Chapter XXXIVAn intermediary congregation is celebrated in this province; notice of the mission of Vangag and of an Indian woman of especial merit.[An intermediary chapter is held at Manila in May, 1680, at which notice is given of the entrance of the Dominicans into Zambales. The following houses of that province are accepted: Santiago of Bolinao; San Andres of Masinloc; Nuestra Señora de el Rosario, of Marivelez; Nuestra Señora de el Sagrario, of Nuevo Toledo; Nuestra Señora de la Soledad, of Paynaven; Nuestro Padre Santo Domingo, of Alalang; Santa Rosa, of Baubuen. Ten religious are assigned to them. The house of San Thelmo, of Apparri, located at the port of the province of Cagayan, is also accepted. “The vicar of the house of Binmaley was given a vote in the provincial chapters, and the vicar of the island of the Babuyanes was given a vote in the intermediary assemblies.”]One of the missions which flourished with great fruit in this province during that time was the mission of Palavig, which is the mission now called Vangac. This is a mission on the coast of Cagayan near the mountains of Paranàn which end at the cape called Engaño [i.e., deceit]. The land of this island becomes more lofty as it approaches nearer the north. That mission is composed of Visayan Indians of the opposite coast of that province, whofleeing from the village of Paranàn and from other villages, inhabit those inaccessible mountains, where they are safe because of the inaccessibility of those ridges. Among them are some Christian apostates and many heathens who were born in the mountains. On the brow of those mountains that mission was founded in the year 1653 by the earnest and laborious efforts of the venerable father, Fray Juan Uguet, under the advocacy of St. Thomas of Aquinas. And when the mission was in a good condition, and there were many recently-baptized people in it, and others reconciled from their apostasy, they were frightened by the Indians of the village of Buguey, and they consequently returned immediately to the mountain, and the mission was abandoned and destroyed, and all the toil of the father came to nought through the persuasions of those bad citizens. It was God’s will to have them reunite at the same site of Palavig, through the inducements of some zealous missionaries, but they afterward left it again because of the annoyances which they suffered annually from a commandant who goes to that district to watch for the ship from Acapulco. Under that pretext he usually causes considerable vexation to the Indians of the village of Buguey, and much more to those of the mission as they are naturally a very pusillanimous race. Hence, that mission has suffered its ups and its downs, for however much the fathers labored in it, the inhabitants of Buguey by their persuasions, and that commandant by his bad treatment, destroyed their labors. It is now about twenty-five years since they returned to settle on a creek called Bavag under the advocacy of St. Michael, who among other saints fell to their lot.Thence they moved to Vangag, in order to draw those people from the mountain whence they had gone. For the same reason, they were moved on another occasion to a site called Dao, which is the site where they still live, although still under the title of Vang̃ag.[Salazar relates the steadfastness of a native girl at the above mission, who was of considerable use to the missionaries. Two fathers while on an expedition concerned with the mission, are carried across a river by Negritos, of which race Salazar says:]Those blacks of those mountains are very barbarous and ferocious, above all the other inhabitants of Cagayan.... Those black men of the mountain flee from the water even more than from fire; for every night in order to go to sleep, they make a fire in the open, and sleep on the cinders or hot ashes, but they will never bathe or wash, in order not to get wet, although they stand so greatly in need of it, and bathing is a common and daily thing among the other natives of this country.10[The Negritos’ hatred of bathing makes our author imagine that those who carried the fathers across the river are spirits sent by God to aid His chosen ones in their trouble. The chapter ends with an account of a pious Indian woman who dies in Abucay. Following this chapter, the missions of the Asiatic mainland and the Pardo troubles and controversyare discussed in chapters xxxv–xlviii; and the lives and deaths of various Dominicans in chapters xlix–lxii, of which chapters l–lv treat of Fray Domingo Perez (seeVOL. XXXIX, pp. 149–275).]Chapter LXIIIA new band of religious arrives in the province, one of whom dies at sea[More than two hundred religious went to the Philippines in 1684, as recruits for the orders of St. Francis, St. Augustine (both calced and discalced), and St. Dominic. Those for the last-named order number forty-nine, “which is the most abundant succor which has reached this province since its foundation.”11Those missionaries are as follows:]The said father, Fray Jacinto Jorva, son of the convent of Santa Catharina Martyr, of Barcelona.Father Fray Francisco Miranda, of the convent of San Pablo, of Valladolid, and collegiate of San Gregorio of the same city.Father Fray Pedro Mexorada, of the convent of San Estevan, of Salamanca.Father Fray Diego Piñero, of the province of Andalucia.Father Fray Diego Velez, of the province of España.Father Fray Juan Truxillo, of the convent of Santo Domingo, of Xerez.Father Fray Miguel de la Villa, of the convent of San Pablo, of Sevilla.Father Fray Sebastian de el Castillo, of the same convent.Father Fray Francisco Marquez, of the convent of San Pablo, of Cordova.Father Fray Thomas Croquer, of the convent of Santo Domingo, of Xerez.Father Fray Thomas de Gurruchategui, of the convent of San Estevan, of Salamanca.Father Fray Antonio Beriain, of the convent of Santo Domingo, of Victoria.Father Fray Joseph Beltroli.Father Fray Jacobo de el Munt.Father Fray Juan de Soto, of the convent of San Pablo, of Palencia.Father Fray Pedro Martin.Father Fray Diego Casanueva.Father Fray Gaspar Carrasco.Father Fray Manuel Ramos, of the convent of San Estevan, of Salamanca.Father Fray Miguel de San Raymundo.Father Fray Raymundo de Santa Rosa.Father Fray Sebastian Bordas, of the convent of Santo Domingo, of Mexico.Father Fray Juan de Abenojar.Father Fray Diego Vilches, of the convent of San Pablo, of Sevilla.Father Fray Antonio de Santo Thomas, a Pole.Father Fray Francisco de la Vega.Father Fray Nicolas de el Olmo, of the convent of San Estevan, of Salamanca.Father Fray Francisco Morales, of the same convent.Father Fray Gabriel Serrano, of the same convent.Father Fray Santiago de Monteagudo, of the convent of Santiago, of Galicia.Father Fray Francisco Ruiz.Father Fray Julian de la Cruz.Father Fray Juan de la Barrera.Father Fray Joseph Plana, of the convent of Xirona.Father Fray Juan de la Nava, of the convent of San Pablo, of Cordova.Father Fray Juan Romero, of the convent of San Gines, of Talavera.Father Fray Francisco Gomez, of the convent of Santo Thomas, of Avila.Father Fray Thomas Escat, of the convent of Santa Catharina Martyr, of Barcelona.Father Fray Diego Arriola.Father Fray Blas Iglesias, of the convent of San Vicente, of Plasencia.Father Fray Miguel Matos, of the convent of Nuestra Señora de la Candelaria, of the Canary Islands.Fray Fernando Ybañez, deacon.Fray Thomas de Plasencia, acolyte.And six lay-brethren, who are the following:Fray Francisco Tostado, of the convent of San Pablo, of Sevilla.Fray Manuel Santos, of the convent of Santa Cruz, of Segovia.Fray Juan Ruiz, of the convent of Santa Cruz, of Villaescusa.Fray Thomas Gomez.Fray Manuel Gonçales.And Fray Lucas de el Moro, of the convent of Nuestra Señora, of Atocha.[To this band must be added the name of Fray Juan Marcort, son of the convent of Xirona, whodied at sea after the vessel had left the port of Acapulco.][Chapter lxiv treats of an English pirate (Dampier) who cruises among the Babuyanes, and defiles a church of the Dominicans. Chapter lxv, the last of the first book, reviews the life of Fray Antonio Calderon, who dies while provincial of his order. Chapter i, of the second book, records the election as provincial of Fray Bartholome Marron.]Chapter IIOf the reduction of the Mandayas Indians to our holy faith[Father Pedro Ximenez, who had labored for six years in the mission of Irraya, being compelled to leave that place because of slanderous reports, is sent in 1684 to the village of Fotol, on the border of the Mandaya country in the central part of Luzón. The needs that he finds there will not allow him to take the rest that he has planned after his active and laborious campaign against infidelity in Irraya, and he takes up his work in the new mission with undiminished zeal. The people of Fotol he finds in the midst of famine, for the fierce Mandayas12of the uplands will not allow them to cultivate their fields. The father resolves upon the reduction of the Mandayas. He begins by writing letters to an influentialapostate who is living in the mountain region, and those letters so stir up the conscience and memory of that man that he resumes the faith which he had abandoned, and is later of great service to the father, and lives in Christian humility until his death which occurs within a short time. Not without hindrances from the evil one, however, are the efforts of the gospel worker. That enemy of mankind causes an inhabitant of the village of Nabayugan to murder another heathen, whereupon all is confusion and the breathing forth of threats. The father learning that that murder may be atoned for by two ways, namely, by fighting or by a fine, promises to pay for it himself in the interests of peace. Through his native ambassadors he sends a present of shirts, salt, needles, combs, and tibors, to the aggrieved faction. Won by such generous kindness, the ambassadors are treated most cordially, and a favorable answer sent to the father, and they promise to descend the mountain to meet him near Capinatan. The energetic priest immediately sets out, but the devil ever watchful in the interests of his evil trade, manages to upset the boat in which the father is journeying on the river at the hour of midnight. However, nothing but a wetting and considerable discomfort is the result, and next day Fray Pedro meets the heathens. After a stay with them of two days, the father returns accompanied by two chiefs and four others of the heathens, a not slight undertaking on the part of those timid people, as they are in constant fear of treachery. They return to the mountains after short visits to the villages of Capinatan and Affulug, accompanied by some of the inhabitants of the former village. Among their people they relate thegood treatment which they have received from the father, “as well as from the commandant of the fort, who really aided considerably in that reduction by his affability, kindness, and good treatment. If the other commandants of the forts near the heathens carried themselves in that manner, they could gather more fruit than the fathers for their conversion and reduction. But the pity is that most of them not only do not aid, but even offer opposition on this point, and think only of their profit and interests.” Once more the devil endeavors to destroy the peace which seems about to spread throughout the district. One of three heathens, who go down to the village of Malaueg, is killed by the inhabitants of that place, and the other two are seized and sent to the commandant of Nueva Segovia. To their surprise that commandant, instead of praising them for their vigilance, seizes the captors and frees the captives, the latter upon the supplication of the father, being sent to him and returned to their people. Other troubles are also satisfactorily settled through the agency of Fray Pedro. At his invitation twenty-two of the heathens accompany him to Apparri, where the alcalde-mayor confers on them titles and honors, thus increasing the favorable opinion of the Mandayas. The village of Calatug still proves an obstacle to the general peace, for they are hostile to the Mandayas, and have declared that if the latter become reduced they will attack and kill them. The Mandayas who wish to become civilized, after holding a council, resolve to ask aid of the alcalde-mayor against the village of Calatug, and that aid is promised