquitted.87In the Ventura del Arco MSS. (Ayer library), iv, pp. 235–244, is a summary of a long document, a “Vindication of the official acts performed in the visitation of Camarines by Licentiate Don Francisco Gueruela, member of his Majesty’s Council and alcalde of court in the royal Audiencia of these islands, and visitor for the Audiencia in that province in the past year, 1702.” The summary reads as follows:It is divided into three parts: the first contains, besides the preface, a brief summary of all the edicts which were published in those villages, and which are being brought out by his order. The second comprises a more than succinct relation of the false charges which the said visitation had encountered, and edicts about which with Christian impiety they had dissembled to him. The third is reduced to a brief legal demonstration of the authority which the visitor possesses to institute summary legal proceedings against the religious who are in charge of doctrinas, without danger from the bullIn cænaor any other censure whatever.In the preface—which is crammed with citations from the holy fathers, the Scriptures, and [various other] writers—the zealous [flamante] auditor Gueruela says that he spent a month in obtaining information about the condition of the villages in the province of Camarines, before he began the visitation; and in that time, through the investigations which he made, he learned that the evils which the religious teachers cause to the Indians were deeply rooted, and required an effective remedy. He says that as he was uncertain by what means to carry out his purposes, he undertook first, to induce the religious, through persuasion and careful consideration, to agree to a reform of the abuses with which they were oppressing the Indians; but that, as they paid no attention to this, he had no other recourse than to carry out the visitation, in spite of his fear that the religious in the doctrinas would oppose him, and that they might as a last resort renounce their charges and entirely abandon the villages, which was or would be a misfortune demanding very careful consideration. But [he felt] that justice and right had greater power [than these considerations], in order to liberate from slavery the 30,000 souls of that province, whose ruin was being brought about by the sixteen religious who were administering those villages, who were receiving more than 19,000 pesos.Part first(In which is contained the summary of all the edicts published in the visitation, and the attestation of them separately.)1. That the natives shall not contribute to the curas of the doctrinas any food supplies without pay for the value of these.2. That they shall not perform any labor or personal services for the said religious without pay.3. That the same be understood for the plain sewing, the spinning, and the embroidery for the churches and the sacristies, for the inside garments of the religious and their servants.4. That the young girls [dalagas] shall not sweep the churches and their courts; and that, in their place, twenty young men [baguntaos] and the boys in the schools shall assist.5. The said girls shall not pound rice as arepartimientofor the religious, or for their treasurers or agents [sindicos o fiscales]; nor shall they go to the convent for the unthreshed rice [palay], nor deliver that which has been cleaned. All this shall be in the charge of the gobernadorcillos, their constables, and other officials, who shall transport the said produce, see that the rice is pounded, and deliver it, to the satisfaction of the religious.6. Food, wax, candles, etc., shall not be collected from the natives under any pretext of usage, custom, or devotion; nor shall they be obliged to [render] personal services without pay.7. They shall not be domestics, cooks,mananguetes, fishermen, gardeners, or [act in] other personal employ for the religious, without pay.8. Each entire tribute shall pay three reals a year as a contribution to the festivities of the Monument [on Holy Thursday], theSanctorum[i.e., a tax paid by the natives above sixteen years, to the church], and thePintacasi; and four gantas of palay rice besides, for theDefunctorum[i.e., masses for the dead?].9. At the feast of St. Francis the natives shall not work without pay, or at their own cost, in thepalas-palas[i.e., cutting of?] bamboo frames and bejucos, except when they fail to pay the real for thePintacasi. [This word is defined in Noceda and Sanlucar’s TagalVocabulario, “to aid another in seedtime, gratuitously.”]10. The support orpacaenof the religious shall not be contributed gratis in the large villages; and in the small ones the obligations which the Indians may have formed shall be fulfilled; but if they have not done so, as they have no obligations they shall not contribute without pay.11. There shall be no fiscals appointed in the villages by the religious, but only guardians, without rods; nor shall there be constables; and they shall not be authorized to arrest, flog, or punish the natives.12. The father ministers have no temporal jurisdiction over their parishioners; and as little have they ecclesiastical jurisdiction, except in the tribunal of conscience, and for admonishing and instructing the people, administering the sacraments, saying mass, and teaching the [Christian] doctrine, etc.13. For the same reason the civil government of the villages is not in their keeping; nor shall the [local] authorities ask permission from the religious to execute the orders of their alcaldes-mayor, or to entertain travelers and furnish them what they need for its just value.14. The wills, contracts, and obligations of the Indians which shall hereafter be made, must be sent to the record-office of the alcalde-mayor, without registering them in the convents.15. The religious in charge of doctrinas have no authority to arrest, flog, or punish the natives, either in person or through intervening agencies; and the Indians, both men and women, must not allow themselves to be arrested or flogged by the religious. If this is done by order of the syndics and fiscals, let them defend themselves against the judges in what way they can.16. Nothing shall be collected from the natives for burials, baptisms, and marriages.Then follow comments on these regulations, and in vindication of them—exceedingly prolix on account of being full of citations, some timely and others the opposite. He states therein that for the service of the parish churches he ordered that the following should render assistance: Four servants for the parochial house; one doorkeeper for each convent; and people enough to carry the hammocks and litters [talabones] when the minister shall go forth to administer the sacraments. Two sacristans; and the acolytes and the singers for the services in the churches. Twenty young men [baguntaos], to sweep the churches and their courts every week or every day. Two laundresses, for keeping clean the cloths and vestments in the sacristies. All the young girls [dalagas], but outside of the convents, to embroider and sew all the articles of cloth that are necessary for divine worship. A guardian who shall notify the religious of matters pertaining to their obligations. A syndic, who shall attend to collecting what belongs to them.[He says] that the oppressions which are caused by the service which was compulsory in furnishing the dalagas consisted in the following: Under the pretext of needlework and embroidery, the religious compelled the dalagas to be in continual attendance in the houses of the syndics and mistresses, where they not only sewed and embroidered the articles for the sacristy, but also the inner garments of the religious and the outer garments of their servants. Besides, they must do whatever was commanded them by the mistresses themselves, and their fiscals and syndics, and the fields of all these were sown with grain, without pay, by the wretched dalagas. At the same time, assessments were levied annually in each village for [church] ornaments; and this sum, in the village of Caramuan alone, amounted to 800 pesos the year before. It must be considered that, besides these things, the villages were burdened by the maintenance (at their own cost) of two or three pavilions [camarines; for temporary churches], for extra supplies of timber of all sizes, and also limestone, for the repairs and adornment of the churches.After presenting various considerations, he proceeds to refute the false charges which the Franciscan religious published against him, who said that he had treated them as if they were criminals; that he had falsified the edicts, varying them from the original process; and that all the declarations of the witnesses were false, as also the remonstrances of the villages.88In the text, misprinted 1684. Occasional typographical errors are found in the printed edition of Diaz, which we correct in our text.89Spanish,pájaros bobos; evidently referring to the bird commonly known as “booby” (VOL. XVII, p. 130).90Governor Cruzat y Gongora died at sea, on the voyage from Manila to Acapulco, on November 5, 1702; and his youngest daughter on December 12 of the same year. (Ventura del Arco MSS., iv, p. 245.)