them. Meanwhile it is reported that there is a plot to kill Fray Pedro, and that all the friendlinessof the Mandayas is only treachery. Refusing to believe that, the father determines, against advice from all sides, and a vigorous protest from the commandant of the fort at Capinatan, to ascend the mountains in company with only one Mandaya and his daughter, and the necessary rowers, eight in number. His confidence is well answered by the joyful reception accorded him by the Mandayas, among whom he remains for about a fortnight. The following September, in conformity with his promise he again ascends the mountains, and at that time a church is built which is dedicated to Nuestra Señora de la Peña de Francia. In 1686 that church numbers more than one thousand three hundred converts and apostates who have come back to the faith. The number of converts in that mission is opportunely increased by an epidemic of smallpox, when the mercy of God is seen in many, both those who die and those who recover. In 1687 the growth of the work causes the chapter held that year to assign Fray Pedro two associates, and in 1688 he is made an independent missionary and given one other associate. That increase enables him to found another village in a district less mountainous and hence less difficult to administer, and soon there is a Christian population of over five hundred there. But the father falling ill, and finding it necessary to retire, the people of Calatug, still hostile to the Mandayas, assault the village, and all but one hundred and forty of them are either killed or flee to the mountains. Them the alcalde-mayor of the province removes to the village of Camalayugan, and that mission comes to an end.][Chapters iii–ix discuss the lives of various gospelworkers, and Chinese affairs. Chapter x treats of certain miracles that occurred in the hospital of San Gabriel.]Chapter XIOf the intermediary congregation of the year eighty-eight, and the houses which were accepted by it.[In 1688 the intermediary chapter held at Manila, accepted the ministries of San Policarpo of Tabuco and its adjacent ministries of Santo Thomas and El Rosario; and that of San Bartholome of Anno in Pangasinan. The first had been assigned to the Dominicans in 1685 by Felipe Pardo because of the lack of seculars to administer it and they keep it until the death of that archbishop, when it again passes into the control of the seculars. Much has been done there in the meanwhile by the religious entrusted with its administration, namely, Fray Juan Ybañez de Santo Domingo and two associates. The other house of San Bartolome was founded for the reduction of the Igorots and Alaguetes in its neighborhood. With the ones converted from those peoples and some oldtime Christians from Pangasinan, the village soon acquires considerable Christian population and a church and convent are built at the cost of the Dominican province. Since the location of the mission is poor, and communication with the nearest Dominican houses of Pangasinan difficult, an intermediary mission is founded midway between San Bartolome and the other missions, to which is given the name of San Luis Beltran. In the mission, many are baptized, “especially of the Alaguetes, who were more docile than the Igorots, although also many of the latter were converted.”That mission lasts more than twenty years. In 1709 or 1710 “because of disputes that arose between those of the village and the Igorots, who lived in the mountain, the latter descended the mountain at night and set fire to the village, without being perceived.” Consequently the village is deserted, and the father and the inhabitants remove to San Luis Beltran, which being farther from the mountains is safer. After six years there, a government decree removes them to Maoacatoacat. Later the mission is moved to Pao, and finally to Manaoag. But since the natives dislike to leave the sites where they are settled, and also enjoy a life of freedom where they are not molested by the tribute, many of the inhabitants refuse to move at the successive transfers. Falling into relaxation in consequence, many become infidels, and their number is increased by others who flee to them to escape the tribute and the restrictions of religion. In 1732, in response to a petition by the Dominican provincial, the government again establishes a mission village in San Luis Beltran. Starting thence, a new mission is opened on almost the same site of San Bartolome under the name of San Joseph at a site called Maliongliong for the conversion of the Igorots. As a result of the efforts put forth there, a new province called Paniqui is opened up which is in charge of four Dominican religious. Much fruit is gathered for the faith in that region.][Chapters xii–xxi treat of the lives of various missionaries, among them that of the famous Fray Felipe Pardo.]Chapter XXIIElection as provincial of the father commissary, Fray Christoval Pedroche, and founding of the mission of Tuga.[The above father is elected provincial in 1690, after his return from exile to Nueva España, on account of the Pardo troubles. During his term there is considerable activity among the Chinese missions, those of Batanes, and that of Tuga. This last mission is the outcome of the work of father Fray Juan Yñiguez,13who is entrusted in 1688 “with the conversion of the Indians of Mananig and the other neighboring nations who inhabited the rough mountains near the village of Tuao in the province of Cagayan, on the western side of the said village; and extend north and south for many leguas. At the same time the said father was charged to learn the language peculiar to that country of Ytabes,14and compile a grammar and lexicon in it.... In the short space of six months, he learned the language of the Ytabes, and reduced it to a very detailed grammar.... In the same time he founded a new village in the mission in the very lands of the heathens about six leguas south of the village of Tuao, on a plateau below the creek of Tuga, whence that mission took its name, which it keeps even inour times.” The church built there is dedicated to St. Joseph, and mass said on the second of February, 1689. Notwithstanding the many oppositions offered to the new mission, it grows and prospers. At the end of eight years, the mission is moved to a more pleasant site two leagues nearer Tuao, and although it receives the name of Tuga there, it is sometimes called San Joseph de Bambang, from a mountain called Bambang. In 1710, lack of friars causes the abandonment of Tuga as an active mission, and it becomes a visita of Tuao. That epoch marks its decline, and in 1715, after many have fled to the mountains where they have resumed their pagan life, the remaining Christians are transferred to Tuao. “After the year 1718 the whole province of Cagayan rose in revolt15, and that disturbance began especially in that district of Ytabes where the said village of Tuao is located. Thereupon the new Christians of the mission who had assembled in that village, returned to their former sites and mountains, and apostatized from the faith which they had received.” At the close of that insurrection, the Dominicans attempt to regain the ground that they had lost. In 1722 a friar is assigned to that mission to regain the apostates and work for new conversions among the heathens. Both objects are largely fulfilled. In 1731, the missionary established there, Fernando de Lara, moves the site of the mission still nearer to Tuao because of the greater conveniences. The new site which is maintained is called Orac,although it is still called by the former name of Tuga.]Chapter XXIIIFoundation of the mission of Batanes; death of Fray Matheo Gonçalez, and Fray Juan Rois in those islands.[At the chapter meeting of 1680, Father Matheo Gonçalez16is chosen vicar of the Babuyanes Islands which lie north of the province of Cagayan. His work there is successful and he reduces many to the faith, those who are baptized moving to the chief village where the church and convent are located. Extending his labors to the farthest of the Babuyanes Islands, the father arrives there at the time when a volcano is filling its natives with terror. Taking advantage of the situation, he so adds to their terror by his preaching that both apostates (of whom many have gone to that island) and heathen resolve to leave the island and go to Cagayan with the father. Leavingen massethey are taken to Cagayan and form a new village on the seacoast between the two villages of Yguig and Nassiping. That village is however suppressed later by order of the government, and its inhabitants return to the Babuyanes. Another village called Amulung is stationed there in 1733 which is formed of Indians from other villages, and a church and convent established there. Casting their eyes to the three Batanes Islands northof the Babuyanes,17and thirty leagues from Cagayan, the Dominicans plan for their spiritual conquest; but not until the year 1686 can anything be done. In that year Fray Matheo Gonçalez is again appointed vicar of the Babuyanes, and given Fray Diego Piñero18as associate. They visit the Batanes with the object of exploring them and learning the language. The islands appear ripe for the harvest but more laborers are needed. Consequently, as it is the time for the intermediary chapter the vicar returns to Cagayan for help, leaving Fray Diego Piñero alone. One other worker, Fray Juan de Roisis assigned to the field. But scarcely have the three fathers begun their labors when sickness causes the death of the father vicar and his latest associate, whereupon Fray Diego Piñero, notwithstanding the murmurs of the natives, returns to Cagayan to seek more aid. But no more religious can be spared just then for there is a great lack of them for even the settled missions. Not for thirty years later (1718) is another attempt made in the Batanes, when Fray Juan Bel being appointed vicar of the Babuyanes, visits them. In 1720, as a consequence to his report, five religious are assigned for the mission. As the Batanes are not healthful for Europeans, the island of Calayan19midway between the Batanes and the Babuyanes is chosen as the place of residence for the new mission. In that island as many as possible of the new converts are removed, and the church and convent are established there. The king being petitioned bears part of the expenses of the transferring of the converts to Calayan. The venture is successful, and at the time of Salazar’s writing (1742), the mission still exists.][Chapters xxiv–xxxiii discuss the lives and work of various missionaries, and Chinese affairs.][Chapter xxxiv treats of the life of Mother Sebastiana de Santa Maria, a native woman, who became a member of the tertiary branch of the Dominican order.]Chapter XXXVFoundation of the mission of Santa Cruz in Cagayan; and the death of two most virtuous hermits in this province.In the year 1693, the mission of Santa Cruz was established at a place called Gumpat, near a visita of Malaveg, called Santa Cruz, whence the mission took its name. It was founded by father Fray Joseph Galfaroso,20or de la Santissima Trinidad, son of the convent of Pamplona, a man most zealous for the welfare of souls. While vicar of Malaveg, he, not being satisfied with the administration of the said village, made various entrances through the neighboring mountains in search of the heathens who lived in them, in order to lure them to the bosom of our holy faith. Those mountains are rough and broken, and the heathen who inhabit them are very brave, and give the Christian villages much to do with their continual raids and assaults with which they keep them terrified. Among those heathens of the mountain, a chief named Don Joseph Bucayu, who was the terror of all those mountains and of the neighboring villages, was prominent for his valor and courage, and was feared by all. This man God wished to take as the instrument for the foundation of that mission, for with the authority and respect that all had for him, he could attract many to his side, andtaking example from him whom they considered their leader, many should embrace our holy faith.