Chapter XXOn the third day after the solemn entry of the governor, the religious of the mission here by father Fray Álvaro de Benavente made their entrance intothe convent of Manila; and on July 28 a private session of the definitory was held in order to admit and adopt them into this province. The following is a list of them:1. Father Fray Diego Bañales, a native of Coruña, and a son of the convent at Santiago; aged forty years, and twenty-three in the order; a preacher and confessor. He came as confessor to the governor’s wife; was prior of Guadalupe, a definitor, and president of the chapter; and died at Manila, on January 29, 1706.2. The father reader Fray Carlos Terrazas, a son of the house at Valencia, thirty-two years old and having professed sixteen years before; he was minister in the Pintados or Bisayas provinces, and of very great virtue; he died in the convent of Dumarao, on October 18, 1694.3. The father reader Fray Nicolás Bernet, a native of the town of Epila, and son of the convent at Zaragoza; twenty-seven years old, and a professed for ten years; he was prior of Cebú; and died at Manila, on May 1, 1701.4. The father preacher Fray José de Ribera, a native of Madrid, and son of the convent of San Felipe; forty years of age, and twenty-three in the order; was minister in the provinces of Tagalos; and died at Pasig on May 21, 1706.5. The father preacher Fray Gelasio Giménez, a son of the convent at Valencia; twenty-seven years of age, and ten and a half in the order; was minister in the province of Ilocos; and died there on August 12, 1694.6. The father reader Fray José Carbonel, son of the convent at Valencia, and master of the studentstherein; twenty-five years old, and nine in the order; was minister in the province of Ilocos; and died at the village of Candong, on March 19, 1711.7. The father preacher Fray Martín Fuentes, a son of the convent at Zaragoza; twenty-seven years old, and nine years and four months in the order; has been a minister in the province of Pampanga, and a definitor; and is still82living, a minister in Bisayas, and examiner of literature for the Holy Office.8. The father preacher Fray Nicolás Servent, a native of Valencia, son of the house at Alcoy; aged twenty-eight years, and ten in the order. He is still living, a minister in the province of Pampanga, the prior of Macabebe.9. The father preacher Fray José de Aranda, a native of Estella, and son of the convent at Zaragoza; aged thirty-one years, and five in the order; was minister in the provinces of Tagalos; and died at Manila, on October 11, 1698.10. The father reader Fray Blas Díaz, son of the convent at Zaragoza; aged twenty-three years, and seven and a half in the order; he was minister in the provinces of Tagalos, and returned to España.11. The father preacher Fray Pedro Beltrán, a native of Valencia, and son of the house at Alcira; aged thirty-two years, and six in the order; he is now living, a minister in the provinces of Bisayas.12. Father Fray Pedro Baldo, son of the convent at Valencia; aged twenty-six years, and nine in the order; was minister in Bisayas, where he died onApril 27, 1716, while prior of the convent at Dumarao.13. The father preacher Fray Juan Barruelo, a native of Candelario, in the bishopric of Plasencia, and son of the convent at Salamanca; aged twenty-four years, and six in the order; was minister in China for several years, and at the present time is definitor and prior of the convent of Apalit in Pampanga.14. The brother chorister Fray Tomás Ortiz, a native of Dueñas, and son of the convent at Valladolid; aged twenty-two years, and three in the order; was minister in China eighteen years, and vicar-provincial of that mission; afterward he was prior of the convent at Manila, and still lives, the present provincial of this province.15. The brother chorister Fray Diego Megía, a native of Madrid, and son of the convent of San Felipe; twenty-one years of age, and three and a half in the order; was minister in the provinces of Tagalos, where he died as prior of the convent of Tanauan, on October 4, 1699.16. The brother chorister Fray José Ruiz, son of the convent at Burgos, and native of that city; aged twenty-two years; is minister of the province of Ilocos, and has been visitor of this province.17. The brother [chorister?] Fray José de Echebel, son of the convent at Zaragoza; aged twenty-two years, and six in the order; was a minister in Bisayas; and died about March, 1706.18. The brother chorister Fray Facundo Trepat, a native of Caspe, son of the convent at Zaragoza; aged twenty years, and three and a half in the order; has been definitor, and is now a minister in the provinces of Bisayas.19. The brother chorister Fray José Bosquet, a native of Valencia, and son of the house at Epila; twenty years of age, and two in the order; is a minister in the provinces of Bisayas, and now definitor of this province.20. The brother chorister Fray Guillermo Sebastián, a son of the house at Vinaroz; aged nineteen years, and two and a half in the order; was a minister in the province of Ilocos, and died as prior of Bantay, on December 13, 1698.21. The brother chorister Fray Eugenio Costales, a son of the convent of Sevilla; aged twenty-one years, and three in the order; is now a minister in the province of Ilocos.22. The brother novice Fray Juan Hidalgo López, a native of Extremadura; aged twenty-eight years; is a minister in the province of Pampanga.23. The brother novice Fray Juan Núñez, a native of Medina del Campo; aged twenty-three years; was a minister in China for many years; and at present is a minister in the province of Ilocos, and its vicar-provincial.24. The brother novice Fray Fernando Ricote, a native of Asturias; aged twenty-eight years; was a minister in Bisayas; and died at Cebú in the year 1698.25. The brother novice Fray Isidro López, a native of Madrid; aged seventeen years; was a minister in the provinces of Pampanga and Tagalos; and died while he was visitor, and prior of Guiguinto, on February 21, 1716.26. The lay brother Fray Francisco de Sevilla, a son of the convent at Játiva; aged thirty-one years, and five in the order; he was eminent in virtue, prayer, and mortification, and rendered much serviceto the convent of Manila, where he met a pious death on March 31, 1711.27. The lay brother Fray Nicolás Codura, a son of the convent at Epila; aged thirty years, and seven in the order; he lives in the convent at Manila, where he has rendered good service, and still does so.All these religious have been very useful to this province in its ministries and instruction, and in the missions of China—the progress of which from their foundation will be set down separately and all together, by way of recapitulation,83ending this history with this chapter. For if I were to continue it further it would be necessary to speak of the living, and [personal] considerations might render the truth liable to suspicion; and although truth is the essential form and the soul of history it cannot become the instructor of the times, or be a [reliable] witness about them, when suspicion can challenge it. I will, however, record in this chapter some of the acts of Don Fausto in his government84—which, although they were just, were rendered intolerable by the violence and harshness with which they were executed; for the body politic of the Manila colony is not fit for so strong cathartic remedies, since its weakness can only endure anodynes and emollients.This gentleman commenced the course of his government with great integrity and rectitude, and veryclean hands—grand qualities from which to expect a good government, although not well liked by all. All his desire, assiduity, and effort were directed to the increase of the royal revenues; and this he kept up to the end of his government, with such extreme application that what appeared to the governor justice seemed [to the people] cruelty. But here Justice used only the edges of the sword, without weighing with the balances that she held in the other hand the difficulties of time and occasion. Don Gabriel de Curucelaegui had not pushed this matter very far before troubles which gave him greater anxiety diverted his mind from this occupation. In a short time Don Fausto acquired great comprehension of the conduct of government and of all the measures which could increase the royal revenues; and he found that a very considerable amount was due to the exchequer, not only from the living but from the dead, from the collections of the royal tributes and from other sources. Don Fausto applied himself to the collection, with excessive rigor, of what the citizens of Manila owed to the royal treasury, without considering that most of the debtors were bankrupt, and almost destitute through lack of means; others were now dead, and search was made for their heirs and executors, in order to compel them to satisfy these claims.85While theseinvestigations were being made, the prisons and fortifications were filled with debtors, more fit to ask alms than to pay their debts; others took refuge in the churches, where they remained a long time without being able to look for means of support. In every direction there were seizures and auctions, exactions and investigations. By this assiduity Don Fausto placed much silver in the royal treasury; but his Majesty does not choose to flay thus his vassals, but rather, as a good shepherd, to shear off the wool without cutting away the skin in which it has its roots. This inflexibility in collecting the debts owed to the royal exchequer, and his great eagerness to increase it, have caused great expenses, some superfluous and others necessary; and these traits in Don Fausto continued throughout the period of his government—which was the longest that has occurred in these islands, since it reached eleven years.86Considering that in these islands there is no equipment of iron-works for making anchors, and that the Dutch of Batavia, as they are so ingenious, have abundance of all that pertains to navigation, he sent Don Pedro de Ariosolo with title of ambassador, accompanied by some Spaniards—Don Martín de Tejada, Don José Pestaño de Cueva, Don Juan de Tejada, and others, among the prominent citizens ofManila. These envoys were very well received in Batavia, and so well did they succeed in their errand that they brought back many and excellent anchors, which were used for many years. This transaction was repeated afterward by Governor Don Domingo de Zabalburu, who sent for the same purpose General Miguel Martínez, Don Gregorio Escalante, Don Juan de San Pedro, and others, whose errand was as successful as that of the former envoys, through the good management and great liberality of the ambassador. Such endeavors have not always had the desired effect; for in the past year of 1717 the present governor, Mariscal Don Fernando Bustillo Bustamente y Rueda, sent General Don Fernando de Angulo as ambassador to Batavia to procure some anchors, but he returned without them.The first galleon that Don Fausto despatched for Nueva España was the “Santo Cristo de Burgos,” in charge of General Don Francisco de Arcocha, his pilot being Lazcano; the voyage was a prosperous one, and the galleon returned in the following year of 1692, in charge of the captain of mounted cuirassiers Don Bernardo de Bayo, who was sent by the viceroy Conde de Galves, who took away that office from Don Francisco de Arcocha. It is said that the cause of this change was resentment on the part of the said Conde because he had in the year 1689 sent Don Gabriel de Arnedo y Escudero, a gentleman of his household, as commander of the galleon—because the commander who had come with the ship, Lucas Mateo de Urquiza, had remained at Acapulco sick (not being willing to follow the second route, which Don Pedro de Ariosolo was taking)—and Don Gabriel de Arnedo y Escuderohad returned in the said galleon “Santo Cristo” as a passenger and not as a commander (although he died on the way); and, annoyed at this, the viceroy had taken the office from Don Francisco de Arcocha and given it to Don Bernardo de Bayo. It would have been better if the galleon had not come at all, for it was wrecked on the return trip, as we shall see later.With Don Gabriel de Arnedo came the auditor Licentiate Don Juan de Ozaeta y Oro, a native of Lima, with his wife and children, who the preceding year had not been able to embark on account of the lack of accommodations in the patache “San Fernando,” in which came the investigating judge and the three auditors. Licentiate Don Juan de Ozaeta was highly esteemed for his learning, and for having been an official of great integrity and uprightness. He completed his six years’ term as auditor of Filipinas, and embarked for Méjico, where he was for many years alcalde of criminal cases for that city, with the same reputation for integrity and rectitude. The new auditors brought orders from his Majesty that two of them should go first to visit the provinces87of these islands, anddraw up an enumeration of the royal tributes, their two associates remaining [at Manila] to serve in the royal Audiencia. For this task two auditors set out—Don Alonso de Abella Fuertes to visit the provinces of Cagayán, Ilocos, and Pampanga; and Don Juan de Sierra to visit those of Cebú, Ogtón, and Panay, although he visited only the last two. After Don Alonso Fuertes had returned from his commission, Licentiate Don Juan de Ozaeta went to visit the provinces of Tagalos, and made the enumeration of the tributes.Don Fausto placed on the stocks the largest galleon that had ever been built; for it was three codos longer than the largest that had been built in the world. This enterprise was carried on by Master-of-camp Don Tomás de Endaya, who by application had become very skilful in this art, and he was therefore the superintendent of this construction; which was completed in less than nine months, to theastonishment of everyone—although with some cause for scandal, since the men worked on it even on the most important feast-days, not stopping even on Holy Thursday. He gave it the name of “San José,” and appointed Don José Madrazo its commander; and it was launched very successfully. It sailed from this headland of Cavite on the day of Sts. Peter and Paul in 1694;88and on July 3, in the night, it was dashed to pieces on the coast of Lubán, and more than four hundred persons were drowned. It was reckoned that if the men had not worked on the feast-days the vessel would have been completed more slowly, and would have sailed many days later, and the furious hurricane that was the cause of its wreck would not have caught it on the sea, with thedeaths of so many persons and the loss of the great amount of merchandise that it carried; for it is considered certain that no larger or richer galleon had plowed the waters of the sea, for the wealth that it carried was incredible.While this loss was so great, one of the most grievous losses that these islands have suffered, it was made worse by the non-arrival of the galleon that was expected that year, the “Santo Cristo de Burgos,” in charge of General Don Bernardo Ignacio del Bayo—who, as we have said, was sent by the viceroy Conde de Galves in the year of 1691, and returned in the same ship the following year; and it put back to the port of Solsogón, after having endured great tempests. It remained at Solsogón in order to continue its voyage the year of 1693, as it did; but it not only failed to reach port, but was wrecked, without our gaining the least knowledge of the place where that occurred. There were some suspicions that it was destroyed by fire (a danger for which there is on the sea no help), for at one of the Marianas Islands were found fragments of burned wood, which were sent [here] by the governor of Filipinas, Don José Madrazo, and were recognized to be of woods that are found in these islands only. Careful search was made for many years along the coasts of South America, and in other regions; but not the least news of this ship has been received. Among the persons who were lost in this galleon was a religious who was most highly esteemed by this province for his great virtue and learning; this was the father reader Fray Francisco de Ugarte, a Vizcayan, a native of Marquina, who came as superior of the mission which reached this province in theyear 1684; he had been sent in this galleon to España, as procurator of the province, to ask for a new reënforcement of missionaries. Much could be said of the great virtue of this religious, of his frequent prayer and mortification, his poverty, his extraordinary humility and affability—which I omit, in order not to seem too partial to him, or expose myself to the censure which I have seen incurred by many historians among the regulars, who have indulged in so excessive praises of this sort that they expose themselves to the charge of being too partial, because the persons eulogized are of their own houses.By these so calamitous events the islands were reduced to a miserable condition, on account of the loss of two good galleons and of so much wealth, belonging to so many that one might say it was the wealth of all [the citizens of Manila]. There was a little alleviation of our affliction that year, but it was so little that it could hardly be regarded as succor—that before the great galleon left Cavite a small patache entered that port which the viceroy of Nueva España had sent with some slight assistance, in charge of Don Andrés de Arriola, a Sevillan gentleman of great courage and renown. He returned to Nueva España in a small vessel which was purchased for 6,000 pesos from a Portuguese merchant named Juan de Abreu; it was so small that the authorities ordered, under heavy penalties, that no citizen should send in this vessel anything except letters, a rule which was enforced most rigorously. This patache made a very prosperous voyage; for, having passed the Marianas Islands, which is the most difficult part of this navigation, and finding that their provisions were nearly gone, and that it was almost impossible to pursue their voyage,divine Providence aided them by revealing to them an unknown island, not set down on any navigation chart. They found it uninhabited by men, but abounding in certain birds, large and heavy, and little inclined to fly, and so easy to catch that the men gave them the name of “fool birds”89either because of their stupidity, or as being the same as those birds which are found in Brasil and some islands of India which the Portuguese calldodos, which is the same astontos[i.e., “stupid”]. The flesh of these birds is very good, and so, by killing many of them and drying their flesh in the wind, the sailors made a very good provision of food. They also found very good water and firewood, so that they were able to continue their voyage to Acapulco. What they most regretted was, that they could not fix the latitude and situation of this island, for lack of seeing the sun; and thus the island became again unknown, and inaccessible for another like emergency. [If its location were known], it would be a great assistance in making easier this arduous and severe navigation from Filipinas to Acapulco.Don Andrés de Arriola was afterward a knight of the Order of Santiago, commander of the Windward fleet, and governor of Vera Cruz and of Pançacola, where he rendered great services to his Majesty King Don Felipe V—his great courage enabling him to furnish large supplies of silver [to the king], despite the perils of the sea and the enemies of the crown, in the time when the armed fleets of Inglaterra and Holanda were infesting the seas and obstructing the commerce with America.Among the losses which Governor Don Faustoexperienced in the time of his government, the greatest in his estimation was the death of his spouse Doña Beatriz de Aróstegui, in 1694; he loved her dearly, an affection deserved by her beauty, the many children that she had borne him, her great virtues, and sweet disposition—for which all the people loved her as the rainbow of peace, as she greatly moderated the choleric disposition of her husband. She died, this Rachel in beauty and Leah in fruitfulness, in the second year of the government of Don Fausto.90She was given a burial with honors in our church at Manila, and in the following year her remains were transferred to a beautiful chapel in the chancel, erected and adorned for this purpose. [This chapel contains the sculptured figure of the lady, with some Latin inscriptions, which are here omitted.] Well was this monument merited by a matron so virtuous, loved and reverenced by all for her great virtues; and her death was all the more regretted on account of her youth. The funeral honors which were solemnized for her were the most splendid ever seen in these islands (and it would be difficult to equal them in any other country, even with great expenditures); for the great abundance in these islands of wax and of the other materials for pomp which can increase the magnificence of functions of this kind, render them very easy. But this abuse is at present greatly moderated, as a result of the recent royal decree which was published that these vain parades be diminished.

On the third day after the solemn entry of the governor, the religious of the mission here by father Fray Álvaro de Benavente made their entrance intothe convent of Manila; and on July 28 a private session of the definitory was held in order to admit and adopt them into this province. The following is a list of them:

1. Father Fray Diego Bañales, a native of Coruña, and a son of the convent at Santiago; aged forty years, and twenty-three in the order; a preacher and confessor. He came as confessor to the governor’s wife; was prior of Guadalupe, a definitor, and president of the chapter; and died at Manila, on January 29, 1706.

2. The father reader Fray Carlos Terrazas, a son of the house at Valencia, thirty-two years old and having professed sixteen years before; he was minister in the Pintados or Bisayas provinces, and of very great virtue; he died in the convent of Dumarao, on October 18, 1694.

3. The father reader Fray Nicolás Bernet, a native of the town of Epila, and son of the convent at Zaragoza; twenty-seven years old, and a professed for ten years; he was prior of Cebú; and died at Manila, on May 1, 1701.

4. The father preacher Fray José de Ribera, a native of Madrid, and son of the convent of San Felipe; forty years of age, and twenty-three in the order; was minister in the provinces of Tagalos; and died at Pasig on May 21, 1706.

5. The father preacher Fray Gelasio Giménez, a son of the convent at Valencia; twenty-seven years of age, and ten and a half in the order; was minister in the province of Ilocos; and died there on August 12, 1694.

6. The father reader Fray José Carbonel, son of the convent at Valencia, and master of the studentstherein; twenty-five years old, and nine in the order; was minister in the province of Ilocos; and died at the village of Candong, on March 19, 1711.

7. The father preacher Fray Martín Fuentes, a son of the convent at Zaragoza; twenty-seven years old, and nine years and four months in the order; has been a minister in the province of Pampanga, and a definitor; and is still82living, a minister in Bisayas, and examiner of literature for the Holy Office.

8. The father preacher Fray Nicolás Servent, a native of Valencia, son of the house at Alcoy; aged twenty-eight years, and ten in the order. He is still living, a minister in the province of Pampanga, the prior of Macabebe.

9. The father preacher Fray José de Aranda, a native of Estella, and son of the convent at Zaragoza; aged thirty-one years, and five in the order; was minister in the provinces of Tagalos; and died at Manila, on October 11, 1698.

10. The father reader Fray Blas Díaz, son of the convent at Zaragoza; aged twenty-three years, and seven and a half in the order; he was minister in the provinces of Tagalos, and returned to España.

11. The father preacher Fray Pedro Beltrán, a native of Valencia, and son of the house at Alcira; aged thirty-two years, and six in the order; he is now living, a minister in the provinces of Bisayas.

12. Father Fray Pedro Baldo, son of the convent at Valencia; aged twenty-six years, and nine in the order; was minister in Bisayas, where he died onApril 27, 1716, while prior of the convent at Dumarao.

13. The father preacher Fray Juan Barruelo, a native of Candelario, in the bishopric of Plasencia, and son of the convent at Salamanca; aged twenty-four years, and six in the order; was minister in China for several years, and at the present time is definitor and prior of the convent of Apalit in Pampanga.

14. The brother chorister Fray Tomás Ortiz, a native of Dueñas, and son of the convent at Valladolid; aged twenty-two years, and three in the order; was minister in China eighteen years, and vicar-provincial of that mission; afterward he was prior of the convent at Manila, and still lives, the present provincial of this province.

15. The brother chorister Fray Diego Megía, a native of Madrid, and son of the convent of San Felipe; twenty-one years of age, and three and a half in the order; was minister in the provinces of Tagalos, where he died as prior of the convent of Tanauan, on October 4, 1699.

16. The brother chorister Fray José Ruiz, son of the convent at Burgos, and native of that city; aged twenty-two years; is minister of the province of Ilocos, and has been visitor of this province.

17. The brother [chorister?] Fray José de Echebel, son of the convent at Zaragoza; aged twenty-two years, and six in the order; was a minister in Bisayas; and died about March, 1706.

18. The brother chorister Fray Facundo Trepat, a native of Caspe, son of the convent at Zaragoza; aged twenty years, and three and a half in the order; has been definitor, and is now a minister in the provinces of Bisayas.

19. The brother chorister Fray José Bosquet, a native of Valencia, and son of the house at Epila; twenty years of age, and two in the order; is a minister in the provinces of Bisayas, and now definitor of this province.

20. The brother chorister Fray Guillermo Sebastián, a son of the house at Vinaroz; aged nineteen years, and two and a half in the order; was a minister in the province of Ilocos, and died as prior of Bantay, on December 13, 1698.

21. The brother chorister Fray Eugenio Costales, a son of the convent of Sevilla; aged twenty-one years, and three in the order; is now a minister in the province of Ilocos.

22. The brother novice Fray Juan Hidalgo López, a native of Extremadura; aged twenty-eight years; is a minister in the province of Pampanga.

23. The brother novice Fray Juan Núñez, a native of Medina del Campo; aged twenty-three years; was a minister in China for many years; and at present is a minister in the province of Ilocos, and its vicar-provincial.

24. The brother novice Fray Fernando Ricote, a native of Asturias; aged twenty-eight years; was a minister in Bisayas; and died at Cebú in the year 1698.

25. The brother novice Fray Isidro López, a native of Madrid; aged seventeen years; was a minister in the provinces of Pampanga and Tagalos; and died while he was visitor, and prior of Guiguinto, on February 21, 1716.

26. The lay brother Fray Francisco de Sevilla, a son of the convent at Játiva; aged thirty-one years, and five in the order; he was eminent in virtue, prayer, and mortification, and rendered much serviceto the convent of Manila, where he met a pious death on March 31, 1711.

27. The lay brother Fray Nicolás Codura, a son of the convent at Epila; aged thirty years, and seven in the order; he lives in the convent at Manila, where he has rendered good service, and still does so.

All these religious have been very useful to this province in its ministries and instruction, and in the missions of China—the progress of which from their foundation will be set down separately and all together, by way of recapitulation,83ending this history with this chapter. For if I were to continue it further it would be necessary to speak of the living, and [personal] considerations might render the truth liable to suspicion; and although truth is the essential form and the soul of history it cannot become the instructor of the times, or be a [reliable] witness about them, when suspicion can challenge it. I will, however, record in this chapter some of the acts of Don Fausto in his government84—which, although they were just, were rendered intolerable by the violence and harshness with which they were executed; for the body politic of the Manila colony is not fit for so strong cathartic remedies, since its weakness can only endure anodynes and emollients.

This gentleman commenced the course of his government with great integrity and rectitude, and veryclean hands—grand qualities from which to expect a good government, although not well liked by all. All his desire, assiduity, and effort were directed to the increase of the royal revenues; and this he kept up to the end of his government, with such extreme application that what appeared to the governor justice seemed [to the people] cruelty. But here Justice used only the edges of the sword, without weighing with the balances that she held in the other hand the difficulties of time and occasion. Don Gabriel de Curucelaegui had not pushed this matter very far before troubles which gave him greater anxiety diverted his mind from this occupation. In a short time Don Fausto acquired great comprehension of the conduct of government and of all the measures which could increase the royal revenues; and he found that a very considerable amount was due to the exchequer, not only from the living but from the dead, from the collections of the royal tributes and from other sources. Don Fausto applied himself to the collection, with excessive rigor, of what the citizens of Manila owed to the royal treasury, without considering that most of the debtors were bankrupt, and almost destitute through lack of means; others were now dead, and search was made for their heirs and executors, in order to compel them to satisfy these claims.85While theseinvestigations were being made, the prisons and fortifications were filled with debtors, more fit to ask alms than to pay their debts; others took refuge in the churches, where they remained a long time without being able to look for means of support. In every direction there were seizures and auctions, exactions and investigations. By this assiduity Don Fausto placed much silver in the royal treasury; but his Majesty does not choose to flay thus his vassals, but rather, as a good shepherd, to shear off the wool without cutting away the skin in which it has its roots. This inflexibility in collecting the debts owed to the royal exchequer, and his great eagerness to increase it, have caused great expenses, some superfluous and others necessary; and these traits in Don Fausto continued throughout the period of his government—which was the longest that has occurred in these islands, since it reached eleven years.86

Considering that in these islands there is no equipment of iron-works for making anchors, and that the Dutch of Batavia, as they are so ingenious, have abundance of all that pertains to navigation, he sent Don Pedro de Ariosolo with title of ambassador, accompanied by some Spaniards—Don Martín de Tejada, Don José Pestaño de Cueva, Don Juan de Tejada, and others, among the prominent citizens ofManila. These envoys were very well received in Batavia, and so well did they succeed in their errand that they brought back many and excellent anchors, which were used for many years. This transaction was repeated afterward by Governor Don Domingo de Zabalburu, who sent for the same purpose General Miguel Martínez, Don Gregorio Escalante, Don Juan de San Pedro, and others, whose errand was as successful as that of the former envoys, through the good management and great liberality of the ambassador. Such endeavors have not always had the desired effect; for in the past year of 1717 the present governor, Mariscal Don Fernando Bustillo Bustamente y Rueda, sent General Don Fernando de Angulo as ambassador to Batavia to procure some anchors, but he returned without them.

The first galleon that Don Fausto despatched for Nueva España was the “Santo Cristo de Burgos,” in charge of General Don Francisco de Arcocha, his pilot being Lazcano; the voyage was a prosperous one, and the galleon returned in the following year of 1692, in charge of the captain of mounted cuirassiers Don Bernardo de Bayo, who was sent by the viceroy Conde de Galves, who took away that office from Don Francisco de Arcocha. It is said that the cause of this change was resentment on the part of the said Conde because he had in the year 1689 sent Don Gabriel de Arnedo y Escudero, a gentleman of his household, as commander of the galleon—because the commander who had come with the ship, Lucas Mateo de Urquiza, had remained at Acapulco sick (not being willing to follow the second route, which Don Pedro de Ariosolo was taking)—and Don Gabriel de Arnedo y Escuderohad returned in the said galleon “Santo Cristo” as a passenger and not as a commander (although he died on the way); and, annoyed at this, the viceroy had taken the office from Don Francisco de Arcocha and given it to Don Bernardo de Bayo. It would have been better if the galleon had not come at all, for it was wrecked on the return trip, as we shall see later.

With Don Gabriel de Arnedo came the auditor Licentiate Don Juan de Ozaeta y Oro, a native of Lima, with his wife and children, who the preceding year had not been able to embark on account of the lack of accommodations in the patache “San Fernando,” in which came the investigating judge and the three auditors. Licentiate Don Juan de Ozaeta was highly esteemed for his learning, and for having been an official of great integrity and uprightness. He completed his six years’ term as auditor of Filipinas, and embarked for Méjico, where he was for many years alcalde of criminal cases for that city, with the same reputation for integrity and rectitude. The new auditors brought orders from his Majesty that two of them should go first to visit the provinces87of these islands, anddraw up an enumeration of the royal tributes, their two associates remaining [at Manila] to serve in the royal Audiencia. For this task two auditors set out—Don Alonso de Abella Fuertes to visit the provinces of Cagayán, Ilocos, and Pampanga; and Don Juan de Sierra to visit those of Cebú, Ogtón, and Panay, although he visited only the last two. After Don Alonso Fuertes had returned from his commission, Licentiate Don Juan de Ozaeta went to visit the provinces of Tagalos, and made the enumeration of the tributes.

Don Fausto placed on the stocks the largest galleon that had ever been built; for it was three codos longer than the largest that had been built in the world. This enterprise was carried on by Master-of-camp Don Tomás de Endaya, who by application had become very skilful in this art, and he was therefore the superintendent of this construction; which was completed in less than nine months, to theastonishment of everyone—although with some cause for scandal, since the men worked on it even on the most important feast-days, not stopping even on Holy Thursday. He gave it the name of “San José,” and appointed Don José Madrazo its commander; and it was launched very successfully. It sailed from this headland of Cavite on the day of Sts. Peter and Paul in 1694;88and on July 3, in the night, it was dashed to pieces on the coast of Lubán, and more than four hundred persons were drowned. It was reckoned that if the men had not worked on the feast-days the vessel would have been completed more slowly, and would have sailed many days later, and the furious hurricane that was the cause of its wreck would not have caught it on the sea, with thedeaths of so many persons and the loss of the great amount of merchandise that it carried; for it is considered certain that no larger or richer galleon had plowed the waters of the sea, for the wealth that it carried was incredible.

While this loss was so great, one of the most grievous losses that these islands have suffered, it was made worse by the non-arrival of the galleon that was expected that year, the “Santo Cristo de Burgos,” in charge of General Don Bernardo Ignacio del Bayo—who, as we have said, was sent by the viceroy Conde de Galves in the year of 1691, and returned in the same ship the following year; and it put back to the port of Solsogón, after having endured great tempests. It remained at Solsogón in order to continue its voyage the year of 1693, as it did; but it not only failed to reach port, but was wrecked, without our gaining the least knowledge of the place where that occurred. There were some suspicions that it was destroyed by fire (a danger for which there is on the sea no help), for at one of the Marianas Islands were found fragments of burned wood, which were sent [here] by the governor of Filipinas, Don José Madrazo, and were recognized to be of woods that are found in these islands only. Careful search was made for many years along the coasts of South America, and in other regions; but not the least news of this ship has been received. Among the persons who were lost in this galleon was a religious who was most highly esteemed by this province for his great virtue and learning; this was the father reader Fray Francisco de Ugarte, a Vizcayan, a native of Marquina, who came as superior of the mission which reached this province in theyear 1684; he had been sent in this galleon to España, as procurator of the province, to ask for a new reënforcement of missionaries. Much could be said of the great virtue of this religious, of his frequent prayer and mortification, his poverty, his extraordinary humility and affability—which I omit, in order not to seem too partial to him, or expose myself to the censure which I have seen incurred by many historians among the regulars, who have indulged in so excessive praises of this sort that they expose themselves to the charge of being too partial, because the persons eulogized are of their own houses.

By these so calamitous events the islands were reduced to a miserable condition, on account of the loss of two good galleons and of so much wealth, belonging to so many that one might say it was the wealth of all [the citizens of Manila]. There was a little alleviation of our affliction that year, but it was so little that it could hardly be regarded as succor—that before the great galleon left Cavite a small patache entered that port which the viceroy of Nueva España had sent with some slight assistance, in charge of Don Andrés de Arriola, a Sevillan gentleman of great courage and renown. He returned to Nueva España in a small vessel which was purchased for 6,000 pesos from a Portuguese merchant named Juan de Abreu; it was so small that the authorities ordered, under heavy penalties, that no citizen should send in this vessel anything except letters, a rule which was enforced most rigorously. This patache made a very prosperous voyage; for, having passed the Marianas Islands, which is the most difficult part of this navigation, and finding that their provisions were nearly gone, and that it was almost impossible to pursue their voyage,divine Providence aided them by revealing to them an unknown island, not set down on any navigation chart. They found it uninhabited by men, but abounding in certain birds, large and heavy, and little inclined to fly, and so easy to catch that the men gave them the name of “fool birds”89either because of their stupidity, or as being the same as those birds which are found in Brasil and some islands of India which the Portuguese calldodos, which is the same astontos[i.e., “stupid”]. The flesh of these birds is very good, and so, by killing many of them and drying their flesh in the wind, the sailors made a very good provision of food. They also found very good water and firewood, so that they were able to continue their voyage to Acapulco. What they most regretted was, that they could not fix the latitude and situation of this island, for lack of seeing the sun; and thus the island became again unknown, and inaccessible for another like emergency. [If its location were known], it would be a great assistance in making easier this arduous and severe navigation from Filipinas to Acapulco.

Don Andrés de Arriola was afterward a knight of the Order of Santiago, commander of the Windward fleet, and governor of Vera Cruz and of Pançacola, where he rendered great services to his Majesty King Don Felipe V—his great courage enabling him to furnish large supplies of silver [to the king], despite the perils of the sea and the enemies of the crown, in the time when the armed fleets of Inglaterra and Holanda were infesting the seas and obstructing the commerce with America.

Among the losses which Governor Don Faustoexperienced in the time of his government, the greatest in his estimation was the death of his spouse Doña Beatriz de Aróstegui, in 1694; he loved her dearly, an affection deserved by her beauty, the many children that she had borne him, her great virtues, and sweet disposition—for which all the people loved her as the rainbow of peace, as she greatly moderated the choleric disposition of her husband. She died, this Rachel in beauty and Leah in fruitfulness, in the second year of the government of Don Fausto.90She was given a burial with honors in our church at Manila, and in the following year her remains were transferred to a beautiful chapel in the chancel, erected and adorned for this purpose. [This chapel contains the sculptured figure of the lady, with some Latin inscriptions, which are here omitted.] Well was this monument merited by a matron so virtuous, loved and reverenced by all for her great virtues; and her death was all the more regretted on account of her youth. The funeral honors which were solemnized for her were the most splendid ever seen in these islands (and it would be difficult to equal them in any other country, even with great expenditures); for the great abundance in these islands of wax and of the other materials for pomp which can increase the magnificence of functions of this kind, render them very easy. But this abuse is at present greatly moderated, as a result of the recent royal decree which was published that these vain parades be diminished.