[Through the grace of God, the fierce heart of this chief is softened and he embraces the faith, and by the force of his example draws many after him. He becomes the chief pillar of the new mission that is formed at Santa Cruz. Great success attends that mission until the year of the insurrection in Cagayan (1718), when that place is also deserted and its inhabitants take to the mountains. The remainder of this chapter is concerned with the life and death of Domingo Pinto of the tertiary branch of the Dominicans, who had lived as a hermit for twenty-three years; and information concerning a man known as Diego Peccador (i.e., Sinner), a Spaniard presumably of good blood, who lived as a hermit close beside the church at San Juan del Monte, for five or six years, practicing the most austere penances and mortifications, after which he disappeared and nothing else was heard of him.]Chapter XXXVIElection of the father commissary, Fray Juan de Santo Domingo21as provincial. Mention of the deceased of the records of that time. The new mission of religious which arrived at the province that year.[The above-named father is elected provincial in 1694. At that chapter meeting mention is made oftwo members of the order who have passed away—Fray Manuel Trigueros, who dies in China in 1693; and Sister Mariana Salzedo; of the tertiary branch of the order, a Spanish woman. In 1694 a band of thirty-eight religious arrives at the islands,22which has been collected in Spain by Fray Francisco Villalba, who has been exiled from the islands by order of the Audiencia in consequence of the Pardo troubles. Of the original number of forty religious in this band two remain in Mexico. The names of the thirty-eight men are as follows:]The father lector, Fray Pedro Muñoz, son of the convent of Nuestra Señora, of Atocha.The father lector, Fray Francisco Cantero, son of the convent of San Pablo, of Ezija.Father Fray Vicente de el Riesgo, son of the convent of Leon.The father lector, Fray Jayme Mimbela, son of the convent of Preachers of Zaragoça, and collegiate of the college of San Vicente, of the same city, who afterward became bishop of Santa Cruz, of the port of Perù, and later of Truxillo.Father Fray Pedro de Santa Theresa, son of the very religious convent of Nuestra Señora, of Las Caldas.Father Fray Fernando Diaz, son of the convent of San Pablo, of Palencia.Father Fray Francisco Gonçalez de San Pedro, son of San Estevan, of Salamanca.Father Fray Juan Cavallero, son of the convent of San Pablo, of Valladolid.Father Fray Joseph Martin, of the convent of San Ginès, of Talavera.Father Fray Alonso Robles, of the convent of Salamanca.Father Fray Alonso Texedor, of the convent of Valladolid.Father Fray Francisco Marzan, of the convent of Santo Thomas, of Avila.Father Fray Marcos de Arroyuelo, of the convent of San Pablo, of Burgos.Father Fray Juan Ruiz de Tovar, of the convent of Santo Domingo, of Oviedo.Father Fray Francisco Gonçalez, of the convent of Salamanca.Father Fray Juan Gonçalez, of the same convent.Father Fray Fernando de la Motta, of the convent of Valladolid.Father Fray Francisco de Escalante, of the convent of San Pedro Martir, of Toledo.Father Fray Andres Lozano, of the convent of San Pablo, of Sevilla.Father Fray Diego Ballesteros, son of the convent of Toledo.Father Fray Manuel de Santa Cruz, of the convent of Avila.Father Fray Geronimo Martin, of the convent of Valladolid.Father Fray Lorenzo Fernandez, of the convent of San Pablo, of Sevilla.Father Fray Joseph de el Rosario, of the convent of San Ildephonso of Zaragoça.Father Fray Manuel Ruiz, of the convent of Salamanca.Father Fray Pedro Vegas, of the convent of Santo Domingo, of Ocaña.Father Fray Francisco Lopez, of the convent of Salamanca.Father Fray Antonio Ruidiaz, of the convent of Valladolid.All the above were already priests. Those who came as choristers are the following:Fray Manuel de Escobedo, deacon, of the convent of Nuestra Señora, of Atocha.Fray Juan de Astudillo, deacon, of the convent of Santo Thomas, of Madrid.Fray Pedro Humanes, deacon, of the convent of San Pablo, of Sevilla.Fray Diego Constantino, of the convent of Atocha.Fray Martin de Oña y Ocadiz, of the convent of Burgos.Fray Diego Liaño, of the same convent.And Fray Francisco Novarin, an Asturian, son of Santo Domingo, of Mexico.And two religious lay-brothers: the first, Fray Francisco de Toledo, son of the convent of Guadalaxara; and the second, Fray Vicente de el Castillo, son of the convent of Burgos. In addition there were two others, who as above said remained in Mexico with the father vicar, Fray FranciscoVillalba, who could not return to the province because of his sentence of exile.[With that band also comes one Fray Domingo Mezquita, who had first gone to the Philippines in 1671, but after some years residence there had returned secretly to Spain. Moved again by the will of God, he returns to the islands where he dies after some years. Those missionaries are detained in Mexico for two years waiting for a ship. Finally a ship is bought at Acapulco in which is sent the royal situado, the Dominican religious, a mission band of sixty Recollects, and a few soldiers. After a voyage fraught with danger, for the ship is old and rotten, the harbor of Cavite is finally reached June 28, and as soon as all the cargo and passengers are safely off, it founders. The much-needed missionaries are distributed among the Philippine and Chinese missions.][Chapters xxxvii and xxxviii treat of the Chinese missions and the lives and work of certain fathers. Chapter xxxix notes the celebration of the intermediary chapter of 1696, and treats of members of the Dominican order who die during this period: namely, father Fray Diego Vilches, a Montañes native, who takes the habit at the Sevilla convent; and Doña Antonio de Jesus y Esguerra, a Spanish woman, and a member of the tertiary branch of the order. Chapters xl–xliii relate the foundation and progress of the beaterio of Santa Catharina, of Manila. The disputes between Archbishop Camacho and the orders (seeVOL. XLII, pp. 25–116) and the questions of the friars’ estates, are taken up in chapters xliv–xlvi. The following chapter records the results of the provincial chapter of April 10, 1698,and states the condition of both Philippine and Chinese missions. That chapter accepted the mission of San Luis Beltran (of which mention is made in an earlier chapter) in Pangasinan. The mission work of that district results in the intermarriage of Pangasinans and Alaguetes, and the idiom of Pangasinan becomes the common language. Chapter xlviii reviews the lives of prominent members of the order who die in this period: Fray Francisco Sanchez, Fray Francisco de Escalante, and Sister Jacinta de la Encarnacion, of the beaterio.]Chapter XLIXNew reënforcement of religious, which arrived at this province, and the voyage of two of them to Kun-King.[In 1699 a band of thirty-seven missionaries reaches the province. They have been collected by Fray Francisco Villalba (his third mission) who escorts them to Acapulco.23Those missionaries are as follows:]The father lector, Fray Thomas Tocho, son of the royal convent of Santo Domingo, of Mallorca.The father lector, Fray Francisco de Barrera, son of the convent of Santa Maria, of Nieva.The father preacher, Fray Juan Martinez, son of the convent of San Pablo, of Burgos.The father lector, Fray Juan de Toro, son of the royal convent of San Pablo, of Sevilla.The father lector, Fray Antonio Diaz, son of the convent of San Pablo, of Valladolid.Father Fray Antonio Gonçalez Laso, son of the convent of La Puebla de los Angeles.Father Fray Phelipe Fernandez, son of the royal convent of Santa Maria, of Nieva.Father Fray Diego Perez de Matta, son of the royal convent of Santo Domingo, of Mexico.Father Fray Antonio de Argollanes, son of the convent of Santo Domingo, of Oviedo.Father Fray Joseph de Rezabal, son of the convent of San Pablo, of Victoria.Father Fray Domingo Salzedo, son of the convent of San Pablo, of Burgos.Father Fray Balthasar de Andueza, son of the convent of San Pablo, of Valladolid.Father Fray Antonio Rodriguez, son of the convent of Santo Domingo, of Ciudad de San-Tiago.Father Fray Juan Pinta, of the convent of San Pablo, of Valladolid.Father Fray Andres Gonçalez, of the convent of Santo Domingo, of San-Tiago.Brother Fray Francisco Petite, deacon, of the convent of San Pablo, of Valladolid.Brother Fray Bartholome Sabuquilla, deacon, of the convent of Santo Thomas, of Madrid.Brother Fray Manuel de Esqueda, deacon, of the convent of Santo Domingo, of Cadiz.Brother Fray Antonio Perez, deacon, of the convent of Santo Domingo, of Zamora.Brother Fray Mauro Falcon, deacon, of the convent of Santo Domingo, of San-Tiago.Brother Fray Antonio Zabala, deacon, of the convent of San Pablo, of Burgos.Brother Fray Juan Crespo, subdeacon, of the convent of San Pablo, of Valladolid.Brother Fray Francisco Cavallero, subdeacon, of the same convent.Brother Fray Francisco Molina, subdeacon, of the same convent.Brother Fray Bernardino Membride, subdeacon, of the same convent.Brother Fray Gregorio Vigil, acolyte of the convent of Santo Domingo, of Oviedo.Brother Fray Juan Matheos, acolyte, of the convent of San Estevan, of Salamanca.Brother Fray Pedro Campueñas, acolyte, of the convent of San Pablo, of Valladolid.Brother Fray Andres de Lubitero, acolyte, of the convent of San Estevan, of Salamanca.Brother Fray Miguel Velasco, acolyte, of the convent of Santo Domingo, of Mexico.Brother Fray Joseph de Palencia, acolyte, of the convent of San Pablo, of Valladolid.Brother Fray Joachin de la Torre, acolyte, of the convent of Santo Domingo, of Oxaca.Brother Fray Joseph Barba, lay-brother, of the convent of San Pablo, of Valladolid.Brother Fray Joseph Barba, lay-brother, of the convent of San Ildephonso, of Zaragoça.Brother Fray Domingo Sena, lay-brother, of the convent of San Pablo, of Valladolid.Brother Fray Martin de San Joseph, lay-brother, of the convent of Burgos.Brother Fray Joseph Pina, lay-brother, of the convent of Burgos.Besides these thirty-seven religious, came another, a Genoan, who was sent by the Propaganda, one Fray Thomas Sextri, of the Dominican convent of Turin. [The remainder of the chapter is occupiedwith the relation of the voyage to Tun-King by two of the above religious.][Chapter l mentions the intermediary chapter of May 1, 1700, and the state of the Philippine and other missions of the order. In Cagayan the missions of Zifun and those to the Mandayas are in a flourishing condition. Through the efforts of Fray Francisco de la Vega,24the earnest work of Fray Pedro Ximenez is carried on, and the fierce dwellers of the village of Calatug are reduced to the faith. The assembly earnestly charges the missionary at Fotol to bend all his energies to the conversion of the Mandayas. Fray Vicente de el Riesgo25is appointed to the mission of Ytugug, and he is charged with the reduction of Yogat and Paniqui; and well does he obey those injunctions. Not only does he reduce again the villages of Ytugug, Santa Rosa, and San Fernando, but also villages of Cagayan. “Besides that mission of Ytugug or Paniqui, another harvest field, no less abundant, had been discovered, in the very center of those mountains, on the side looking toward the east, in an extensive field called Zifun. There the venerable father, Fray Geronimo Ulloa, vicar of the village of Tuguegarao, filled with zeal for the reduction of those infidels, hadmade various raids in those mountains. That father was very fond of missions and had labored in others with zeal and fervor, and although he was now very old, and had in his charge so large a village as Tuguegarao, and was very far from those mountains, yet he was unable to restrain his zeal, and his desire for the welfare of souls. Hence burning with the ardor of youth, as soon as he was freed from the obstacles of the necessary occupations of his ministry, he entered those mountains alone in search of those straying souls in order to lure them to the flock of Christ, without stopping to consider dangers or discomforts in order that he might gain some souls for heaven.” So great is his success, and so many the souls that he reduces that the intermediary chapter gives him an associate, in order that the father may give all of his time to the mission work of Zifun.][Chapters li–lvii (which complete the volume) treat of the lives of various fathers and sisters of the order. In the biographical notices of these chapters, as well as in all the other biographical chapters of this volume, there is necessarily much on the mission work of the Dominicans; but the method of treatment is almost entirely from the standpoint of the individual, and offers no view of the mission work as a whole, or at least nothing new is added to the broader aspects of the work. Consequently, we do not present anything from those chapters in this survey of Dominican missions.]
Chapter XXXIVAn intermediary congregation is celebrated in this province; notice of the mission of Vangag and of an Indian woman of especial merit.[An intermediary chapter is held at Manila in May, 1680, at which notice is given of the entrance of the Dominicans into Zambales. The following houses of that province are accepted: Santiago of Bolinao; San Andres of Masinloc; Nuestra Señora de el Rosario, of Marivelez; Nuestra Señora de el Sagrario, of Nuevo Toledo; Nuestra Señora de la Soledad, of Paynaven; Nuestro Padre Santo Domingo, of Alalang; Santa Rosa, of Baubuen. Ten religious are assigned to them. The house of San Thelmo, of Apparri, located at the port of the province of Cagayan, is also accepted. “The vicar of the house of Binmaley was given a vote in the provincial chapters, and the vicar of the island of the Babuyanes was given a vote in the intermediary assemblies.”]One of the missions which flourished with great fruit in this province during that time was the mission of Palavig, which is the mission now called Vangac. This is a mission on the coast of Cagayan near the mountains of Paranàn which end at the cape called Engaño [i.e., deceit]. The land of this island becomes more lofty as it approaches nearer the north. That mission is composed of Visayan Indians of the opposite coast of that province, whofleeing from the village of Paranàn and from other villages, inhabit those inaccessible mountains, where they are safe because of the inaccessibility of those ridges. Among them are some Christian apostates and many heathens who were born in the mountains. On the brow of those mountains that mission was founded in the year 1653 by the earnest and laborious efforts of the venerable father, Fray Juan Uguet, under the advocacy of St. Thomas of Aquinas. And when the mission was in a good condition, and there were many recently-baptized people in it, and others reconciled from their apostasy, they were frightened by the Indians of the village of Buguey, and they consequently returned immediately to the mountain, and the mission was abandoned and destroyed, and all the toil of the father came to nought through the persuasions of those bad citizens. It was God’s will to have them reunite at the same site of Palavig, through the inducements of some zealous missionaries, but they afterward left it again because of the annoyances which they suffered annually from a commandant who goes to that district to watch for the ship from Acapulco. Under that pretext he usually causes considerable vexation to the Indians of the village of Buguey, and much more to those of the mission as they are naturally a very pusillanimous race. Hence, that mission has suffered its ups and its downs, for however much the fathers labored in it, the inhabitants of Buguey by their persuasions, and that commandant by his bad treatment, destroyed their labors. It is now about twenty-five years since they returned to settle on a creek called Bavag under the advocacy of St. Michael, who among other saints fell to their lot.Thence they moved to Vangag, in order to draw those people from the mountain whence they had gone. For the same reason, they were moved on another occasion to a site called Dao, which is the site where they still live, although still under the title of Vang̃ag.[Salazar relates the steadfastness of a native girl at the above mission, who was of considerable use to the missionaries. Two fathers while on an expedition concerned with the mission, are carried across a river by Negritos, of which race Salazar says:]Those blacks of those mountains are very barbarous and ferocious, above all the other inhabitants of Cagayan.... Those black men of the mountain flee from the water even more than from fire; for every night in order to go to sleep, they make a fire in the open, and sleep on the cinders or hot ashes, but they will never bathe or wash, in order not to get wet, although they stand so greatly in need of it, and bathing is a common and daily thing among the other natives of this country.10[The Negritos’ hatred of bathing makes our author imagine that those who carried the fathers across the river are spirits sent by God to aid His chosen ones in their trouble. The chapter ends with an account of a pious Indian woman who dies in Abucay. Following this chapter, the missions of the Asiatic mainland and the Pardo troubles and controversyare discussed in chapters xxxv–xlviii; and the lives and deaths of various Dominicans in chapters xlix–lxii, of which chapters l–lv treat of Fray Domingo Perez (seeVOL. XXXIX, pp. 149–275).]Chapter LXIIIA new band of religious arrives in the province, one of whom dies at sea[More than two hundred religious went to the Philippines in 1684, as recruits for the orders of St. Francis, St. Augustine (both calced and discalced), and St. Dominic. Those for the last-named order number forty-nine, “which is the most abundant succor which has reached this province since its foundation.”11Those missionaries are as follows:]The said father, Fray Jacinto Jorva, son of the convent of Santa Catharina Martyr, of Barcelona.Father Fray Francisco Miranda, of the convent of San Pablo, of Valladolid, and collegiate of San Gregorio of the same city.Father Fray Pedro Mexorada, of the convent of San Estevan, of Salamanca.Father Fray Diego Piñero, of the province of Andalucia.Father Fray Diego Velez, of the province of España.Father Fray Juan Truxillo, of the convent of Santo Domingo, of Xerez.Father Fray Miguel de la Villa, of the convent of San Pablo, of Sevilla.Father Fray Sebastian de el Castillo, of the same convent.Father Fray Francisco Marquez, of the convent of San Pablo, of Cordova.Father Fray Thomas Croquer, of the convent of Santo Domingo, of Xerez.Father Fray Thomas de Gurruchategui, of the convent of San Estevan, of Salamanca.Father Fray Antonio Beriain, of the convent of Santo Domingo, of Victoria.Father Fray Joseph Beltroli.Father Fray Jacobo de el Munt.Father Fray Juan de Soto, of the convent of San Pablo, of Palencia.Father Fray Pedro Martin.Father Fray Diego Casanueva.Father Fray Gaspar Carrasco.Father Fray Manuel Ramos, of the convent of San Estevan, of Salamanca.Father Fray Miguel de San Raymundo.Father Fray Raymundo de Santa Rosa.Father Fray Sebastian Bordas, of the convent of Santo Domingo, of Mexico.Father Fray Juan de Abenojar.Father Fray Diego Vilches, of the convent of San Pablo, of Sevilla.Father Fray Antonio de Santo Thomas, a Pole.Father Fray Francisco de la Vega.Father Fray Nicolas de el Olmo, of the convent of San Estevan, of Salamanca.Father Fray Francisco Morales, of the same convent.Father Fray Gabriel Serrano, of the same convent.Father Fray Santiago de Monteagudo, of the convent of Santiago, of Galicia.Father Fray Francisco Ruiz.Father Fray Julian de la Cruz.Father Fray Juan de la Barrera.Father Fray Joseph Plana, of the convent of Xirona.Father Fray Juan de la Nava, of the convent of San Pablo, of Cordova.Father Fray Juan Romero, of the convent of San Gines, of Talavera.Father Fray Francisco Gomez, of the convent of Santo Thomas, of Avila.Father Fray Thomas Escat, of the convent of Santa Catharina Martyr, of Barcelona.Father Fray Diego Arriola.Father Fray Blas Iglesias, of the convent of San Vicente, of Plasencia.Father Fray Miguel Matos, of the convent of Nuestra Señora de la Candelaria, of the Canary Islands.Fray Fernando Ybañez, deacon.Fray Thomas de Plasencia, acolyte.And six lay-brethren, who are the following:Fray Francisco Tostado, of the convent of San Pablo, of Sevilla.Fray Manuel Santos, of the convent of Santa Cruz, of Segovia.Fray Juan Ruiz, of the convent of Santa Cruz, of Villaescusa.Fray Thomas Gomez.Fray Manuel Gonçales.And Fray Lucas de el Moro, of the convent of Nuestra Señora, of Atocha.[To this band must be added the name of Fray Juan Marcort, son of the convent of Xirona, whodied at sea after the vessel had left the port of Acapulco.][Chapter lxiv treats of an English pirate (Dampier) who cruises among the Babuyanes, and defiles a church of the Dominicans. Chapter lxv, the last of the first book, reviews the life of Fray Antonio Calderon, who dies while provincial of his order. Chapter i, of the second book, records the election as provincial of Fray Bartholome Marron.]Chapter IIOf the reduction of the Mandayas Indians to our holy faith[Father Pedro Ximenez, who had labored for six years in the mission of Irraya, being compelled to leave that place because of slanderous reports, is sent in 1684 to the village of Fotol, on the border of the Mandaya country in the central part of Luzón. The needs that he finds there will not allow him to take the rest that he has planned after his active and laborious campaign against infidelity in Irraya, and he takes up his work in the new mission with undiminished zeal. The people of Fotol he finds in the midst of famine, for the fierce Mandayas12of the uplands will not allow them to cultivate their fields. The father resolves upon the reduction of the Mandayas. He begins by writing letters to an influentialapostate who is living in the mountain region, and those letters so stir up the conscience and memory of that man that he resumes the faith which he had abandoned, and is later of great service to the father, and lives in Christian humility until his death which occurs within a short time. Not without hindrances from the evil one, however, are the efforts of the gospel worker. That enemy of mankind causes an inhabitant of the village of Nabayugan to murder another heathen, whereupon all is confusion and the breathing forth of threats. The father learning that that murder may be atoned for by two ways, namely, by fighting or by a fine, promises to pay for it himself in the interests of peace. Through his native ambassadors he sends a present of shirts, salt, needles, combs, and tibors, to the aggrieved faction. Won by such generous kindness, the ambassadors are treated most cordially, and a favorable answer sent to the father, and they promise to descend the mountain to meet him near Capinatan. The energetic priest immediately sets out, but the devil ever watchful in the interests of his evil trade, manages to upset the boat in which the father is journeying on the river at the hour of midnight. However, nothing but a wetting and considerable discomfort is the result, and next day Fray Pedro meets the heathens. After a stay with them of two days, the father returns accompanied by two chiefs and four others of the heathens, a not slight undertaking on the part of those timid people, as they are in constant fear of treachery. They return to the mountains after short visits to the villages of Capinatan and Affulug, accompanied by some of the inhabitants of the former village. Among their people they relate thegood treatment which they have received from the father, “as well as from the commandant of the fort, who really aided considerably in that reduction by his affability, kindness, and good treatment. If the other commandants of the forts near the heathens carried themselves in that manner, they could gather more fruit than the fathers for their conversion and reduction. But the pity is that most of them not only do not aid, but even offer opposition on this point, and think only of their profit and interests.” Once more the devil endeavors to destroy the peace which seems about to spread throughout the district. One of three heathens, who go down to the village of Malaueg, is killed by the inhabitants of that place, and the other two are seized and sent to the commandant of Nueva Segovia. To their surprise that commandant, instead of praising them for their vigilance, seizes the captors and frees the captives, the latter upon the supplication of the father, being sent to him and returned to their people. Other troubles are also satisfactorily settled through the agency of Fray Pedro. At his invitation twenty-two of the heathens accompany him to Apparri, where the alcalde-mayor confers on them titles and honors, thus increasing the favorable opinion of the Mandayas. The village of Calatug still proves an obstacle to the general peace, for they