1Francisco de Mesina was born in Messina, Sicily, in 1614; at the age of fifteen he became a Jesuit novice, and in 1643 came to the Philippines. He acted as minister at the college of Manila during one year, and then went to Camboja with a Spanish expedition who built a ship there, ministering to the Spaniards, and to the natives of the country. For two years he was rector of Silang, and more than twenty years minister to the Chinese at Santa Cruz, near Manila, becoming very proficient in their language. He was three years provincial, and was sent to Macan and Camboja by the governor “on affairs of the royal service;” and he died at Santa Cruz, October 12, 1682. (Murillo Velarde,Hist. Philipinas, fol. 354.)2Spanish,almojarifazgo: export and import duties, as our modern officials would call them. This tax was first collected by the Moors in the cities and coasts of Andalucía, and afterward—in the times of St. Fernando, according to various authors—came to be introduced among the Christians; and they, on accepting or establishing this impost, adopted the name by which the Arabs designated it.—Fray Tirso López(editor of Diaz).3Don Francísco Xavier, in the year 1670 (Murillo Velarde,Hist. de Philipinas, fol. 300).4Francisco Miedes was a native of Madrid, born about 1621; he entered the Jesuit order about 1643, and in 1643 came to the islands. During the first year he was an instructor at the college of Manila; the rest of his life was spent in the missions of Ternate and Siao. He compiled grammars and vocabularies of the dialects spoken in those islands, and performed his missionary labors with great self-sacrifice and devotion, suffering much from poverty and lack of the usual comforts of life. The hardships of this career, and his frequent austerities, broke down his strength, and he finally died at Iloilo, on June 21, 1674. (Murillo Velarde,ut supra, fol. 352 b, 353.)Gerónimo Cebreros was born in Mexico on May 30, 1626, and at the age of twenty-three entered the Jesuit novitiate, and four years later came to the islands. He was a missionary in Ternate and Siao, and for six years the superior of those missions; afterward he labored among the Spaniards and Tagals in Luzón, and died on August 15, 1713. (Ut supra, fol. 400 b.)5Diaz does not give the Christian name of this missionary, but Murillo Velarde says (ut supra, fol. 300 b), that it was Juan de Esquivel; this name, however, is not again mentioned by that author. On fol. 284 he gives the following account of Diego de Esquivel (of whom Juan may have been a brother): “On the sixth of June, 1665, died at Manila Father Diego de Esquivel, at the age of forty-two years, after seventeen years as a member of the Society; he was a native of the said city, and it was there that he entered the Society, in the year 1648. He finished his studies there, and, having been ordained as a priest, was sent to Ternate—where he learned perfectly the language of the natives, of which he wrote a grammar and a vocabulary. Thence he went to Tydore, and afterward to Siao, where the natives were living more as barbarians than as Christians; and he suffered greatly in that island, on account of the poverty of the country. He had his heart set on planting the faith and good morals among that people, by means of preaching, the good example of his life as a religious, and the charity with which he ministered to all; and he gained thereby the great affection of the people of Siao. This was known by Don Sabiniano Manrique de Lara, and therefore after the death of Don Bentura, the king of that island (who left a young son), the governor commissioned Father Esquivel with the government of that kingdom, as it was under the royal protection, to the great satisfaction of the chiefs of its villages; and the superiors [of the order] gave him permission, in so far as it was in accordance with the sacred canons, to act as counselor of the said kingdom. This caused the preservation in our holy faith of the many and glorious missions which this province has in the Orient—which are the island and kingdom of Siao, and the provinces of Manados or Cauripa (which are in the great island of Celebes, or Macazar), with other islands and missions, which he frequently visited, by which he gained many souls to God. He was sent to Ternate as rector, but, moved by affectionate desire for the salvation of his Siaos, he left a father as vice-rector of the college [at Ternate], and returned to Siao. At this time, orders were given to withdraw the garrison from Ternate, and Father Esquivel returned to Manila, and many of those natives accompanied him—in order not to lose the faith, nobly abandoning their native land. They settled in Maragondong, La Estacada, and other places, with the name of Mardicas, and I knew in Maragondong some of them who had been born in Ternate. Through the hardships of this voyage Father Esquivel contracted an illness, which lasted during the remainder of his life. He spent some time as minister at Barás, where his sickness became worse; they carried him to Manila, where he died with great peace and resignation.”Manuel Español was born in Aren, May 11, 1639, and entered the Jesuit order on November 21, 1656. Seven years later he came to the Philippine Islands. He was minister at the college of Manila two years, and afterward labored in the missions of Siao and Ternate for many years. He died in Manila, on March 10, 1684. (Murillo Velarde,ut supra, fol. 356.)6Murillo Velarde says (ut supra, fol. 302): “On the first of November, 1677, the Dutch seized Siao, called thither by Don Geronimo Daras, a rival and enemy of the king Don Francisco (who was a good Catholic, and a friend of the Spaniards); they went to conquer it, and left as governor of the island Robert Paagbrugue. They carried away to Malayo the fathers who were ministering there. They cut down the clove trees, and established several small forts with some artillery; and left there about two hundred men, with a preacher, who instructed the natives in regard to their errors. At first some of the Siaos resisted; but now they are most obstinate heretics, and very bitter enemies of the Catholic religion—as I found in some who strayed to Manila in those days; although some were finally converted, and I baptized a boy of fourteen years who learned the [Christian] doctrine readily.”7i.e., “a time of peace, a time of war.”8Spanish,Del monte sale, quien al monte quema, “indicating that the losses we suffer usually proceed from persons allied to us, or who live near us” (Dominguez).9Here, as in several other places in our text, we omit various pious reflections and citations from Scripture or the fathers of the church, simply through the pressure of valuable historical matter upon our limited space.10i.e., “If for my sake this tempest has arisen, cast me into the sea,” paraphrasing rather than quoting the prophet’s words (Jonah, i, v. 12).11Juan Caballero was born in Córdoba in 1629, and made his profession in the Augustinian order at Sevilla (by a typographical error in Pérez’sCatálogo, in 1637; probably, 1657). He came to Manila in the mission of 1669; three years later, was elected prior of Cebú, and in 1674 prior of Manila, where he died in 1685.12Biographical notices of these friars, and of others mentioned by Diaz in like connection, may be found in Pérez’sCatálogo.13Spanish,colegial del mayor. Acolegio mayoris defined by Dominguez as “a community of youths, laymen of distinguished families, who devote themselves to various studies, living in a certain seclusion, and under a collegiate rector, whom they appoint, usually each year.”14Spanish,catedratico de decreto. TheDecretowas the book compiled by Gratianus which forms the first part of the canon law.15“More properly Konkanis; the modern division of North Canara is part of the territory properly known as the Konkan, and the old Portuguese called the natives of their territory, both those of Goa and the North (properly the Konkanis), and also those to the southward, indiscriminately Canarins.” “The Canarins (who are heathen), are of two sorts, for such as are engaged in trade and other honorable callings are held in much greater respect than those who engage in fishing, or practice mechanical crafts.” Canarin is the Portuguese form of the name applied to the natives of the coast, and interior north of Malabar, as far as and including Goa district; another form of the name is Karnatic, although it is now applied to the Tamil country on the eastern side of the Indian peninsula.—SeeVoyage of Pyrard de Laval(Hakluyt Society Publications, London, 1887–88) and notes by Gray and Bell, i, pp. 375–376, ii, pp. 35, 405–406.16Payo Enriquez de Rivera was a native of Sevilla, and son of the Duke de Alcalá, viceroy of Naples. In 1628 he made profession in the Augustinian order, and after obtaining his degrees in theology and philosophy held various important offices in Spain. In 1657 he was presented to the see of Guatemala, and ten years later to that of Michoacan; soon afterward he was made archbishop of Mexico, which office he assumed in June 1668. The viceroyalty of Mexico becoming vacant by the death of Pedro Nuño Colon, Duke de Veraguas, a few days after taking possession of that government (December, 1673), he was immediately succeeded, by a royal order anticipating this event, by Fray Payo de Rivera, who ruled Nueva España for seven years. Rivera was distinguished by his ability as a ruler, not only in matters ecclesiastical, but in civil and military affairs—to all of which he attended with zeal and prudence; and he was beloved by the people. In July, 1681, he set out for Spain, where he had two important appointments from the government; but he declined these, and retired to the convent of Santa María del Risco. He died on April 8, 1684, honored in both life and death by the government and by his people. (Bancroft’sMexico, iii, pp. 182–187.)17Our Constitutions inhibit such procedure, the applying to courts outside the order. For us, appeals lie only to the Pontiff, who, being the common father of the faithful, is not considered an outsider.—Rev. T. C. Middleton, O.S.A.18i.e., “The party dispossessed must first of all be restored, any other proceeding being deferred.”19Referring to a work by the Jesuit writer Martin Martini (1614–61), who for many years was a prominent missionary in China. This was hisNovus atlas Sinensis(Vienna, 1655), which formed part 10 of the great atlas published by Joannis Blaeu at Amsterdam (1656). Diaz hispanicizes Martini’s name, and rather curiously uses the Italian wordatlantefor “atlas” instead of the Spanishatlas.20More strictly the name Coromandel is applied to the eastern coast of India north of Cape Comorin, and Malabar to the western coast.21i.e., “It shall not be compared with the dyed colors of India” (Job, xxviii, v. 16).22See plan of Madras, and maps of Coromandel coast, in Bellin’sAtlas maritime, iii, fol. 37–39.23The Basilian order was founded by St. Basil, bishop of Cæsarea in Cappadocia. His rule became so popular in the East as to supplant all others; and at this day it alone is recognized and followed by the monks of the Greek Church. This order also made its way into southern Italy, Poland, Hungary, and Russia. Nearly all the convents of Basilian nuns (founded by St. Macrina, sister of Basil), like those of the monks, have embraced the Eastern schism. (Addis and Arnold’sCatholic Dictionary, citing Hélyot’sOrdres monastiques.)24Spanish,crescas, a word not given in the lexicons, but evidently, from the context, to be thus rendered.25See Linschoten’s account of this story of St. Thomas’s preaching in India, and A. C. Burnell’s notes thereon, inVoyage of Linschoten(Hakluyt Society Publications, London, 1885), i, pp. 83–89. Burnell says that this story is unknown to the natives of India, and evidently originated in Syria. The inscription on the alleged tomb of St. Thomas near Madras is now known to be Nestorian, of about the ninth century A. D.26Tercia: the third part of a vara (33.38+ inches), therefore a little more than 11 inches; generally used as a measure of length.27Concepción’s account of this occurrence (Hist. de Philipinas, vii, pp. 258, 259) contains an explanation somewhat remarkable for a period when sanitary science had made little progress, even in Europe.“Governor Don Manuel de Leon was sick from excessive corpulency; and Don Juan de Sarra treated him by making cruel cuts in the flesh of his body. He attended, when these incisions were not yet quite healed, the funeral of Doña Maria del Cuellar, the deceased wife of Auditor Don Francisco Coloma; and in the church the vapors which exhale from buried corpses—which, experience proves, cost those so dear, who enter the church with sores or wounds, as these are poisoned and corrupted by those vapors—had the effect on the governor of opening his wounds, and bringing on a hemorrhage which exhausted him, [and he died. April 11, 1667].”28Salazar relates the disposition of the governor’s estate (Hist. Sant. Rosario, pp. 114, 115), saying that, besides the provincial, Fray Balthasar de Santa Cruz and General Marcos Quintero Ramos were named by León as his executors; referring to the prohibition (see his p. 43) of such administration to the Dominican friars, he adds: “The said fathers could not refuse to accept this onerous charge as executors, not only on account of what our order owed to the deceased, but because of other circumstances which stood in the way and concerned the peace of the community.” He states that Fray San Roman’s death (less than a year after the governor’s) did not prevent the administration of León’s estate and the disposal of his property, which Santa Cruz carried out, the handling of the money being left entirely to Quintero. The governor’s fortune amounted to 250,000 pesos, of which the Dominican order appropriated nothing to itself, the money being almost entirely spent in pious foundations and charitable works. To the Misericordia was given 50,000 pesos, part of which was set aside for the dowries of orphan girls; to León’s native place, 33,000 pesos to found chaplaincies, for the benefit of his soul; 12,000 to rebuild the hospital of San Lazaro at Manila, and a like sum for rebuilding the seminary of Santa Potenciana; and the remainder was spent in various works of piety and charity, for the benefit of the community.29Every province was entitled to choose four definitors and two visitors. In chapters the voting list is published prior to the elections; it contains the name of every person entitled to vote therein, with the position entitling him to vote.—Rev. T. C. Middleton, O.S.A.30Spanish,altura; here meaning the most northern part of the ship’s course, as the ships sailing from Manila took a route far northward to avail themselves of the trade-winds.31This should be Antonio de Letona; his book is entitledPerfecta religiosa(Puebla, Mexico, 1662). See ourVOL. XXXVI, p. 189.32In text,rectores; but, as there is no meaning of that word that properly applies here, we conjecture it to be a typographical error forreceptores.33Francisco Salgado was a native of Galicia, born April 2, 1629. In 1648 he entered the Jesuit order, and in 1662, came to the Philippines. For several years he was teacher in the college of Manila; and afterward rector at Silang. He went to Europe (about 1675?), and returned in 1679 with a mission band; he was rector of the Manila college and twice provincial. He died at Manila on July 14, 1689. (Murillo Velarde,Hist. de Philipinas, fol. 357.)34The MS. does not state what the other relic was, nor is it easy to ascertain; for the English in the latter part of the eighteenth century profaned the church of San Agustín at Manila, and took from it all the relics, in order to avail themselves of the silver of the reliquaries, and of the gold in which many of them were set.—Fray Tirso López.35Juan de Mariana (1536–1624) was one of the most noted writers among the Spanish Jesuits. The work here referred to is that which he published originally in Latin,Historiæ de rebus Hispaniæ libri XXV(Toleti, 1592), which carried the history of the Spanish monarchy down to 1516. His own Spanish version of this work, enlarged and corrected, appeared at Toledo, 1601. Other writers continued this history to 1649 and 1669; and the last of these was extended to 1678 by Felix Lucio de Espinosa y Malo (Madrid, 1678). This work has had many editions, translations, and criticisms—for which see Sommervogel’sBibliothèque Comp. de Jesus. One of Mariana’s works,De rege et regis institutione(Toleti, 1599), was censured by the Parliament of Paris and publicly burned by the executioner in 1610; and the French court asked the Spanish government to suppress it, which request was refused.36That is, the writer’s desire to flatter some influential persons who were enemies of Valenzuela.37The alternation [alternativa] of the elections consisted in this, that during one triennium the offices were held by natives of Spain, and during the next one by those born in the Indias.—Fray Tirso López.38Spanish,pasado en authoridad de cosa juzgada(equivalent to the Latinres adjudicata).39Spanish,se comprometió. With us elections sometimes go bycompromissum; that is, where no result is secured as usual by close ballot the chapter designate a committee to nominate some person, usually with the pledge that the chapter will afterward elect him, and thus ratify the committee’s choice.—Rev. T. C. Middleton, O.S.A.40Among the voters at provincial and general chapters are two classes especially designated by provinces or convents to represent the entire community; these are the definitors and the discreets (VOL. XXXIV, p. 419). The conventual discreet is chosen for the provincial chapter, and is elected by all the voters of a house in chapter assembled. The discreet-general is chosen for the general chapter, by the provincial chapter. At the general chapter every province is entitled to representation by three voters—the provincial, the definitor, and the discreet. At provincial chapter every large house, or convent, is entitled similarly to representation by two voters, the priors and the discreet (there is no definitor for a house).—Rev. T. C. Middleton, O.S.A.41There must be some error in the text—probably made in the transcriptions of Diaz’s manuscript for publication—for Pérez says (Catálogo, p. 140) that these missions contained 160 religious. The father here named is mentioned a little below as Manuel Losada, which name (although it does not appear in Pérez) was probably his baptismal and family name, the other being that assumed by him on entering the order.42No elemental; that is, it was not nebulous—as our astronomers at this time say, arrogating to themselves this discovery, which evidently was not unknown to those of earlier times.—Fray Tirso López.43Roughly estimating from the date here given, it seems probable that the line here mentioned refers to the diameter of the earth. Although that diameter had not been exactly measured at that time, a long step toward this had been taken by Picard of France, who in 1671 made the first really valuable measure of the arc of a meridian, a measure which Isaac Newton used in verifying his idea of gravitation. The ambiguous manner in which the line is mentioned by the writer (supposedly Kino, as cited by Diaz) was probably due to cautious dread lest ecclesiastical penalties be visited on the too definite statement of scientific discoveries; for at that time Mexico was dominated by the Inquisition, by which tribunal the great Galileo had been imprisoned less than fifty years before Kino made these observations. The course of this comet can easily be verified, after making due allowance for the precession of the equinoxes, on any map of the constellations. Information for this note is furnished by Albert S. Flint, astronomer of Washburn Observatory, University of Wisconsin.44Eusebius Kino (or Chino) was a noted mathematician and explorer. Born near Trent in 1644, he entered the Jesuit order at the age of twenty-one, and in 1678 came to America. He soon devoted himself to the California missions, and explored and mapped a large extent of country in Mexico and Lower California. He died at Magdalena, March 15, 1711.45One of the collections of canon law is called “Clementinas” (seeVOL. XXV, p. 226): they were compiled out of the canons of the Council of Vienne (1316) and some of his own constitutions. (Addis and Arnold’sCatholic Dictionary, p. 106.) The father of Bolivar had apparently held the clementina chair of canon law in a university.46Thevihuela(orviguela) was the ancient form of the guitar, or something between it and the violin. It is mentioned as in use, in a poem of the fourteenth century. There werevihuelas de penoiaandvihuelas de arco—the former played with aplectrum, the latter with a bow. Later, the vihuela merged entirely into the guitar. (H. E. Watts, in note on his edition ofDon Quixote[London, 1895], iv, p. 85.)47“Much difficulty was found in raising the required force for the Philippine Islands. Many of the soldiers dreading the climate would desert before reaching Acapulco, and new schemes had to be devised for raising recruits. Thus in 1677 all criminals willing to enlist were pardoned, and 125 pesos a year given them as pay. Still, only a small number could be induced to accept this offer.” (Bancroft,Mexico, iii, p. 185.)48Spanish,quintas esencias(English, “quintessences”); referring to the notion in alchemy of a fifth or last and highest essence or power in a natural body.49Spanish,se parte un pelo en el aire; an idiomatic expression (also writtencortarorhender un cabello), signifying the possession of great penetration, keenness, dexterity; quick perception, much perspicacity. Cf. the common phrases, “to fish for things in the air,” “to catch them while flying,” etc. (Dominguez). The saying perhaps originated in the ability of a good swordsman to cut a hair in two instantly with his sword.50Spanish,dos palos; meaning the two wooden ships used for the Acapulco trade, which was the sole support of the colony.51That is, “mindless, or silly, or without sense;” a neat and keen play on words. The meaning evidently is, that knowledge of law does not consist in mere remembrance of law terms, but in discerning their force and power.—Rev. T. C. Middleton, O.S.A.52“They feared to lose temporal goods, and did not reflect on the life eternal; and thus they lost both.”53This form of bodily mortification can be understood only by those who live in hot countries. In Europa it is no mortification at all, and there is no religious who does not practice it, as being a precept of the rules, which command that neither food nor drink be taken outside of fixed hours. But in intertropical countries, with the suffocating heat and the continual perspiration it is a necessity to drink water and quench one’s thirst with great frequency; and on this account the superiors have to grant dispensations from some prescribed usages that are, if not impossible, exceedingly difficult to fulfil in those countries. As a compensation, there are other forms of mortification which in cold countries are difficult to practice, such as sleeping on the ground, which in the regions that are mentioned above do not merit even the name of mortification.—Fray Tirso López.54Spanish,cilicios: a term originally derived from the name Cilicia, from which country was brought in ancient times a cloth woven of hair, called thereforecilicium; applied to a belt or girdle of haircloth, or of metallic wires woven together, often with projecting points of metal, worn next to the skin by way of mortifying the flesh.55“No one can serve two masters;” in verse 13 of the sixteenth (not seventeenth, as in our text) chapter of Luke’s gospel.56Although difficulties arise in obeying two superiors, it is not impossible, and much less when the respective jurisdiction of each is over different activities—as occurs in the missions and villages directed by religious, in which the superior of the order is responsible for his subordinates conducting themselves as they should in their private lives, and the vicar or bishop watches to see that they are punctual in the discharge of their ministry as missionaries or parish priests. In such cases the gospel text, which speaks of those who command opposite things, does not properly apply.