are hostile to the Mandayas, and have declared that if the latter become reduced they will attack and kill them. The Mandayas who wish to become civilized, after holding a council, resolve to ask aid of the alcalde-mayor against the village of Calatug, and that aid is promised them. Meanwhile it is reported that there is a plot to kill Fray Pedro, and that all the friendlinessof the Mandayas is only treachery. Refusing to believe that, the father determines, against advice from all sides, and a vigorous protest from the commandant of the fort at Capinatan, to ascend the mountains in company with only one Mandaya and his daughter, and the necessary rowers, eight in number. His confidence is well answered by the joyful reception accorded him by the Mandayas, among whom he remains for about a fortnight. The following September, in conformity with his promise he again ascends the mountains, and at that time a church is built which is dedicated to Nuestra Señora de la Peña de Francia. In 1686 that church numbers more than one thousand three hundred converts and apostates who have come back to the faith. The number of converts in that mission is opportunely increased by an epidemic of smallpox, when the mercy of God is seen in many, both those who die and those who recover. In 1687 the growth of the work causes the chapter held that year to assign Fray Pedro two associates, and in 1688 he is made an independent missionary and given one other associate. That increase enables him to found another village in a district less mountainous and hence less difficult to administer, and soon there is a Christian population of over five hundred there. But the father falling ill, and finding it necessary to retire, the people of Calatug, still hostile to the Mandayas, assault the village, and all but one hundred and forty of them are either killed or flee to the mountains. Them the alcalde-mayor of the province removes to the village of Camalayugan, and that mission comes to an end.][Chapters iii–ix discuss the lives of various gospelworkers, and Chinese affairs. Chapter x treats of certain miracles that occurred in the hospital of San Gabriel.]Chapter XIOf the intermediary congregation of the year eighty-eight, and the houses which were accepted by it.[In 1688 the intermediary chapter held at Manila, accepted the ministries of San Policarpo of Tabuco and its adjacent ministries of Santo Thomas and El Rosario; and that of San Bartholome of Anno in Pangasinan. The first had been assigned to the Dominicans in 1685 by Felipe Pardo because of the lack of seculars to administer it and they keep it until the death of that archbishop, when it again passes into the control of the seculars. Much has been done there in the meanwhile by the religious entrusted with its administration, namely, Fray Juan Ybañez de Santo Domingo and two associates. The other house of San Bartolome was founded for the reduction of the Igorots and Alaguetes in its neighborhood. With the ones converted from those peoples and some oldtime Christians from Pangasinan, the village soon acquires considerable Christian population and a church and convent are built at the cost of the Dominican province. Since the location of the mission is poor, and communication with the nearest Dominican houses of Pangasinan difficult, an intermediary mission is founded midway between San Bartolome and the other missions, to which is given the name of San Luis Beltran. In the mission, many are baptized, “especially of the Alaguetes, who were more docile than the Igorots, although also many of the latter were converted.”That mission lasts more than twenty years. In 1709 or 1710 “because of disputes that arose between those of the village and the Igorots, who lived in the mountain, the latter descended the mountain at night and set fire to the village, without being perceived.” Consequently the village is deserted, and the father and the inhabitants remove to San Luis Beltran, which being farther from the mountains is safer. After six years there, a government decree removes them to Maoacatoacat. Later the mission is moved to Pao, and finally to Manaoag. But since the natives dislike to leave the sites where they are settled, and also enjoy a life of freedom where they are not molested by the tribute, many of the inhabitants refuse to move at the successive transfers. Falling into relaxation in consequence, many become infidels, and their number is increased by others who flee to them to escape the tribute and the restrictions of religion. In 1732, in response to a petition by the Dominican provincial, the government again establishes a mission village in San Luis Beltran. Starting thence, a new mission is opened on almost the same site of San Bartolome under the name of San Joseph at a site called Maliongliong for the conversion of the Igorots. As a result of the efforts put forth there, a new province called Paniqui is opened up which is in charge of four Dominican religious. Much fruit is gathered for the faith in that region.][Chapters xii–xxi treat of the lives of various missionaries, among them that of the famous Fray Felipe Pardo.]Chapter XXIIElection as provincial of the father commissary, Fray Christoval Pedroche, and founding of the mission of Tuga.[The above father is elected provincial in 1690, after his return from exile to Nueva España, on account of the Pardo troubles. During his term there is considerable activity among the Chinese missions, those of Batanes, and that of Tuga. This last mission is the outcome of the work of father Fray Juan Yñiguez,13who is entrusted in 1688 “with the conversion of the Indians of Mananig and the other neighboring nations who inhabited the rough mountains near the village of Tuao in the province of Cagayan, on the western side of the said village; and extend north and south for many leguas. At the same time the said father was charged to learn the language peculiar to that country of Ytabes,14and compile a grammar and lexicon in it.... In the short space of six months, he learned the language of the Ytabes, and reduced it to a very detailed grammar.... In the same time he founded a new village in the mission in the very lands of the heathens about six leguas south of the village of Tuao, on a plateau below the creek of Tuga, whence that mission took its name, which it keeps even inour times.” The church built there is dedicated to St. Joseph, and mass said on the second of February, 1689. Notwithstanding the many oppositions offered to the new mission, it grows and prospers. At the end of eight years, the mission is moved to a more pleasant site two leagues nearer Tuao, and although it receives the name of Tuga there, it is sometimes called San Joseph de Bambang, from a mountain called Bambang. In 1710, lack of friars causes the abandonment of Tuga as an active mission, and it becomes a visita of Tuao. That epoch marks its decline, and in 1715, after many have fled to the mountains where they have resumed their pagan life, the remaining Christians are transferred to Tuao. “After the year 1718 the whole province of Cagayan rose in revolt15, and that disturbance began especially in that district of Ytabes where the said village of Tuao is located. Thereupon the new Christians of the mission who had assembled in that village, returned to their former sites and mountains, and apostatized from the faith which they had received.” At the close of that insurrection, the Dominicans attempt to regain the ground that they had lost. In 1722 a friar is assigned to that mission to regain the apostates and work for new conversions among the heathens. Both objects are largely fulfilled. In 1731, the missionary established there, Fernando de Lara, moves the site of the mission still nearer to Tuao because of the greater conveniences. The new site which is maintained is called Orac,although it is still called by the former name of Tuga.]Chapter XXIIIFoundation of the mission of Batanes; death of Fray Matheo Gonçalez, and Fray Juan Rois in those islands.[At the chapter meeting of 1680, Father Matheo Gonçalez16is chosen vicar of the Babuyanes Islands which lie north of the province of Cagayan. His work there is successful and he reduces many to the faith, those who are baptized moving to the chief village where the church and convent are located. Extending his labors to the farthest of the Babuyanes Islands, the father arrives there at the time when a volcano is filling its natives with terror. Taking advantage of the situation, he so adds to their terror by his preaching that both apostates (of whom many have gone to that island) and heathen resolve to leave the island and go to Cagayan with the father. Leavingen massethey are taken to Cagayan and form a new village on the seacoast between the two villages of Yguig and Nassiping. That village is however suppressed later by order of the government, and its inhabitants return to the Babuyanes. Another village called Amulung is stationed there in 1733 which is formed of Indians from other villages, and a church and convent established there. Casting their eyes to the three Batanes Islands northof the Babuyanes,17and thirty leagues from Cagayan, the Dominicans plan for their spiritual conquest; but not until the year 1686 can anything be done. In that year Fray Matheo Gonçalez is again appointed vicar of the Babuyanes, and given Fray Diego Piñero18as associate. They visit the Batanes with the object of exploring them and learning the language. The islands appear ripe for the harvest but more laborers are needed. Consequently, as it is the time for the intermediary chapter the vicar returns to Cagayan for help, leaving Fray Diego Piñero alone. One other worker, Fray Juan de Roisis assigned to the field. But scarcely have the three fathers begun their labors when sickness causes the death of the father vicar and his latest associate, whereupon Fray Diego Piñero, notwithstanding the murmurs of the natives, returns to Cagayan to seek more aid. But no more religious can be spared just then for there is a great lack of them for even the settled missions. Not for thirty years later (1718) is another attempt made in the Batanes, when Fray Juan Bel being appointed vicar of the Babuyanes, visits them. In 1720, as a consequence to his report, five religious are assigned for the mission. As the Batanes are not healthful for Europeans, the island of Calayan19midway between the Batanes and the Babuyanes is chosen as the place of residence for the new mission. In that island as many as possible of the new converts are removed, and the church and convent are established there. The king being petitioned bears part of the expenses of the transferring of the converts to Calayan. The venture is successful, and at the time of Salazar’s writing (1742), the mission still exists.][Chapters xxiv–xxxiii discuss the lives and work of various missionaries, and Chinese affairs.][Chapter xxxiv treats of the life of Mother Sebastiana de Santa Maria, a native woman, who became a member of the tertiary branch of the Dominican order.]Chapter XXXVFoundation of the mission of Santa Cruz in Cagayan; and the death of two most virtuous hermits in this province.In the year 1693, the mission of Santa Cruz was established at a place called Gumpat, near a visita of Malaveg, called Santa Cruz, whence the mission took its name. It was founded by father Fray Joseph Galfaroso,20or de la Santissima Trinidad, son of the convent of Pamplona, a man most zealous for the welfare of souls. While vicar of Malaveg, he, not being satisfied with the administration of the said village, made various entrances through the neighboring mountains in search of the heathens who lived in them, in order to lure them to the bosom of our holy faith. Those mountains are rough and broken, and the heathen who inhabit them are very brave, and give the Christian villages much to do with their continual raids and assaults with which they keep them terrified. Among those heathens of the mountain, a chief named Don Joseph Bucayu, who was the terror of all those mountains and of the neighboring villages, was prominent for his valor and courage, and was feared by all. This man God wished to take as the instrument for the foundation of that mission, for with the authority and respect that all had for him, he could attract many to his side, andtaking example from him whom they considered their leader, many should embrace our holy faith.[Through the grace of God, the fierce heart of this chief is softened and he embraces the faith, and by the force of his example draws many after him. He becomes the chief pillar of the new mission that is formed at Santa Cruz. Great success attends that mission until the year of the insurrection in Cagayan (1718), when that place is also deserted and its inhabitants take to the mountains. The remainder of this chapter is concerned with the life and death of Domingo Pinto of the tertiary branch of the Dominicans, who had lived as a hermit for twenty-three years; and information concerning a man known as Diego Peccador (i.e., Sinner), a Spaniard presumably of good blood, who lived as a hermit close beside the church at San Juan del Monte, for five or six years, practicing the most austere penances and mortifications, after which he disappeared and nothing else was heard of him.]Chapter XXXVIElection of the father commissary, Fray Juan de Santo Domingo21as provincial. Mention of the deceased of the records of that time. The new mission of religious which arrived at the province that year.[The above-named father is elected provincial in 1694. At that chapter meeting mention is made oftwo members of the order who have passed away—Fray Manuel Trigueros, who dies in China in 1693; and Sister Mariana Salzedo; of the tertiary branch of the order, a Spanish woman. In 1694 a band of thirty-eight religious arrives at the islands,22which has been collected in Spain by Fray Francisco Villalba, who has been exiled from the islands by order of the Audiencia in consequence of the Pardo troubles. Of the original number of forty religious in this band two remain in Mexico. The names of the thirty-eight men are as follows:]The father lector, Fray Pedro Muñoz, son of the convent of Nuestra Señora, of Atocha.The father lector, Fray Francisco Cantero, son of the convent of San Pablo, of Ezija.Father Fray Vicente de el Riesgo, son of the convent of Leon.The father lector, Fray Jayme Mimbela, son of the convent of Preachers of Zaragoça, and collegiate of the college of San Vicente, of the same city, who afterward became bishop of Santa Cruz, of the port of Perù, and later of Truxillo.Father Fray Pedro de Santa Theresa, son of the very religious convent of Nuestra Señora, of Las Caldas.Father Fray Fernando Diaz, son of the convent of San Pablo, of Palencia.Father Fray Francisco Gonçalez de San Pedro, son of San Estevan, of Salamanca.Father Fray Juan Cavallero, son of the convent of San Pablo, of Valladolid.Father Fray Joseph Martin, of the convent of San Ginès, of Talavera.Father Fray Alonso Robles, of the convent of Salamanca.Father Fray Alonso Texedor, of the convent of Valladolid.Father Fray Francisco Marzan, of the convent of Santo Thomas, of Avila.Father Fray Marcos de Arroyuelo, of the convent of San Pablo, of Burgos.Father Fray Juan Ruiz de Tovar, of the convent of Santo Domingo, of Oviedo.Father Fray Francisco Gonçalez, of the convent of Salamanca.Father Fray Juan Gonçalez, of the same convent.Father Fray Fernando de la Motta, of the convent of Valladolid.Father Fray Francisco de Escalante, of the convent of San Pedro Martir, of Toledo.Father Fray Andres Lozano, of the convent of San Pablo, of Sevilla.Father Fray Diego Ballesteros, son of the convent of Toledo.Father Fray Manuel de Santa Cruz, of the convent of Avila.Father Fray Geronimo Martin, of the convent of Valladolid.Father Fray Lorenzo Fernandez, of the convent of San Pablo, of Sevilla.Father Fray Joseph de el Rosario, of the convent of San Ildephonso of Zaragoça.Father Fray Manuel Ruiz, of the convent of Salamanca.Father Fray Pedro Vegas, of the convent of Santo Domingo, of Ocaña.Father Fray Francisco Lopez, of the convent of Salamanca.Father Fray Antonio Ruidiaz, of the convent of Valladolid.All the above were already priests. Those who came as choristers are the following:Fray Manuel de Escobedo, deacon, of the convent of Nuestra Señora, of Atocha.Fray Juan de Astudillo, deacon, of the convent of Santo Thomas, of Madrid.Fray Pedro Humanes, deacon, of the convent of San Pablo, of Sevilla.Fray Diego Constantino, of the convent of Atocha.Fray Martin de Oña y Ocadiz, of the convent of Burgos.Fray Diego Liaño, of the same convent.And Fray Francisco Novarin, an Asturian, son of Santo Domingo, of Mexico.And two religious lay-brothers: the first, Fray Francisco de Toledo, son of the convent of Guadalaxara; and the second, Fray Vicente de el Castillo, son of the convent of Burgos. In addition there were two others, who as above said remained in Mexico with the father vicar, Fray FranciscoVillalba, who could not return to the province because of his sentence of exile.[With that band also comes one Fray Domingo Mezquita, who had first gone to the Philippines in 1671, but after some years residence there had returned secretly to Spain. Moved again by the will of God, he returns to the islands where he dies after some years. Those missionaries are detained in Mexico for two years waiting for a ship. Finally a ship is bought at Acapulco in which is sent the royal situado, the Dominican religious, a mission band of sixty Recollects, and a few soldiers. After a voyage fraught with danger, for the ship is old and rotten, the harbor of Cavite is finally reached June 28, and as soon as all the cargo and passengers are safely off, it founders. The much-needed missionaries are distributed among the Philippine and Chinese missions.][Chapters xxxvii and xxxviii treat of the Chinese missions and the lives and work of certain fathers. Chapter xxxix notes the celebration of the intermediary chapter of 1696, and treats of members of the Dominican order who die during this period: namely, father Fray Diego Vilches, a Montañes native, who takes the habit at the Sevilla convent; and Doña Antonio de Jesus y Esguerra, a Spanish woman, and a member of the tertiary branch of the order. Chapters xl–xliii relate the foundation and progress of the beaterio of Santa Catharina, of Manila. The disputes between Archbishop Camacho and the orders (seeVOL. XLII, pp. 25–116) and the questions of the friars’ estates, are taken up in chapters xliv–xlvi. The following chapter records the results of the provincial chapter of April 10, 1698,and states the condition of both Philippine and Chinese missions. That chapter accepted the mission of San Luis Beltran (of which mention is made in an earlier chapter) in Pangasinan. The mission work of that district results in the intermarriage of Pangasinans and Alaguetes, and the idiom of Pangasinan becomes the common language. Chapter xlviii reviews the lives of prominent members of the order who die in this period: Fray Francisco Sanchez, Fray Francisco de Escalante, and Sister Jacinta de la Encarnacion, of the beaterio.]Chapter XLIXNew reënforcement of religious, which arrived at this province, and the voyage of two of them to Kun-King.[In 1699 a band of thirty-seven missionaries reaches the province. They have been collected by Fray Francisco Villalba (his third mission) who escorts them to Acapulco.23Those missionaries are as follows:]The father lector, Fray Thomas Tocho, son of the royal convent of Santo Domingo, of Mallorca.The father lector, Fray Francisco de Barrera, son of the convent of Santa Maria, of Nieva.The father preacher, Fray Juan Martinez, son of the convent of San Pablo, of Burgos.The father lector, Fray Juan de Toro, son of the royal convent of San Pablo, of Sevilla.The father lector, Fray Antonio Diaz, son of the convent of San Pablo, of Valladolid.Father Fray Antonio Gonçalez Laso, son of the convent of La Puebla de los Angeles.Father Fray Phelipe Fernandez, son of the royal convent of Santa Maria, of Nieva.Father Fray Diego Perez de Matta, son of the royal convent of Santo Domingo, of Mexico.Father Fray Antonio de Argollanes, son of the convent of Santo Domingo, of Oviedo.Father Fray Joseph de Rezabal, son of the convent of San Pablo, of Victoria.Father Fray Domingo Salzedo, son of the convent of San Pablo, of Burgos.Father Fray Balthasar de Andueza, son of the convent of San Pablo, of Valladolid.Father Fray Antonio Rodriguez, son of the convent of Santo Domingo, of Ciudad de San-Tiago.Father Fray Juan Pinta, of the convent of San Pablo, of Valladolid.Father Fray Andres Gonçalez, of the convent of Santo Domingo, of San-Tiago.Brother Fray Francisco Petite, deacon, of the convent of San Pablo, of Valladolid.Brother Fray Bartholome Sabuquilla, deacon, of the convent of Santo Thomas, of Madrid.Brother Fray Manuel de Esqueda, deacon, of the convent of Santo Domingo, of Cadiz.Brother Fray Antonio Perez, deacon, of the convent of Santo Domingo, of Zamora.Brother Fray Mauro Falcon, deacon, of the convent of Santo Domingo, of San-Tiago.Brother Fray Antonio Zabala, deacon, of the convent of San Pablo, of Burgos.Brother Fray Juan Crespo, subdeacon, of the convent of San Pablo, of Valladolid.Brother Fray Francisco Cavallero, subdeacon, of the same convent.Brother Fray Francisco Molina, subdeacon, of the same convent.Brother Fray Bernardino Membride, subdeacon, of the same convent.Brother Fray Gregorio Vigil, acolyte of the convent of Santo Domingo, of Oviedo.Brother Fray Juan Matheos, acolyte, of the convent of San Estevan, of Salamanca.Brother Fray Pedro Campueñas, acolyte, of the convent of San Pablo, of Valladolid.Brother Fray Andres de Lubitero, acolyte, of the convent of San Estevan, of Salamanca.Brother Fray Miguel Velasco, acolyte, of the convent of Santo Domingo, of Mexico.Brother Fray Joseph de Palencia, acolyte, of the convent of San Pablo, of Valladolid.Brother Fray Joachin de la Torre, acolyte, of the convent of Santo Domingo, of Oxaca.Brother Fray Joseph Barba, lay-brother, of the convent of San Pablo, of Valladolid.Brother Fray Joseph Barba, lay-brother, of the convent of San Ildephonso, of Zaragoça.Brother Fray Domingo Sena, lay-brother, of the convent of San Pablo, of Valladolid.Brother Fray Martin de San Joseph, lay-brother, of the convent of Burgos.Brother Fray Joseph Pina, lay-brother, of the convent of Burgos.Besides these thirty-seven religious, came another, a Genoan, who was sent by the Propaganda, one Fray Thomas Sextri, of the Dominican convent of Turin. [The remainder of the chapter is occupiedwith the relation of the voyage to Tun-King by two of the above religious.][Chapter l mentions the intermediary chapter of May 1, 1700, and the state of the Philippine and other missions of the order. In Cagayan the missions of Zifun and those to the Mandayas are in a flourishing condition. Through the efforts of Fray Francisco de la Vega,24the earnest work of Fray Pedro Ximenez is carried on, and the fierce dwellers of the village of Calatug are reduced to the faith. The assembly earnestly charges the missionary at Fotol to bend all his energies to the conversion of the Mandayas. Fray Vicente de el Riesgo25is appointed to the mission of Ytugug, and he is charged with the reduction of Yogat and Paniqui; and well does he obey those injunctions. Not only does he reduce again the villages of Ytugug, Santa Rosa, and San Fernando, but also villages of Cagayan. “Besides that mission of Ytugug or Paniqui, another harvest field, no less abundant, had been discovered, in the very center of those mountains, on the side looking toward the east, in an extensive field called Zifun. There the venerable father, Fray Geronimo Ulloa, vicar of the village of Tuguegarao, filled with zeal for the reduction of those infidels, hadmade various raids in those mountains. That father was very fond of missions and had labored in others with zeal and fervor, and although he was now very old, and had in his charge so large a village as Tuguegarao, and was very far from those mountains, yet he was unable to restrain his zeal, and his desire for the welfare of souls. Hence burning with the ardor of youth, as soon as he was freed from the obstacles of the necessary occupations of his ministry, he entered those mountains alone in search of those straying souls in order to lure them to the flock of Christ, without stopping to consider dangers or discomforts in order that he might gain some souls for heaven.” So great is his success, and so many the souls that he reduces that the intermediary chapter gives him an associate, in order that the father may give all of his time to the mission work of Zifun.][Chapters li–lvii (which complete the volume) treat of the lives of various fathers and sisters of the order. In the biographical notices of these chapters, as well as in all the other biographical chapters of this volume, there is necessarily much on the mission work of the Dominicans; but the method of treatment is almost entirely from the standpoint of the individual, and offers no view of the mission work as a whole, or at least nothing new is added to the broader aspects of the work. Consequently, we do not present anything from those chapters in this survey of Dominican missions.]