—Fray Tirso López.57Tomás Antonio de la Cerda, Conde de Paredes and Marqués de la Laguna, succeeded Archbishop Rivera as viceroy of Nueva España on November 30, 1680; he held this office six years. During this time the shores of Nueva España were continually harassed by pirates and buccaneers—the most notable event being their capture and sack of Vera Cruz in May, 1683.58This word cannot be found in the Spanish lexicons, and is probably a Siamese word, since on old maps of Siam are numerous place-names which begin with the syllableBan.Bandelmay be a place-name, but more probably designates the trading-post occupied by the Portuguese.59The Windward fleet (armada de Barlovento) was maintained to protect Spanish commerce in the Atlantic between Spain and America. In 1689 it was composed of six ships of the line and a frigate. (Bancroft’sMexico, iii, p. 224.)60Pérez’sCatálogoenumerates forty-five in this mission band. Among them was a priest, Diego Higinio, who for many years ministered to the lepers in Bisayas.61Spanish,hermano mayor, that is, the brother at the head of the association.62The reference is to a passage in canon law, in theCorpus Juris, which runs thus:Si Episcopus à Paganis aut Schismaticis capiatur, non Archiepiscopus, sed Capitulum ... ministrare debebit:...The full citation is:Si Episcopus, “De supplenda negligentia Prælatorum,”lib. i, cap. iii,in Sexto. TheSextus, or sixth book, from which the above is taken, is entitled,Sexti Decretalium Liber, of Pope Boniface VIII; and is described in Addis and Arnold’sCatholic Dictionary, p. 106.—Rev. T. C. Middleton, O.S.A.63i.e., “Courage holds greater sway in a small body.”64That is, who had deserved it before his coming, but thus far had managed to escape punishment.65Spanish,mala feria, “a bad fair;” referring to the annual gathering of buyers at Acapulco on the arrival of the Manila galleon.66“So closely did the government guard against possible independence of the colonists in trade that ships’ companies were prohibited from purchasing goods of the country, and factors and traders on the fleets were not allowed to remain longer than three years in America. No foreigner could trade with the colonies, nor was one permitted to enter a port without special license. In fact the prices of both imports and exports of New Spain, with the exception of the precious metals, were under the arbitrary control of the merchants of Seville, and later of Cádiz. What further increased the drainage of wealth from America was the decadence of manufacturing industries in Spain, owing to the immense influx into the Peninsula of precious metals. The riches poured into the mother country made labor almost unnecessary; hence a general decline in all kinds of industry, and Spain had to resort to foreign markets, not only to supply home consumption but also the demands of her colonies. Merchandise thus procured could only be exported to the American settlements at rates increased by additional duties and merchants’ profits.” Besides the commercial restrictions imposed on the colonies by the home government, other influences depressed trade—forced loans to the king, debased coinage, interference by the church, arbitrary action by civil authorities, contraband trade, the ravages of war, and the depredations of corsairs. “In time of war commerce with the mother country was reduced to the lowest ebb; European goods were poured into the Spanish colonies by neutrals, and the contraband trade was almost openly carried on.” (Bancroft’sMexico, iii, pp. 628–630.)67Regarding the bulls of the Crusade (for which seeVOL. XXVIII, pp. 113–115), the following information is furnished by Rev. Dr. William A. Jones, O.S.A., president of the college of San Agustín, Havana: “So far as I know, there was no special decree suppressing the privileges of theBula Cruzada. As I understand it from those who are well informed, the original privileges contained in theBula Cruzadawere exclusively bestowed upon Spanish subjects, and as a consequence, followed the Spanish flag. The moment the sovereignty of Spain ceased over this island [Cuba], so ceased also the meaning of theBula Cruzadafor these rebels to the old dynasty. But some Cubans continued to adopt the privileges of the Latin American Council which had recently been held in Rome (about five years ago), in virtue of which the privileges regarding fasts and abstinence are almost identical with the oldBula; those privileges were afterward confirmed, and we follow the rules of the Council. As for the Philippines, I infer that theBulaceased there as soon as the Spanish sovereignty ended.”An Augustinian father who has recently come to Villanova from the Philippines states that in those islands they have dispensations for fasts and abstinence, the same as before the revolution; but he could not state the precise date of those dispensations.—Rev. T. C. Middleton, O.S.A.A decree of Leo XIII, April 22, 1899, grants the Cuban bishops authority for ten years to grant dispensations from fasting and abstinence.68Diaz’s statement throws an interesting light on the preparation and publication of theConquistasof Fray Gaspar de San Agustín, which is the work here referred to. At the beginning are various approbations, licenses, etc. The dedication, very flowery and somewhat perfunctory, is made to Doña María de Guadalupe, Duquesa de Avero (with many other titles), as “the learned Minerva, not only of our España but of the new worlds;” it is signed by Fray Manuel de la Cruz, but is undated. The first approbation is signed by Fray Diego de Jesús and other Augustinian officials, at Manila, September 2, 1686; and the license for its publication is signed by the provincial of the order, Juan de Jérez, four days later. The commissary of the Inquisition at Manila, Fray Baltasar de Santa Cruz, O.P., approves it on November 28 following; and the archbishop of Manila, Phelipe Pardo, licenses the publication, on December 2. Nothing was done toward printing it until 1697; for the next document is the approbation of the work, furnished by Alonso Sandin, O.P., who has examined it in obedience to the command of Alonso Portillo de Cardos, vicar-general of the archdiocese of Toledo; this is dated at Madrid, August 8, 1697. Nine days later, Portillo issues the license for printing the book. Next follows the approbation of Fray Diego Florez, past provincial of the Augustinian province of Castilla, dated at Madrid, September 5. Then follow a list of “Erratas,” thirteen in number, signed by Martin de Ascarza, “corrector-general for his Majesty,” dated May 5, 1698; and a certificate (dated May 10) that the price at which the said book may be sold has been fixed by decree of the royal Council at eight maravedis for each printed sheet (pliego). A note at the foot of this page states that the book contains 146pliegos, including unnumbered pages. Nothing is said in any of these documents of Diaz’s connection with the work.69The first Dutch settlement at the present site of Cape Town was made in 1652; it grew very slowly for a long time, for at the end of that century it contained only some eighty private houses. In 1658 negro slaves were carried thither, and later the Dutch sent to Cape Town Javanese criminals who had been sentenced at Batavia to penal servitude, and political prisoners of rank from India, some of whom preferred to remain there for life. With these elements of population and the aboriginal Hottentots arose innumerable mixtures of blood, and the utmost diversity of color and features among the inhabitants. The castle of Good Hope (still standing) was built in 1666–74, as a defense for the colony; and in 1672 a formal purchase of land was made from the Hottentots by the East India Company. The great garden of the Company was partly converted into a nursery for foreign plants and trees by Simon van der Stel, commander of the colony from 1680 to 1699. See Theal’sSouth Africa(New York and London, 1894), pp. 20–57.In 1688–90 nearly 200 Huguenot refugees from France arrived at the Cape, and formed settlements near Cape Town. See Worsfold’sSouth Africa(London, 1895), p. 15.70Desiderius Erasmus was born at Rotterdam October 28, 1467. When a boy, he was sent to a convent; and in 1492 was ordained a priest, at Utrecht. He afterward devoted himself to the study of the classics and of divinity, and to literary work; he resided successively in Paris, England, and Basle. HisColloquiesoffended zealous Catholics, by attacking the superstitions and abuses in the Church; but he was not a supporter of Luther. Erasmus died on July 12, 1536.71They took Father Samper to the island of Paragua, and abandoned him there. When this event was learned in Manila, they sent for him; but on the way he fell into the hands of the Camucon pirates, who took his life.—Fray Tirso López.72Basilitanoobviously refers to some suppressed or extinct see in pagandom, and Fray López would now be styled a “titular bishop.” The word cannot be found in the lexicons or gazetteers of classical, mediæval, and early Christian geographical terms; and it is evidently an adjective of local meaning.—Rev. T. C. Middleton, O.S.A.73See theEpodesof Horatius, i, 2, l. 14; at first referring to the Greeks before Troy, but afterward becoming a general proverb—“Whatever errors the great may commit, the people must atone for.”74Father Fray Joaquín Martínez de Zúñiga, in hisHistoria de Filipinas(pp. 384et seq.), relates the foundation of the curacy of Mariquina, its separation from that of Pasig, and the means by which this was effected, as also the incorporation [that is, again with Pasig] which is here mentioned, and their final separation. And as his account differs considerably from that of Father Diaz, and we lack the data for deciding which of them is correct, we refer the reader to that work that he may examine, compare, and decide. Father Diaz, however, may have remained silent on the vexed questions to which that establishment gave rise, through consideration of prudence and of respect to the living; and in that case there is no contradiction, but justifiable omissions.—Fray Tirso López.The Jesuit account of this controversy is presented by Murillo Velarde inHist. de Philipinas, fol. 344 b, 345.75Melchor Portocarrero, Lasso de la Vega, Conde de Monclove (misprinted in our text Mondova), succeeded the Marqués de la Laguna as viceroy of Mexico, on November 30, 1686; his administration lasted nearly two years, and he was an upright and vigilant ruler. He failed, however, to protect the Indian natives from cruel oppressions by the Spaniards. He was commonly known as Brazo de la Plata, or “Silver Arm,” on account of wearing a false arm, his own having been lost in battle. (Bancroft,Mexico, iii, p. 221.)76“An antiquated term, signifying a togated judge, one of those who in the court composed what was called “the tribunal of alcaldes,” who, together, constituted the fifth tribunal of the famous Council of Castilla. These alcaldes no longer exist, nor does the tribunal which they formed; because an Audiencia has been established at Madrid, according to a decree of January 20, 1834.” (Dominguez.)77Reference is here made to the Book of Wisdom, which is found in the Douay Bible next after Solomon’s “Canticle of Canticles” (“Song of Songs,” in the Protestant Bible); it does not, however, occur in the Vulgate. The passage here cited (in Latin, in Diaz’s text) reads thus in the Douay (English) version: “Learn, ye that are judges of the ends of the earth. Give ear, you that rule the people, and that please yourselves in multitudes of nations. For power is given you by the Lord, and strength by the Most High, who will examine your works, and search out your thoughts: because being ministers of his kingdom, you have not judged rightly, nor kept the law of justice, nor walked according to the will of God. Horribly and speedily will he appear to you: for a most severe judgment shall be for them that bear rule.” These words are found in verses 2–6 of chapter vi.78Gaspar de la Cerda Sandoval Silva y Mendoza, Conde de Galve, assumed the office of viceroy of Nueva España on November 20, 1688. The coasts were infested with corsairs up to 1692, but Galve’s preparations to exterminate them seem to have frightened them away. In 1690 and 1695 he sent expeditions against the French in Santo Domingo; in 1689, one to search for La Salle’s Texas colony; and in 1693–94, to establish the town of Pensacola, Florida. At his own request, he was relieved from the office of viceroy, which he left February 27, 1696. He then returned to Spain, where he died soon afterward.79Perhaps referring to the fact that Pardo was but fifteen years old when he entered the Dominican order, and to his high rank as a theologian and a prelate.80The first of these citations reads in English: “The privilege that you enjoy through my favor you may not employ to my distress.” The second is a school axiom, derived from Aristotle, to be encountered in higher philosophy and metaphysics; it may be found in glossaries or expositions of terms used by schoolmen, but its explanation therein is usually somewhat prolix and even obscure. It may be translated thus: “Whenever any thing (or cause) is of such or such a character (or kind), it possesses that characteristic in higher degree than that which derives therefrom (i.e., than its effect or result).”—Rev. T. C. Middleton, O.S.A.81This doctrine of the Manila cabildo and of the author might at that time be quite current; but since then, by the Concordat of 1851, and especially by the bull of his Holiness Pius IX, the Roman pontiff, issued on August 28, 1873, the church has sanctioned the opposite opinion.—Fray Tirso López.82It should be remembered that this part of theConquistaswas written in 1718.—Fray Tirso López.83This recapitulation or resumé of the labors of our missionaries in China was either not written by Father Diaz, or he wrote it in a separate book which we do not possess.—Fray Tirso López.84One of the most important acts of this governor was the publication (October 1, 1696) of a revision of the “Ordinances of good government” which Corcuera had enacted in 1642; some account of these will be given in a later volume.85“He devoted himself to the recovery of the immense sums which were due to the king from the citizens of Manila; and with these he rebuilt the governor’s palace, added to it the halls for the royal Audiencia, and in the lower story offices for the bureau of accounts, established the jail for the court, and began the royal storehouses. By various expedients he contrived the saving of thousands of pesos to the royal treasury, sums which now are deducted from the situado—although this was partly done by greatly curtailing the pay of both officers and soldiers, for which he deserves little praise. To the royal treasury of Mexico he saved more than five hundred thousand pesos which it was owing to that of Philipinas in situados.” (Zúñiga’sHistoria, p. 394.)86The sentence pronounced in the residencia of Governor Cruzat y Gongora (published June 6, 1602) is given in full in the Ventura del Arco MSS. (Ayer library), iv, pp. 209–234. Some forty charges were made against him; some were sustained, making him liable to judgments of about 31,000 pesos; others were referred to the home government; but on the majority he was acquitted.87In the Ventura del Arco MSS. (Ayer library), iv, pp. 235–244, is a summary of a long document, a “Vindication of the official acts performed in the visitation of Camarines by Licentiate Don Francisco Gueruela, member of his Majesty’s Council and alcalde of court in the royal Audiencia of these islands, and visitor for the Audiencia in that province in the past year, 1702.” The summary reads as follows:It is divided into three parts: the first contains, besides the preface, a brief summary of all the edicts which were published in those villages, and which are being brought out by his order. The second comprises a more than succinct relation of the false charges which the said visitation had encountered, and edicts about which with Christian impiety they had dissembled to him. The third is reduced to a brief legal demonstration of the authority which the visitor possesses to institute summary legal proceedings against the religious who are in charge of doctrinas, without danger from the bullIn cænaor any other censure whatever.In the preface—which is crammed with citations from the holy fathers, the Scriptures, and [various other] writers—the zealous [flamante] auditor Gueruela says that he spent a month in obtaining information about the condition of the villages in the province of Camarines, before he began the visitation; and in that time, through the investigations which he made, he learned that the evils which the religious teachers cause to the Indians were deeply rooted, and required an effective remedy. He says that as he was uncertain by what means to carry out his purposes, he undertook first, to induce the religious, through persuasion and careful consideration, to agree to a reform of the abuses with which they were oppressing the Indians; but that, as they paid no attention to this, he had no other recourse than to carry out the visitation, in spite of his fear that the religious in the doctrinas would oppose him, and that they might as a last resort renounce their charges and entirely abandon the villages, which was or would be a misfortune demanding very careful consideration. But [he felt] that justice and right had greater power [than these considerations], in order to liberate from slavery the 30,000 souls of that province, whose ruin was being brought about by the sixteen religious who were administering those villages, who were receiving more than 19,000 pesos.Part first(In which is contained the summary of all the edicts published in the visitation, and the attestation of them separately.)1. That the natives shall not contribute to the curas of the doctrinas any food supplies without pay for the value of these.2. That they shall not perform any labor or personal services for the said religious without pay.3. That the same be understood for the plain sewing, the spinning, and the embroidery for the churches and the sacristies, for the inside garments of the religious and their servants.4. That the young girls [dalagas] shall not sweep the churches and their courts; and that, in their place, twenty young men [baguntaos] and the boys in the schools shall assist.5. The said girls shall not pound rice as arepartimientofor the religious, or for their treasurers or agents [sindicos o fiscales]; nor shall they go to the convent for the unthreshed rice [palay], nor deliver that which has been cleaned. All this shall be in the charge of the gobernadorcillos, their constables, and other officials, who shall transport the said produce, see that the rice is pounded, and deliver it, to the satisfaction of the religious.6. Food, wax, candles, etc., shall not be collected from the natives under any pretext of usage, custom, or devotion; nor shall they be obliged to [render] personal services without pay.7. They shall not be domestics, cooks,mananguetes, fishermen, gardeners, or [act in] other personal employ for the religious, without pay.8. Each entire tribute shall pay three reals a year as a contribution to the festivities of the Monument [on Holy Thursday], theSanctorum[i.e., a tax paid by the natives above sixteen years, to the church], and thePintacasi; and four gantas of palay rice besides, for theDefunctorum[i.e., masses for the dead?].9. At the feast of St. Francis the natives shall not work without pay, or at their own cost, in thepalas-palas[i.e., cutting of?] bamboo frames and bejucos, except when they fail to pay the real for thePintacasi. [This word is defined in Noceda and Sanlucar’s TagalVocabulario, “to aid another in seedtime, gratuitously.”]10. The support orpacaenof the religious shall not be contributed gratis in the large villages; and in the small ones the obligations which the Indians may have formed shall be fulfilled; but if they have not done so, as they have no obligations they shall not contribute without pay.11. There shall be no fiscals appointed in the villages by the religious, but only guardians, without rods; nor shall there be constables; and they shall not be authorized to arrest, flog, or punish the natives.12. The father ministers have no temporal jurisdiction over their parishioners; and as little have they ecclesiastical jurisdiction, except in the tribunal of conscience, and for admonishing and instructing the people, administering the sacraments, saying mass, and teaching the [Christian] doctrine, etc.13. For the same reason the civil government of the villages is not in their keeping; nor shall the [local] authorities ask permission from the religious to execute the orders of their alcaldes-mayor, or to entertain travelers and furnish them what they need for its just value.14. The wills, contracts, and obligations of the Indians which shall hereafter be made, must be sent to the record-office of the alcalde-mayor, without registering them in the convents.15. The religious in charge of doctrinas have no authority to arrest, flog, or punish the natives, either in person or through intervening agencies; and the Indians, both men and women, must not allow themselves to be arrested or flogged by the religious. If this is done by order of the syndics and fiscals, let them defend themselves against the judges in what way they can.16. Nothing shall be collected from the natives for burials, baptisms, and marriages.Then follow comments on these regulations, and in vindication of them—exceedingly prolix on account of being full of citations, some timely and others the opposite. He states therein that for the service of the parish churches he ordered that the following should render assistance: Four servants for the parochial house; one doorkeeper for each convent; and people enough to carry the hammocks and litters [talabones] when the minister shall go forth to administer the sacraments. Two sacristans; and the acolytes and the singers for the services in the churches. Twenty young men [baguntaos], to sweep the churches and their courts every week or every day. Two laundresses, for keeping clean the cloths and vestments in the sacristies. All the young girls [dalagas], but outside of the convents, to embroider and sew all the articles of cloth that are necessary for divine worship. A guardian who shall notify the religious of matters pertaining to their obligations. A syndic, who shall attend to collecting what belongs to them.[He says] that the oppressions which are caused by the service which was compulsory in furnishing the dalagas consisted in the following: Under the pretext of needlework and embroidery, the religious compelled the dalagas to be in continual attendance in the houses of the syndics and mistresses, where they not only sewed and embroidered the articles for the sacristy, but also the inner garments of the religious and the outer garments of their servants. Besides, they must do whatever was commanded them by the mistresses themselves, and their fiscals and syndics, and the fields of all these were sown with grain, without pay, by the wretched dalagas. At the same time, assessments were levied annually in each village for [church] ornaments; and this sum, in the village of Caramuan alone, amounted to 800 pesos the year before. It must be considered that, besides these things, the villages were burdened by the maintenance (at their own cost) of two or three pavilions [camarines; for temporary churches], for extra supplies of timber of all sizes, and also limestone, for the repairs and adornment of the churches.After presenting various considerations, he proceeds to refute the false charges which the Franciscan religious published against him, who said that he had treated them as if they were criminals; that he had falsified the edicts, varying them from the original process; and that all the declarations of the witnesses were false, as also the remonstrances of the villages.88In the text, misprinted 1684. Occasional typographical errors are found in the printed edition of Diaz, which we correct in our text.89Spanish,pájaros bobos; evidently referring to the bird commonly known as “booby” (VOL. XVII, p. 130).90Governor Cruzat y Gongora died at sea, on the voyage from Manila to Acapulco, on November 5, 1702; and his youngest daughter on December 12 of the same year. (Ventura del Arco MSS., iv, p. 245.)