Chapter XXXIVAn intermediary congregation is celebrated in this province; notice of the mission of Vangag and of an Indian woman of especial merit.[An intermediary chapter is held at Manila in May, 1680, at which notice is given of the entrance of the Dominicans into Zambales. The following houses of that province are accepted: Santiago of Bolinao; San Andres of Masinloc; Nuestra Señora de el Rosario, of Marivelez; Nuestra Señora de el Sagrario, of Nuevo Toledo; Nuestra Señora de la Soledad, of Paynaven; Nuestro Padre Santo Domingo, of Alalang; Santa Rosa, of Baubuen. Ten religious are assigned to them. The house of San Thelmo, of Apparri, located at the port of the province of Cagayan, is also accepted. “The vicar of the house of Binmaley was given a vote in the provincial chapters, and the vicar of the island of the Babuyanes was given a vote in the intermediary assemblies.”]One of the missions which flourished with great fruit in this province during that time was the mission of Palavig, which is the mission now called Vangac. This is a mission on the coast of Cagayan near the mountains of Paranàn which end at the cape called Engaño [i.e., deceit]. The land of this island becomes more lofty as it approaches nearer the north. That mission is composed of Visayan Indians of the opposite coast of that province, whofleeing from the village of Paranàn and from other villages, inhabit those inaccessible mountains, where they are safe because of the inaccessibility of those ridges. Among them are some Christian apostates and many heathens who were born in the mountains. On the brow of those mountains that mission was founded in the year 1653 by the earnest and laborious efforts of the venerable father, Fray Juan Uguet, under the advocacy of St. Thomas of Aquinas. And when the mission was in a good condition, and there were many recently-baptized people in it, and others reconciled from their apostasy, they were frightened by the Indians of the village of Buguey, and they consequently returned immediately to the mountain, and the mission was abandoned and destroyed, and all the toil of the father came to nought through the persuasions of those bad citizens. It was God’s will to have them reunite at the same site of Palavig, through the inducements of some zealous missionaries, but they afterward left it again because of the annoyances which they suffered annually from a commandant who goes to that district to watch for the ship from Acapulco. Under that pretext he usually causes considerable vexation to the Indians of the village of Buguey, and much more to those of the mission as they are naturally a very pusillanimous race. Hence, that mission has suffered its ups and its downs, for however much the fathers labored in it, the inhabitants of Buguey by their persuasions, and that commandant by his bad treatment, destroyed their labors. It is now about twenty-five years since they returned to settle on a creek called Bavag under the advocacy of St. Michael, who among other saints fell to their lot.Thence they moved to Vangag, in order to draw those people from the mountain whence they had gone. For the same reason, they were moved on another occasion to a site called Dao, which is the site where they still live, although still under the title of Vang̃ag.[Salazar relates the steadfastness of a native girl at the above mission, who was of considerable use to the missionaries. Two fathers while on an expedition concerned with the mission, are carried across a river by Negritos, of which race Salazar says:]Those blacks of those mountains are very barbarous and ferocious, above all the other inhabitants of Cagayan.... Those black men of the mountain flee from the water even more than from fire; for every night in order to go to sleep, they make a fire in the open, and sleep on the cinders or hot ashes, but they will never bathe or wash, in order not to get wet, although they stand so greatly in need of it, and bathing is a common and daily thing among the other natives of this country.10[The Negritos’ hatred of bathing makes our author imagine that those who carried the fathers across the river are spirits sent by God to aid His chosen ones in their trouble. The chapter ends with an account of a pious Indian woman who dies in Abucay. Following this chapter, the missions of the Asiatic mainland and the Pardo troubles and controversyare discussed in chapters xxxv–xlviii; and the lives and deaths of various Dominicans in chapters xlix–lxii, of which chapters l–lv treat of Fray Domingo Perez (seeVOL. XXXIX, pp. 149–275).]Chapter LXIIIA new band of religious arrives in the province, one of whom dies at sea[More than two hundred religious went to the Philippines in 1684, as recruits for the orders of St. Francis, St. Augustine (both calced and discalced), and St. Dominic. Those for the last-named order number forty-nine, “which is the most abundant succor which has reached this province since its foundation.”11Those missionaries are as follows:]The said father, Fray Jacinto Jorva, son of the convent of Santa Catharina Martyr, of Barcelona.Father Fray Francisco Miranda, of the convent of San Pablo, of Valladolid, and collegiate of San Gregorio of the same city.Father Fray Pedro Mexorada, of the convent of San Estevan, of Salamanca.Father Fray Diego Piñero, of the province of Andalucia.Father Fray Diego Velez, of the province of España.Father Fray Juan Truxillo, of the convent of Santo Domingo, of Xerez.Father Fray Miguel de la Villa, of the convent of San Pablo, of Sevilla.Father Fray Sebastian de el Castillo, of the same convent.Father Fray Francisco Marquez, of the convent of San Pablo, of Cordova.Father Fray Thomas Croquer, of the convent of Santo Domingo, of Xerez.Father Fray Thomas de Gurruchategui, of the convent of San Estevan, of Salamanca.Father Fray Antonio Beriain, of the convent of Santo Domingo, of Victoria.Father Fray Joseph Beltroli.Father Fray Jacobo de el Munt.Father Fray Juan de Soto, of the convent of San Pablo, of Palencia.Father Fray Pedro Martin.Father Fray Diego Casanueva.Father Fray Gaspar Carrasco.Father Fray Manuel Ramos, of the convent of San Estevan, of Salamanca.Father Fray Miguel de San Raymundo.Father Fray Raymundo de Santa Rosa.Father Fray Sebastian Bordas, of the convent of Santo Domingo, of Mexico.Father Fray Juan de Abenojar.Father Fray Diego Vilches, of the convent of San Pablo, of Sevilla.Father Fray Antonio de Santo Thomas, a Pole.Father Fray Francisco de la Vega.Father Fray Nicolas de el Olmo, of the convent of San Estevan, of Salamanca.Father Fray Francisco Morales, of the same convent.Father Fray Gabriel Serrano, of the same convent.Father Fray Santiago de Monteagudo, of the convent of Santiago, of Galicia.Father Fray Francisco Ruiz.Father Fray Julian de la Cruz.Father Fray Juan de la Barrera.Father Fray Joseph Plana, of the convent of Xirona.Father Fray Juan de la Nava, of the convent of San Pablo, of Cordova.Father Fray Juan Romero, of the convent of San Gines, of Talavera.Father Fray Francisco Gomez, of the convent of Santo Thomas, of Avila.Father Fray Thomas Escat, of the convent of Santa Catharina Martyr, of Barcelona.Father Fray Diego Arriola.Father Fray Blas Iglesias, of the convent of San Vicente, of Plasencia.Father Fray Miguel Matos, of the convent of Nuestra Señora de la Candelaria, of the Canary Islands.Fray Fernando Ybañez, deacon.Fray Thomas de Plasencia, acolyte.And six lay-brethren, who are the following:Fray Francisco Tostado, of the convent of San Pablo, of Sevilla.Fray Manuel Santos, of the convent of Santa Cruz, of Segovia.Fray Juan Ruiz, of the convent of Santa Cruz, of Villaescusa.Fray Thomas Gomez.Fray Manuel Gonçales.And Fray Lucas de el Moro, of the convent of Nuestra Señora, of Atocha.[To this band must be added the name of Fray Juan Marcort, son of the convent of Xirona, whodied at sea after the vessel had left the port of Acapulco.][Chapter lxiv treats of an English pirate (Dampier) who cruises among the Babuyanes, and defiles a church of the Dominicans. Chapter lxv, the last of the first book, reviews the life of Fray Antonio Calderon, who dies while provincial of his order. Chapter i, of the second book, records the election as provincial of Fray Bartholome Marron.]Chapter IIOf the reduction of the Mandayas Indians to our holy faith[Father Pedro Ximenez, who had labored for six years in the mission of Irraya, being compelled to leave that place because of slanderous reports, is sent in 1684 to the village of Fotol, on the border of the Mandaya country in the central part of Luzón. The needs that he finds there will not allow him to take the rest that he has planned after his active and laborious campaign against infidelity in Irraya, and he takes up his work in the new mission with undiminished zeal. The people of Fotol he finds in the midst of famine, for the fierce Mandayas12of the uplands will not allow them to cultivate their fields. The father resolves upon the reduction of the Mandayas. He begins by writing letters to an influentialapostate who is living in the mountain region, and those letters so stir up the conscience and memory of that man that he resumes the faith which he had abandoned, and is later of great service to the father, and lives in Christian humility until his death which occurs within a short time. Not without hindrances from the evil one, however, are the efforts of the gospel worker. That enemy of mankind causes an inhabitant of the village of Nabayugan to murder another heathen, whereupon all is confusion and the breathing forth of threats. The father learning that that murder may be atoned for by two ways, namely, by fighting or by a fine, promises to pay for it himself in the interests of peace. Through his native ambassadors he sends a present of shirts, salt, needles, combs, and tibors, to the aggrieved faction. Won by such generous kindness, the ambassadors are treated most cordially, and a favorable answer sent to the father, and they promise to descend the mountain to meet him near Capinatan. The energetic priest immediately sets out, but the devil ever watchful in the interests of his evil trade, manages to upset the boat in which the father is journeying on the river at the hour of midnight. However, nothing but a wetting and considerable discomfort is the result, and next day Fray Pedro meets the heathens. After a stay with them of two days, the father returns accompanied by two chiefs and four others of the heathens, a not slight undertaking on the part of those timid people, as they are in constant fear of treachery. They return to the mountains after short visits to the villages of Capinatan and Affulug, accompanied by some of the inhabitants of the former village. Among their people they relate thegood treatment which they have received from the father, “as well as from the commandant of the fort, who really aided considerably in that reduction by his affability, kindness, and good treatment. If the other commandants of the forts near the heathens carried themselves in that manner, they could gather more fruit than the fathers for their conversion and reduction. But the pity is that most of them not only do not aid, but even offer opposition on this point, and think only of their profit and interests.” Once more the devil endeavors to destroy the peace which seems about to spread throughout the district. One of three heathens, who go down to the village of Malaueg, is killed by the inhabitants of that place, and the other two are seized and sent to the commandant of Nueva Segovia. To their surprise that commandant, instead of praising them for their vigilance, seizes the captors and frees the captives, the latter upon the supplication of the father, being sent to him and returned to their people. Other troubles are also satisfactorily settled through the agency