1Francisco de Mesina was born in Messina, Sicily, in 1614; at the age of fifteen he became a Jesuit novice, and in 1643 came to the Philippines. He acted as minister at the college of Manila during one year, and then went to Camboja with a Spanish expedition who built a ship there, ministering to the Spaniards, and to the natives of the country. For two years he was rector of Silang, and more than twenty years minister to the Chinese at Santa Cruz, near Manila, becoming very proficient in their language. He was three years provincial, and was sent to Macan and Camboja by the governor “on affairs of the royal service;” and he died at Santa Cruz, October 12, 1682. (Murillo Velarde,Hist. Philipinas, fol. 354.)

2Spanish,almojarifazgo: export and import duties, as our modern officials would call them. This tax was first collected by the Moors in the cities and coasts of Andalucía, and afterward—in the times of St. Fernando, according to various authors—came to be introduced among the Christians; and they, on accepting or establishing this impost, adopted the name by which the Arabs designated it.—Fray Tirso López(editor of Diaz).

3Don Francísco Xavier, in the year 1670 (Murillo Velarde,Hist. de Philipinas, fol. 300).

4Francisco Miedes was a native of Madrid, born about 1621; he entered the Jesuit order about 1643, and in 1643 came to the islands. During the first year he was an instructor at the college of Manila; the rest of his life was spent in the missions of Ternate and Siao. He compiled grammars and vocabularies of the dialects spoken in those islands, and performed his missionary labors with great self-sacrifice and devotion, suffering much from poverty and lack of the usual comforts of life. The hardships of this career, and his frequent austerities, broke down his strength, and he finally died at Iloilo, on June 21, 1674. (Murillo Velarde,ut supra, fol. 352 b, 353.)

Gerónimo Cebreros was born in Mexico on May 30, 1626, and at the age of twenty-three entered the Jesuit novitiate, and four years later came to the islands. He was a missionary in Ternate and Siao, and for six years the superior of those missions; afterward he labored among the Spaniards and Tagals in Luzón, and died on August 15, 1713. (Ut supra, fol. 400 b.)

5Diaz does not give the Christian name of this missionary, but Murillo Velarde says (ut supra, fol. 300 b), that it was Juan de Esquivel; this name, however, is not again mentioned by that author. On fol. 284 he gives the following account of Diego de Esquivel (of whom Juan may have been a brother): “On the sixth of June, 1665, died at Manila Father Diego de Esquivel, at the age of forty-two years, after seventeen years as a member of the Society; he was a native of the said city, and it was there that he entered the Society, in the year 1648. He finished his studies there, and, having been ordained as a priest, was sent to Ternate—where he learned perfectly the language of the natives, of which he wrote a grammar and a vocabulary. Thence he went to Tydore, and afterward to Siao, where the natives were living more as barbarians than as Christians; and he suffered greatly in that island, on account of the poverty of the country. He had his heart set on planting the faith and good morals among that people, by means of preaching, the good example of his life as a religious, and the charity with which he ministered to all; and he gained thereby the great affection of the people of Siao. This was known by Don Sabiniano Manrique de Lara, and therefore after the death of Don Bentura, the king of that island (who left a young son), the governor commissioned Father Esquivel with the government of that kingdom, as it was under the royal protection, to the great satisfaction of the chiefs of its villages; and the superiors [of the order] gave him permission, in so far as it was in accordance with the sacred canons, to act as counselor of the said kingdom. This caused the preservation in our holy faith of the many and glorious missions which this province has in the Orient—which are the island and kingdom of Siao, and the provinces of Manados or Cauripa (which are in the great island of Celebes, or Macazar), with other islands and missions, which he frequently visited, by which he gained many souls to God. He was sent to Ternate as rector, but, moved by affectionate desire for the salvation of his Siaos, he left a father as vice-rector of the college [at Ternate], and returned to Siao. At this time, orders were given to withdraw the garrison from Ternate, and Father Esquivel returned to Manila, and many of those natives accompanied him—in order not to lose the faith, nobly abandoning their native land. They settled in Maragondong, La Estacada, and other places, with the name of Mardicas, and I knew in Maragondong some of them who had been born in Ternate. Through the hardships of this voyage Father Esquivel contracted an illness, which lasted during the remainder of his life. He spent some time as minister at Barás, where his sickness became worse; they carried him to Manila, where he died with great peace and resignation.”

Manuel Español was born in Aren, May 11, 1639, and entered the Jesuit order on November 21, 1656. Seven years later he came to the Philippine Islands. He was minister at the college of Manila two years, and afterward labored in the missions of Siao and Ternate for many years. He died in Manila, on March 10, 1684. (Murillo Velarde,ut supra, fol. 356.)

6Murillo Velarde says (ut supra, fol. 302): “On the first of November, 1677, the Dutch seized Siao, called thither by Don Geronimo Daras, a rival and enemy of the king Don Francisco (who was a good Catholic, and a friend of the Spaniards); they went to conquer it, and left as governor of the island Robert Paagbrugue. They carried away to Malayo the fathers who were ministering there. They cut down the clove trees, and established several small forts with some artillery; and left there about two hundred men, with a preacher, who instructed the natives in regard to their errors. At first some of the Siaos resisted; but now they are most obstinate heretics, and very bitter enemies of the Catholic religion—as I found in some who strayed to Manila in those days; although some were finally converted, and I baptized a boy of fourteen years who learned the [Christian] doctrine readily.”

7i.e., “a time of peace, a time of war.”

8Spanish,Del monte sale, quien al monte quema, “indicating that the losses we suffer usually proceed from persons allied to us, or who live near us” (Dominguez).

9Here, as in several other places in our text, we omit various pious reflections and citations from Scripture or the fathers of the church, simply through the pressure of valuable historical matter upon our limited space.

10i.e., “If for my sake this tempest has arisen, cast me into the sea,” paraphrasing rather than quoting the prophet’s words (Jonah, i, v. 12).

11Juan Caballero was born in Córdoba in 1629, and made his profession in the Augustinian order at Sevilla (by a typographical error in Pérez’sCatálogo, in 1637; probably, 1657). He came to Manila in the mission of 1669; three years later, was elected prior of Cebú, and in 1674 prior of Manila, where he died in 1685.

12Biographical notices of these friars, and of others mentioned by Diaz in like connection, may be found in Pérez’sCatálogo.

13Spanish,colegial del mayor. Acolegio mayoris defined by Dominguez as “a community of youths, laymen of distinguished families, who devote themselves to various studies, living in a certain seclusion, and under a collegiate rector, whom they appoint, usually each year.”

14Spanish,catedratico de decreto. TheDecretowas the book compiled by Gratianus which forms the first part of the canon law.

15“More properly Konkanis; the modern division of North Canara is part of the territory properly known as the Konkan, and the old Portuguese called the natives of their territory, both those of Goa and the North (properly the Konkanis), and also those to the southward, indiscriminately Canarins.” “The Canarins (who are heathen), are of two sorts, for such as are engaged in trade and other honorable callings are held in much greater respect than those who engage in fishing, or practice mechanical crafts.” Canarin is the Portuguese form of the name applied to the natives of the coast, and interior north of Malabar, as far as and including Goa district; another form of the name is Karnatic, although it is now applied to the Tamil country on the eastern side of the Indian peninsula.—SeeVoyage of Pyrard de Laval(Hakluyt Society Publications, London, 1887–88) and notes by Gray and Bell, i, pp. 375–376, ii, pp. 35, 405–406.

16Payo Enriquez de Rivera was a native of Sevilla, and son of the Duke de Alcalá, viceroy of Naples. In 1628 he made profession in the Augustinian order, and after obtaining his degrees in theology and philosophy held various important offices in Spain. In 1657 he was presented to the see of Guatemala, and ten years later to that of Michoacan; soon afterward he was made archbishop of Mexico, which office he assumed in June 1668. The viceroyalty of Mexico becoming vacant by the death of Pedro Nuño Colon, Duke de Veraguas, a few days after taking possession of that government (December, 1673), he was immediately succeeded, by a royal order anticipating this event, by Fray Payo de Rivera, who ruled Nueva España for seven years. Rivera was distinguished by his ability as a ruler, not only in matters ecclesiastical, but in civil and military affairs—to all of which he attended with zeal and prudence; and he was beloved by the people. In July, 1681, he set out for Spain, where he had two important appointments from the government; but he declined these, and retired to the convent of Santa María del Risco. He died on April 8, 1684, honored in both life and death by the government and by his people. (Bancroft’sMexico, iii, pp. 182–187.)

17Our Constitutions inhibit such procedure, the applying to courts outside the order. For us, appeals lie only to the Pontiff, who, being the common father of the faithful, is not considered an outsider.—Rev. T. C. Middleton, O.S.A.

18i.e., “The party dispossessed must first of all be restored, any other proceeding being deferred.”

19Referring to a work by the Jesuit writer Martin Martini (1614–61), who for many years was a prominent missionary in China. This was hisNovus atlas Sinensis(Vienna, 1655), which formed part 10 of the great atlas published by Joannis Blaeu at Amsterdam (1656). Diaz hispanicizes Martini’s name, and rather curiously uses the Italian wordatlantefor “atlas” instead of the Spanishatlas.

20More strictly the name Coromandel is applied to the eastern coast of India north of Cape Comorin, and Malabar to the western coast.

21i.e., “It shall not be compared with the dyed colors of India” (Job, xxviii, v. 16).

22See plan of Madras, and maps of Coromandel coast, in Bellin’sAtlas maritime, iii, fol. 37–39.

23The Basilian order was founded by St. Basil, bishop of Cæsarea in Cappadocia. His rule became so popular in the East as to supplant all others; and at this day it alone is recognized and followed by the monks of the Greek Church. This order also made its way into southern Italy, Poland, Hungary, and Russia. Nearly all the convents of Basilian nuns (founded by St. Macrina, sister of Basil), like those of the monks, have embraced the Eastern schism. (Addis and Arnold’sCatholic Dictionary, citing Hélyot’sOrdres monastiques.)

24Spanish,crescas, a word not given in the lexicons, but evidently, from the context, to be thus rendered.

25See Linschoten’s account of this story of St. Thomas’s preaching in India, and A. C. Burnell’s notes thereon, inVoyage of Linschoten(Hakluyt Society Publications, London, 1885), i, pp. 83–89. Burnell says that this story is unknown to the natives of India, and evidently originated in Syria. The inscription on the alleged tomb of St. Thomas near Madras is now known to be Nestorian, of about the ninth century A. D.

26Tercia: the third part of a vara (33.38+ inches), therefore a little more than 11 inches; generally used as a measure of length.

27Concepción’s account of this occurrence (Hist. de Philipinas, vii, pp. 258, 259) contains an explanation somewhat remarkable for a period when sanitary science had made little progress, even in Europe.

“Governor Don Manuel de Leon was sick from excessive corpulency; and Don Juan de Sarra treated him by making cruel cuts in the flesh of his body. He attended, when these incisions were not yet quite healed, the funeral of Doña Maria del Cuellar, the deceased wife of Auditor Don Francisco Coloma; and in the church the vapors which exhale from buried corpses—which, experience proves, cost those so dear, who enter the church with sores or wounds, as these are poisoned and corrupted by those vapors—had the effect on the governor of opening his wounds, and bringing on a hemorrhage which exhausted him, [and he died. April 11, 1667].”

28Salazar relates the disposition of the governor’s estate (Hist. Sant. Rosario, pp. 114, 115), saying that, besides the provincial, Fray Balthasar de Santa Cruz and General Marcos Quintero Ramos were named by León as his executors; referring to the prohibition (see his p. 43) of such administration to the Dominican friars, he adds: “The said fathers could not refuse to accept this onerous charge as executors, not only on account of what our order owed to the deceased, but because of other circumstances which stood in the way and concerned the peace of the community.” He states that Fray San Roman’s death (less than a year after the governor’s) did not prevent the administration of León’s estate and the disposal of his property, which Santa Cruz carried out, the handling of the money being left entirely to Quintero. The governor’s fortune amounted to 250,000 pesos, of which the Dominican order appropriated nothing to itself, the money being almost entirely spent in pious foundations and charitable works. To the Misericordia was given 50,000 pesos, part of which was set aside for the dowries of orphan girls; to León’s native place, 33,000 pesos to found chaplaincies, for the benefit of his soul; 12,000 to rebuild the hospital of San Lazaro at Manila, and a like sum for rebuilding the seminary of Santa Potenciana; and the remainder was spent in various works of piety and charity, for the benefit of the community.

29Every province was entitled to choose four definitors and two visitors. In chapters the voting list is published prior to the elections; it contains the name of every person entitled to vote therein, with the position entitling him to vote.—Rev. T. C. Middleton, O.S.A.

30Spanish,altura; here meaning the most northern part of the ship’s course, as the ships sailing from Manila took a route far northward to avail themselves of the trade-winds.

31This should be Antonio de Letona; his book is entitledPerfecta religiosa(Puebla, Mexico, 1662). See ourVOL. XXXVI, p. 189.

32In text,rectores; but, as there is no meaning of that word that properly applies here, we conjecture it to be a typographical error forreceptores.

33Francisco Salgado was a native of Galicia, born April 2, 1629. In 1648 he entered the Jesuit order, and in 1662, came to the Philippines. For several years he was teacher in the college of Manila; and afterward rector at Silang. He went to Europe (about 1675?), and returned in 1679 with a mission band; he was rector of the Manila college and twice provincial. He died at Manila on July 14, 1689. (Murillo Velarde,Hist. de Philipinas, fol. 357.)

34The MS. does not state what the other relic was, nor is it easy to ascertain; for the English in the latter part of the eighteenth century profaned the church of San Agustín at Manila, and took from it all the relics, in order to avail themselves of the silver of the reliquaries, and of the gold in which many of them were set.—Fray Tirso López.

35Juan de Mariana (1536–1624) was one of the most noted writers among the Spanish Jesuits. The work here referred to is that which he published originally in Latin,Historiæ de rebus Hispaniæ libri XXV(Toleti, 1592), which carried the history of the Spanish monarchy down to 1516. His own Spanish version of this work, enlarged and corrected, appeared at Toledo, 1601. Other writers continued this history to 1649 and 1669; and the last of these was extended to 1678 by Felix Lucio de Espinosa y Malo (Madrid, 1678). This work has had many editions, translations, and criticisms—for which see Sommervogel’sBibliothèque Comp. de Jesus. One of Mariana’s works,De rege et regis institutione(Toleti, 1599), was censured by the Parliament of Paris and publicly burned by the executioner in 1610; and the French court asked the Spanish government to suppress it, which request was refused.

36That is, the writer’s desire to flatter some influential persons who were enemies of Valenzuela.

37The alternation [alternativa] of the elections consisted in this, that during one triennium the offices were held by natives of Spain, and during the next one by those born in the Indias.—Fray Tirso López.

38Spanish,pasado en authoridad de cosa juzgada(equivalent to the Latinres adjudicata).

39Spanish,se comprometió. With us elections sometimes go bycompromissum; that is, where no result is secured as usual by close ballot the chapter designate a committee to nominate some person, usually with the pledge that the chapter will afterward elect him, and thus ratify the committee’s choice.—Rev. T. C. Middleton, O.S.A.

40Among the voters at provincial and general chapters are two classes especially designated by provinces or convents to represent the entire community; these are the definitors and the discreets (VOL. XXXIV, p. 419). The conventual discreet is chosen for the provincial chapter, and is elected by all the voters of a house in chapter assembled. The discreet-general is chosen for the general chapter, by the provincial chapter. At the general chapter every province is entitled to representation by three voters—the provincial, the definitor, and the discreet. At provincial chapter every large house, or convent, is entitled similarly to representation by two voters, the priors and the discreet (there is no definitor for a house).—Rev. T. C. Middleton, O.S.A.

41There must be some error in the text—probably made in the transcriptions of Diaz’s manuscript for publication—for Pérez says (Catálogo, p. 140) that these missions contained 160 religious. The father here named is mentioned a little below as Manuel Losada, which name (although it does not appear in Pérez) was probably his baptismal and family name, the other being that assumed by him on entering the order.

42No elemental; that is, it was not nebulous—as our astronomers at this time say, arrogating to themselves this discovery, which evidently was not unknown to those of earlier times.—Fray Tirso López.

43Roughly estimating from the date here given, it seems probable that the line here mentioned refers to the diameter of the earth. Although that diameter had not been exactly measured at that time, a long step toward this had been taken by Picard of France, who in 1671 made the first really valuable measure of the arc of a meridian, a measure which Isaac Newton used in verifying his idea of gravitation. The ambiguous manner in which the line is mentioned by the writer (supposedly Kino, as cited by Diaz) was probably due to cautious dread lest ecclesiastical penalties be visited on the too definite statement of scientific discoveries; for at that time Mexico was dominated by the Inquisition, by which tribunal the great Galileo had been imprisoned less than fifty years before Kino made these observations. The course of this comet can easily be verified, after making due allowance for the precession of the equinoxes, on any map of the constellations. Information for this note is furnished by Albert S. Flint, astronomer of Washburn Observatory, University of Wisconsin.

44Eusebius Kino (or Chino) was a noted mathematician and explorer. Born near Trent in 1644, he entered the Jesuit order at the age of twenty-one, and in 1678 came to America. He soon devoted himself to the California missions, and explored and mapped a large extent of country in Mexico and Lower California. He died at Magdalena, March 15, 1711.

45One of the collections of canon law is called “Clementinas” (seeVOL. XXV, p. 226): they were compiled out of the canons of the Council of Vienne (1316) and some of his own constitutions. (Addis and Arnold’sCatholic Dictionary, p. 106.) The father of Bolivar had apparently held the clementina chair of canon law in a university.

46Thevihuela(orviguela) was the ancient form of the guitar, or something between it and the violin. It is mentioned as in use, in a poem of the fourteenth century. There werevihuelas de penoiaandvihuelas de arco—the former played with aplectrum, the latter with a bow. Later, the vihuela merged entirely into the guitar. (H. E. Watts, in note on his edition ofDon Quixote[London, 1895], iv, p. 85.)

47“Much difficulty was found in raising the required force for the Philippine Islands. Many of the soldiers dreading the climate would desert before reaching Acapulco, and new schemes had to be devised for raising recruits. Thus in 1677 all criminals willing to enlist were pardoned, and 125 pesos a year given them as pay. Still, only a small number could be induced to accept this offer.” (Bancroft,Mexico, iii, p. 185.)

48Spanish,quintas esencias(English, “quintessences”); referring to the notion in alchemy of a fifth or last and highest essence or power in a natural body.

49Spanish,se parte un pelo en el aire; an idiomatic expression (also writtencortarorhender un cabello), signifying the possession of great penetration, keenness, dexterity; quick perception, much perspicacity. Cf. the common phrases, “to fish for things in the air,” “to catch them while flying,” etc. (Dominguez). The saying perhaps originated in the ability of a good swordsman to cut a hair in two instantly with his sword.

50Spanish,dos palos; meaning the two wooden ships used for the Acapulco trade, which was the sole support of the colony.

51That is, “mindless, or silly, or without sense;” a neat and keen play on words. The meaning evidently is, that knowledge of law does not consist in mere remembrance of law terms, but in discerning their force and power.—Rev. T. C. Middleton, O.S.A.

52“They feared to lose temporal goods, and did not reflect on the life eternal; and thus they lost both.”

53This form of bodily mortification can be understood only by those who live in hot countries. In Europa it is no mortification at all, and there is no religious who does not practice it, as being a precept of the rules, which command that neither food nor drink be taken outside of fixed hours. But in intertropical countries, with the suffocating heat and the continual perspiration it is a necessity to drink water and quench one’s thirst with great frequency; and on this account the superiors have to grant dispensations from some prescribed usages that are, if not impossible, exceedingly difficult to fulfil in those countries. As a compensation, there are other forms of mortification which in cold countries are difficult to practice, such as sleeping on the ground, which in the regions that are mentioned above do not merit even the name of mortification.—Fray Tirso López.

54Spanish,cilicios: a term originally derived from the name Cilicia, from which country was brought in ancient times a cloth woven of hair, called thereforecilicium; applied to a belt or girdle of haircloth, or of metallic wires woven together, often with projecting points of metal, worn next to the skin by way of mortifying the flesh.

55“No one can serve two masters;” in verse 13 of the sixteenth (not seventeenth, as in our text) chapter of Luke’s gospel.

56Although difficulties arise in obeying two superiors, it is not impossible, and much less when the respective jurisdiction of each is over different activities—as occurs in the missions and villages directed by religious, in which the superior of the order is responsible for his subordinates conducting themselves as they should in their private lives, and the vicar or bishop watches to see that they are punctual in the discharge of their ministry as missionaries or parish priests. In such cases the gospel text, which speaks of those who command opposite things, does not properly apply.—Fray Tirso López.

57Tomás Antonio de la Cerda, Conde de Paredes and Marqués de la Laguna, succeeded Archbishop Rivera as viceroy of Nueva España on November 30, 1680; he held this office six years. During this time the shores of Nueva España were continually harassed by pirates and buccaneers—the most notable event being their capture and sack of Vera Cruz in May, 1683.

58This word cannot be found in the Spanish lexicons, and is probably a Siamese word, since on old maps of Siam are numerous place-names which begin with the syllableBan.Bandelmay be a place-name, but more probably designates the trading-post occupied by the Portuguese.

59The Windward fleet (armada de Barlovento) was maintained to protect Spanish commerce in the Atlantic between Spain and America. In 1689 it was composed of six ships of the line and a frigate. (Bancroft’sMexico, iii, p. 224.)

60Pérez’sCatálogoenumerates forty-five in this mission band. Among them was a priest, Diego Higinio, who for many years ministered to the lepers in Bisayas.

61Spanish,hermano mayor, that is, the brother at the head of the association.

62The reference is to a passage in canon law, in theCorpus Juris, which runs thus:Si Episcopus à Paganis aut Schismaticis capiatur, non Archiepiscopus, sed Capitulum ... ministrare debebit:...The full citation is:Si Episcopus, “De supplenda negligentia Prælatorum,”lib. i, cap. iii,in Sexto. TheSextus, or sixth book, from which the above is taken, is entitled,Sexti Decretalium Liber, of Pope Boniface VIII; and is described in Addis and Arnold’sCatholic Dictionary, p. 106.—Rev. T. C. Middleton, O.S.A.

63i.e., “Courage holds greater sway in a small body.”

64That is, who had deserved it before his coming, but thus far had managed to escape punishment.

65Spanish,mala feria, “a bad fair;” referring to the annual gathering of buyers at Acapulco on the arrival of the Manila galleon.

66“So closely did the government guard against possible independence of the colonists in trade that ships’ companies were prohibited from purchasing goods of the country, and factors and traders on the fleets were not allowed to remain longer than three years in America. No foreigner could trade with the colonies, nor was one permitted to enter a port without special license. In fact the prices of both imports and exports of New Spain, with the exception of the precious metals, were under the arbitrary control of the merchants of Seville, and later of Cádiz. What further increased the drainage of wealth from America was the decadence of manufacturing industries in Spain, owing to the immense influx into the Peninsula of precious metals. The riches poured into the mother country made labor almost unnecessary; hence a general decline in all kinds of industry, and Spain had to resort to foreign markets, not only to supply home consumption but also the demands of her colonies. Merchandise thus procured could only be exported to the American settlements at rates increased by additional duties and merchants’ profits.” Besides the commercial restrictions imposed on the colonies by the home government, other influences depressed trade—forced loans to the king, debased coinage, interference by the church, arbitrary action by civil authorities, contraband trade, the ravages of war, and the depredations of corsairs. “In time of war commerce with the mother country was reduced to the lowest ebb; European goods were poured into the Spanish colonies by neutrals, and the contraband trade was almost openly carried on.” (Bancroft’sMexico, iii, pp. 628–630.)

67Regarding the bulls of the Crusade (for which seeVOL. XXVIII, pp. 113–115), the following information is furnished by Rev. Dr. William A. Jones, O.S.A., president of the college of San Agustín, Havana: “So far as I know, there was no special decree suppressing the privileges of theBula Cruzada. As I understand it from those who are well informed, the original privileges contained in theBula Cruzadawere exclusively bestowed upon Spanish subjects, and as a consequence, followed the Spanish flag. The moment the sovereignty of Spain ceased over this island [Cuba], so ceased also the meaning of theBula Cruzadafor these rebels to the old dynasty. But some Cubans continued to adopt the privileges of the Latin American Council which had recently been held in Rome (about five years ago), in virtue of which the privileges regarding fasts and abstinence are almost identical with the oldBula; those privileges were afterward confirmed, and we follow the rules of the Council. As for the Philippines, I infer that theBulaceased there as soon as the Spanish sovereignty ended.”

An Augustinian father who has recently come to Villanova from the Philippines states that in those islands they have dispensations for fasts and abstinence, the same as before the revolution; but he could not state the precise date of those dispensations.—Rev. T. C. Middleton, O.S.A.

A decree of Leo XIII, April 22, 1899, grants the Cuban bishops authority for ten years to grant dispensations from fasting and abstinence.

68Diaz’s statement throws an interesting light on the preparation and publication of theConquistasof Fray Gaspar de San Agustín, which is the work here referred to. At the beginning are various approbations, licenses, etc. The dedication, very flowery and somewhat perfunctory, is made to Doña María de Guadalupe, Duquesa de Avero (with many other titles), as “the learned Minerva, not only of our España but of the new worlds;” it is signed by Fray Manuel de la Cruz, but is undated. The first approbation is signed by Fray Diego de Jesús and other Augustinian officials, at Manila, September 2, 1686; and the license for its publication is signed by the provincial of the order, Juan de Jérez, four days later. The commissary of the Inquisition at Manila, Fray Baltasar de Santa Cruz, O.P., approves it on November 28 following; and the archbishop of Manila, Phelipe Pardo, licenses the publication, on December 2. Nothing was done toward printing it until 1697; for the next document is the approbation of the work, furnished by Alonso Sandin, O.P., who has examined it in obedience to the command of Alonso Portillo de Cardos, vicar-general of the archdiocese of Toledo; this is dated at Madrid, August 8, 1697. Nine days later, Portillo issues the license for printing the book. Next follows the approbation of Fray Diego Florez, past provincial of the Augustinian province of Castilla, dated at Madrid, September 5. Then follow a list of “Erratas,” thirteen in number, signed by Martin de Ascarza, “corrector-general for his Majesty,” dated May 5, 1698; and a certificate (dated May 10) that the price at which the said book may be sold has been fixed by decree of the royal Council at eight maravedis for each printed sheet (pliego). A note at the foot of this page states that the book contains 146pliegos, including unnumbered pages. Nothing is said in any of these documents of Diaz’s connection with the work.

69The first Dutch settlement at the present site of Cape Town was made in 1652; it grew very slowly for a long time, for at the end of that century it contained only some eighty private houses. In 1658 negro slaves were carried thither, and later the Dutch sent to Cape Town Javanese criminals who had been sentenced at Batavia to penal servitude, and political prisoners of rank from India, some of whom preferred to remain there for life. With these elements of population and the aboriginal Hottentots arose innumerable mixtures of blood, and the utmost diversity of color and features among the inhabitants. The castle of Good Hope (still standing) was built in 1666–74, as a defense for the colony; and in 1672 a formal purchase of land was made from the Hottentots by the East India Company. The great garden of the Company was partly converted into a nursery for foreign plants and trees by Simon van der Stel, commander of the colony from 1680 to 1699. See Theal’sSouth Africa(New York and London, 1894), pp. 20–57.

In 1688–90 nearly 200 Huguenot refugees from France arrived at the Cape, and formed settlements near Cape Town. See Worsfold’sSouth Africa(London, 1895), p. 15.

70Desiderius Erasmus was born at Rotterdam October 28, 1467. When a boy, he was sent to a convent; and in 1492 was ordained a priest, at Utrecht. He afterward devoted himself to the study of the classics and of divinity, and to literary work; he resided successively in Paris, England, and Basle. HisColloquiesoffended zealous Catholics, by attacking the superstitions and abuses in the Church; but he was not a supporter of Luther. Erasmus died on July 12, 1536.

71They took Father Samper to the island of Paragua, and abandoned him there. When this event was learned in Manila, they sent for him; but on the way he fell into the hands of the Camucon pirates, who took his life.—Fray Tirso López.

72Basilitanoobviously refers to some suppressed or extinct see in pagandom, and Fray López would now be styled a “titular bishop.” The word cannot be found in the lexicons or gazetteers of classical, mediæval, and early Christian geographical terms; and it is evidently an adjective of local meaning.—Rev. T. C. Middleton, O.S.A.

73See theEpodesof Horatius, i, 2, l. 14; at first referring to the Greeks before Troy, but afterward becoming a general proverb—“Whatever errors the great may commit, the people must atone for.”

74Father Fray Joaquín Martínez de Zúñiga, in hisHistoria de Filipinas(pp. 384et seq.), relates the foundation of the curacy of Mariquina, its separation from that of Pasig, and the means by which this was effected, as also the incorporation [that is, again with Pasig] which is here mentioned, and their final separation. And as his account differs considerably from that of Father Diaz, and we lack the data for deciding which of them is correct, we refer the reader to that work that he may examine, compare, and decide. Father Diaz, however, may have remained silent on the vexed questions to which that establishment gave rise, through consideration of prudence and of respect to the living; and in that case there is no contradiction, but justifiable omissions.—Fray Tirso López.

The Jesuit account of this controversy is presented by Murillo Velarde inHist. de Philipinas, fol. 344 b, 345.

75Melchor Portocarrero, Lasso de la Vega, Conde de Monclove (misprinted in our text Mondova), succeeded the Marqués de la Laguna as viceroy of Mexico, on November 30, 1686; his administration lasted nearly two years, and he was an upright and vigilant ruler. He failed, however, to protect the Indian natives from cruel oppressions by the Spaniards. He was commonly known as Brazo de la Plata, or “Silver Arm,” on account of wearing a false arm, his own having been lost in battle. (Bancroft,Mexico, iii, p. 221.)

76“An antiquated term, signifying a togated judge, one of those who in the court composed what was called “the tribunal of alcaldes,” who, together, constituted the fifth tribunal of the famous Council of Castilla. These alcaldes no longer exist, nor does the tribunal which they formed; because an Audiencia has been established at Madrid, according to a decree of January 20, 1834.” (Dominguez.)

77Reference is here made to the Book of Wisdom, which is found in the Douay Bible next after Solomon’s “Canticle of Canticles” (“Song of Songs,” in the Protestant Bible); it does not, however, occur in the Vulgate. The passage here cited (in Latin, in Diaz’s text) reads thus in the Douay (English) version: “Learn, ye that are judges of the ends of the earth. Give ear, you that rule the people, and that please yourselves in multitudes of nations. For power is given you by the Lord, and strength by the Most High, who will examine your works, and search out your thoughts: because being ministers of his kingdom, you have not judged rightly, nor kept the law of justice, nor walked according to the will of God. Horribly and speedily will he appear to you: for a most severe judgment shall be for them that bear rule.” These words are found in verses 2–6 of chapter vi.

78Gaspar de la Cerda Sandoval Silva y Mendoza, Conde de Galve, assumed the office of viceroy of Nueva España on November 20, 1688. The coasts were infested with corsairs up to 1692, but Galve’s preparations to exterminate them seem to have frightened them away. In 1690 and 1695 he sent expeditions against the French in Santo Domingo; in 1689, one to search for La Salle’s Texas colony; and in 1693–94, to establish the town of Pensacola, Florida. At his own request, he was relieved from the office of viceroy, which he left February 27, 1696. He then returned to Spain, where he died soon afterward.

79Perhaps referring to the fact that Pardo was but fifteen years old when he entered the Dominican order, and to his high rank as a theologian and a prelate.

80The first of these citations reads in English: “The privilege that you enjoy through my favor you may not employ to my distress.” The second is a school axiom, derived from Aristotle, to be encountered in higher philosophy and metaphysics; it may be found in glossaries or expositions of terms used by schoolmen, but its explanation therein is usually somewhat prolix and even obscure. It may be translated thus: “Whenever any thing (or cause) is of such or such a character (or kind), it possesses that characteristic in higher degree than that which derives therefrom (i.e., than its effect or result).”—Rev. T. C. Middleton, O.S.A.

81This doctrine of the Manila cabildo and of the author might at that time be quite current; but since then, by the Concordat of 1851, and especially by the bull of his Holiness Pius IX, the Roman pontiff, issued on August 28, 1873, the church has sanctioned the opposite opinion.—Fray Tirso López.

82It should be remembered that this part of theConquistaswas written in 1718.—Fray Tirso López.

83This recapitulation or resumé of the labors of our missionaries in China was either not written by Father Diaz, or he wrote it in a separate book which we do not possess.—Fray Tirso López.

84One of the most important acts of this governor was the publication (October 1, 1696) of a revision of the “Ordinances of good government” which Corcuera had enacted in 1642; some account of these will be given in a later volume.

85“He devoted himself to the recovery of the immense sums which were due to the king from the citizens of Manila; and with these he rebuilt the governor’s palace, added to it the halls for the royal Audiencia, and in the lower story offices for the bureau of accounts, established the jail for the court, and began the royal storehouses. By various expedients he contrived the saving of thousands of pesos to the royal treasury, sums which now are deducted from the situado—although this was partly done by greatly curtailing the pay of both officers and soldiers, for which he deserves little praise. To the royal treasury of Mexico he saved more than five hundred thousand pesos which it was owing to that of Philipinas in situados.” (Zúñiga’sHistoria, p. 394.)

86The sentence pronounced in the residencia of Governor Cruzat y Gongora (published June 6, 1602) is given in full in the Ventura del Arco MSS. (Ayer library), iv, pp. 209–234. Some forty charges were made against him; some were sustained, making him liable to judgments of about 31,000 pesos; others were referred to the home government; but on the majority he was acquitted.

87In the Ventura del Arco MSS. (Ayer library), iv, pp. 235–244, is a summary of a long document, a “Vindication of the official acts performed in the visitation of Camarines by Licentiate Don Francisco Gueruela, member of his Majesty’s Council and alcalde of court in the royal Audiencia of these islands, and visitor for the Audiencia in that province in the past year, 1702.” The summary reads as follows:

It is divided into three parts: the first contains, besides the preface, a brief summary of all the edicts which were published in those villages, and which are being brought out by his order. The second comprises a more than succinct relation of the false charges which the said visitation had encountered, and edicts about which with Christian impiety they had dissembled to him. The third is reduced to a brief legal demonstration of the authority which the visitor possesses to institute summary legal proceedings against the religious who are in charge of doctrinas, without danger from the bullIn cænaor any other censure whatever.

In the preface—which is crammed with citations from the holy fathers, the Scriptures, and [various other] writers—the zealous [flamante] auditor Gueruela says that he spent a month in obtaining information about the condition of the villages in the province of Camarines, before he began the visitation; and in that time, through the investigations which he made, he learned that the evils which the religious teachers cause to the Indians were deeply rooted, and required an effective remedy. He says that as he was uncertain by what means to carry out his purposes, he undertook first, to induce the religious, through persuasion and careful consideration, to agree to a reform of the abuses with which they were oppressing the Indians; but that, as they paid no attention to this, he had no other recourse than to carry out the visitation, in spite of his fear that the religious in the doctrinas would oppose him, and that they might as a last resort renounce their charges and entirely abandon the villages, which was or would be a misfortune demanding very careful consideration. But [he felt] that justice and right had greater power [than these considerations], in order to liberate from slavery the 30,000 souls of that province, whose ruin was being brought about by the sixteen religious who were administering those villages, who were receiving more than 19,000 pesos.

Part first

(In which is contained the summary of all the edicts published in the visitation, and the attestation of them separately.)

1. That the natives shall not contribute to the curas of the doctrinas any food supplies without pay for the value of these.

2. That they shall not perform any labor or personal services for the said religious without pay.

3. That the same be understood for the plain sewing, the spinning, and the embroidery for the churches and the sacristies, for the inside garments of the religious and their servants.

4. That the young girls [dalagas] shall not sweep the churches and their courts; and that, in their place, twenty young men [baguntaos] and the boys in the schools shall assist.

5. The said girls shall not pound rice as arepartimientofor the religious, or for their treasurers or agents [sindicos o fiscales]; nor shall they go to the convent for the unthreshed rice [palay], nor deliver that which has been cleaned. All this shall be in the charge of the gobernadorcillos, their constables, and other officials, who shall transport the said produce, see that the rice is pounded, and deliver it, to the satisfaction of the religious.

6. Food, wax, candles, etc., shall not be collected from the natives under any pretext of usage, custom, or devotion; nor shall they be obliged to [render] personal services without pay.

7. They shall not be domestics, cooks,mananguetes, fishermen, gardeners, or [act in] other personal employ for the religious, without pay.

8. Each entire tribute shall pay three reals a year as a contribution to the festivities of the Monument [on Holy Thursday], theSanctorum[i.e., a tax paid by the natives above sixteen years, to the church], and thePintacasi; and four gantas of palay rice besides, for theDefunctorum[i.e., masses for the dead?].

9. At the feast of St. Francis the natives shall not work without pay, or at their own cost, in thepalas-palas[i.e., cutting of?] bamboo frames and bejucos, except when they fail to pay the real for thePintacasi. [This word is defined in Noceda and Sanlucar’s TagalVocabulario, “to aid another in seedtime, gratuitously.”]

10. The support orpacaenof the religious shall not be contributed gratis in the large villages; and in the small ones the obligations which the Indians may have formed shall be fulfilled; but if they have not done so, as they have no obligations they shall not contribute without pay.

11. There shall be no fiscals appointed in the villages by the religious, but only guardians, without rods; nor shall there be constables; and they shall not be authorized to arrest, flog, or punish the natives.

12. The father ministers have no temporal jurisdiction over their parishioners; and as little have they ecclesiastical jurisdiction, except in the tribunal of conscience, and for admonishing and instructing the people, administering the sacraments, saying mass, and teaching the [Christian] doctrine, etc.

13. For the same reason the civil government of the villages is not in their keeping; nor shall the [local] authorities ask permission from the religious to execute the orders of their alcaldes-mayor, or to entertain travelers and furnish them what they need for its just value.

14. The wills, contracts, and obligations of the Indians which shall hereafter be made, must be sent to the record-office of the alcalde-mayor, without registering them in the convents.

15. The religious in charge of doctrinas have no authority to arrest, flog, or punish the natives, either in person or through intervening agencies; and the Indians, both men and women, must not allow themselves to be arrested or flogged by the religious. If this is done by order of the syndics and fiscals, let them defend themselves against the judges in what way they can.

16. Nothing shall be collected from the natives for burials, baptisms, and marriages.

Then follow comments on these regulations, and in vindication of them—exceedingly prolix on account of being full of citations, some timely and others the opposite. He states therein that for the service of the parish churches he ordered that the following should render assistance: Four servants for the parochial house; one doorkeeper for each convent; and people enough to carry the hammocks and litters [talabones] when the minister shall go forth to administer the sacraments. Two sacristans; and the acolytes and the singers for the services in the churches. Twenty young men [baguntaos], to sweep the churches and their courts every week or every day. Two laundresses, for keeping clean the cloths and vestments in the sacristies. All the young girls [dalagas], but outside of the convents, to embroider and sew all the articles of cloth that are necessary for divine worship. A guardian who shall notify the religious of matters pertaining to their obligations. A syndic, who shall attend to collecting what belongs to them.

[He says] that the oppressions which are caused by the service which was compulsory in furnishing the dalagas consisted in the following: Under the pretext of needlework and embroidery, the religious compelled the dalagas to be in continual attendance in the houses of the syndics and mistresses, where they not only sewed and embroidered the articles for the sacristy, but also the inner garments of the religious and the outer garments of their servants. Besides, they must do whatever was commanded them by the mistresses themselves, and their fiscals and syndics, and the fields of all these were sown with grain, without pay, by the wretched dalagas. At the same time, assessments were levied annually in each village for [church] ornaments; and this sum, in the village of Caramuan alone, amounted to 800 pesos the year before. It must be considered that, besides these things, the villages were burdened by the maintenance (at their own cost) of two or three pavilions [camarines; for temporary churches], for extra supplies of timber of all sizes, and also limestone, for the repairs and adornment of the churches.

After presenting various considerations, he proceeds to refute the false charges which the Franciscan religious published against him, who said that he had treated them as if they were criminals; that he had falsified the edicts, varying them from the original process; and that all the declarations of the witnesses were false, as also the remonstrances of the villages.

88In the text, misprinted 1684. Occasional typographical errors are found in the printed edition of Diaz, which we correct in our text.

89Spanish,pájaros bobos; evidently referring to the bird commonly known as “booby” (VOL. XVII, p. 130).

90Governor Cruzat y Gongora died at sea, on the voyage from Manila to Acapulco, on November 5, 1702; and his youngest daughter on December 12 of the same year. (Ventura del Arco MSS., iv, p. 245.)

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