of Fray Pedro. At his invitation twenty-two of the heathens accompany him to Apparri, where the alcalde-mayor confers on them titles and honors, thus increasing the favorable opinion of the Mandayas. The village of Calatug still proves an obstacle to the general peace, for they are hostile to the Mandayas, and have declared that if the latter become reduced they will attack and kill them. The Mandayas who wish to become civilized, after holding a council, resolve to ask aid of the alcalde-mayor against the village of Calatug, and that aid is promised them. Meanwhile it is reported that there is a plot to kill Fray Pedro, and that all the friendlinessof the Mandayas is only treachery. Refusing to believe that, the father determines, against advice from all sides, and a vigorous protest from the commandant of the fort at Capinatan, to ascend the mountains in company with only one Mandaya and his daughter, and the necessary rowers, eight in number. His confidence is well answered by the joyful reception accorded him by the Mandayas, among whom he remains for about a fortnight. The following September, in conformity with his promise he again ascends the mountains, and at that time a church is built which is dedicated to Nuestra Señora de la Peña de Francia. In 1686 that church numbers more than one thousand three hundred converts and apostates who have come back to the faith. The number of converts in that mission is opportunely increased by an epidemic of smallpox, when the mercy of God is seen in many, both those who die and those who recover. In 1687 the growth of the work causes the chapter held that year to assign Fray Pedro two associates, and in 1688 he is made an independent missionary and given one other associate. That increase enables him to found another village in a district less mountainous and hence less difficult to administer, and soon there is a Christian population of over five hundred there. But the father falling ill, and finding it necessary to retire, the people of Calatug, still hostile to the Mandayas, assault the village, and all but one hundred and forty of them are either killed or flee to the mountains. Them the alcalde-mayor of the province removes to the village of Camalayugan, and that mission comes to an end.][Chapters iii–ix discuss the lives of various gospelworkers, and Chinese affairs. Chapter x treats of certain miracles that occurred in the hospital of San Gabriel.]Chapter XIOf the intermediary congregation of the year eighty-eight, and the houses which were accepted by it.[In 1688 the intermediary chapter held at Manila, accepted the ministries of San Policarpo of Tabuco and its adjacent ministries of Santo Thomas and El Rosario; and that of San Bartholome of Anno in Pangasinan. The first had been assigned to the Dominicans in 1685 by Felipe Pardo because of the lack of seculars to administer it and they keep it until the death of that archbishop, when it again passes into the control of the seculars. Much has been done there in the meanwhile by the religious entrusted with its administration, namely, Fray Juan Ybañez de Santo Domingo and two associates. The other house of San Bartolome was founded for the reduction of the Igorots and Alaguetes in its neighborhood. With the ones converted from those peoples and some oldtime Christians from Pangasinan, the village soon acquires considerable Christian population and a church and convent are built at the cost of the Dominican province. Since the location of the mission is poor, and communication with the nearest Dominican houses of Pangasinan difficult, an intermediary mission is founded midway between San Bartolome and the other missions, to which is given the name of San Luis Beltran. In the mission, many are baptized, “especially of the Alaguetes, who were more docile than the Igorots, although also many of the latter were converted.”That mission lasts more than twenty years. In 1709 or 1710 “because of disputes that arose between those of the village and the Igorots, who lived in the mountain, the latter descended the mountain at night and set fire to the village, without being perceived.” Consequently the village is deserted, and the father and the inhabitants remove to San Luis Beltran, which being farther from the mountains is safer. After six years there, a government decree removes them to Maoacatoacat. Later the mission is moved to Pao, and finally to Manaoag. But since the natives dislike to leave the sites where they are settled, and also enjoy a life of freedom where they are not molested by the tribute, many of the inhabitants refuse to move at the successive transfers. Falling into relaxation in consequence, many become infidels, and their number is increased by others who flee to them to escape the tribute and the restrictions of religion. In 1732, in response to a petition by the Dominican provincial, the government again establishes a mission village in San Luis Beltran. Starting thence, a new mission is opened on almost the same site of San Bartolome under the name of San Joseph at a site called Maliongliong for the conversion of the Igorots. As a result of the efforts put forth there, a new province called Paniqui is opened up which is in charge of four Dominican religious. Much fruit is gathered for the faith in that region.][Chapters xii–xxi treat of the lives of various missionaries, among them that of the famous Fray Felipe Pardo.]Chapter XXIIElection as provincial of the father commissary, Fray Christoval Pedroche, and founding of the mission of Tuga.[The above father is elected provincial in 1690, after his return from exile to Nueva España, on account of the Pardo troubles. During his term there is considerable activity among the Chinese missions, those of Batanes, and that of Tuga. This last mission is the outcome of the work of father Fray Juan Yñiguez,13who is entrusted in 1688 “with the conversion of the Indians of Mananig and the other neighboring nations who inhabited the rough mountains near the village of Tuao in the province of Cagayan, on the western side of the said village; and extend north and south for many leguas. At the same time the said father was charged to learn the language peculiar to that country of Ytabes,14and compile a grammar and lexicon in it.... In the short space of six months, he learned the language of the Ytabes, and reduced it to a very detailed grammar.... In the same time he founded a new village in the mission in the very lands of the heathens about six leguas south of the village of Tuao, on a plateau below the creek of Tuga, whence that mission took its name, which it keeps even inour times.” The church built there is dedicated to St. Joseph, and mass said on the second of February, 1689. Notwithstanding the many oppositions offered to the new mission, it grows and prospers. At the end of eight years, the mission is moved to a more pleasant site two leagues nearer Tuao, and although it receives the name of Tuga there, it is sometimes called San Joseph de Bambang, from a mountain called Bambang. In 1710, lack of friars causes the abandonment of Tuga as an active mission, and it becomes a visita of Tuao. That epoch marks its decline, and in 1715, after many have fled to the mountains where they have resumed their pagan life, the remaining Christians are transferred to Tuao. “After the year 1718 the whole province of Cagayan rose in revolt15, and that disturbance began especially in that district of Ytabes where the said village of Tuao is located. Thereupon the new Christians of the mission who had assembled in that village, returned to their former sites and mountains, and apostatized from the faith which they had received.” At the close of that insurrection, the Dominicans attempt to regain the ground that they had lost. In 1722 a friar is assigned to that mission to regain the apostates and work for new conversions among the heathens. Both objects are largely fulfilled. In 1731, the missionary established there, Fernando de Lara, moves the site of the mission still nearer to Tuao because of the greater conveniences. The new site which is maintained is called Orac,although it is still called by the former name of Tuga.]Chapter XXIIIFoundation of the mission of Batanes; death of Fray Matheo Gonçalez, and Fray Juan Rois in those islands.[At the chapter meeting of 1680, Father Matheo Gonçalez16is chosen vicar of the Babuyanes Islands which lie north of the province of Cagayan. His work there is successful and he reduces many to the faith, those who are baptized moving to the chief village where the church and convent are located. Extending his labors to the farthest of the Babuyanes Islands, the father arrives there at the time when a volcano is filling its natives with terror. Taking advantage of the situation, he so adds to their terror by his preaching that both apostates (of whom many have gone to that island) and heathen resolve to leave the island and go to Cagayan with the father. Leavingen massethey are taken to Cagayan and form a new village on the seacoast between the two villages of Yguig and Nassiping. That village is however suppressed later by order of the government, and its inhabitants return to the Babuyanes. Another village called Amulung is stationed there in 1733 which is formed of Indians from other villages, and a church and convent established there. Casting their eyes to the three Batanes Islands northof the Babuyanes,17and thirty leagues from Cagayan, the Dominicans plan for their spiritual conquest; but not until the year 1686 can anything be done. In that year Fray Matheo Gonçalez is again appointed vicar of the Babuyanes, and given Fray Diego Piñero18as associate. They visit the Batanes with the object of exploring them and learning the language. The islands appear ripe for the harvest but more laborers are needed. Consequently, as it is the time for the intermediary chapter the vicar returns to Cagayan for help, leaving Fray Diego Piñero alone. One other worker, Fray Juan de Roisis assigned to the field. But scarcely have the three fathers begun their labors when sickness causes the death of the father vicar and his latest associate, whereupon Fray Diego Piñero, notwithstanding the murmurs of the natives, returns to Cagayan to seek more aid. But no more religious can be spared just then for there is a great lack of them for even the settled missions. Not for thirty years later (1718) is another attempt made in the Batanes, when Fray Juan Bel being appointed vicar of the Babuyanes, visits them. In 1720, as a consequence to his report, five religious are assigned for the mission. As the Batanes are not healthful for Europeans, the island of Calayan19midway between the Batanes and the Babuyanes is chosen as the place of residence for the new mission. In that island as many as possible of the new converts are removed, and the church and convent are established there. The king being petitioned bears part of the expenses of the transferring of the converts to Calayan. The venture is successful, and at the time of Salazar’s writing (1742), the mission still exists.][Chapters xxiv–xxxiii discuss the lives and work of various missionaries, and Chinese affairs.][Chapter xxxiv treats of the life of Mother Sebastiana de Santa Maria, a native woman, who became a member of the tertiary branch of the Dominican order.]Chapter XXXVFoundation of the mission of Santa Cruz in Cagayan; and the death of two most virtuous hermits in this province.In the year 1693, the mission of Santa Cruz was established at a place called Gumpat, near a visita of Malaveg, called Santa Cruz, whence the mission took its name. It was founded by father Fray Joseph Galfaroso,20or de la Santissima Trinidad, son of the convent of Pamplona, a man most zealous for the welfare of souls. While vicar of Malaveg, he, not being satisfied with the administration of the said village, made various entrances through the neighboring mountains in search of the heathens who lived in them, in order to lure them to the bosom of our holy faith. Those mountains are rough and broken, and the heathen who inhabit them are very brave, and give the Christian villages much to do with their continual raids and assaults with which they keep them terrified. Among those heathens of the mountain, a chief named Don Joseph Bucayu, who was the terror of all those mountains and of the neighboring villages, was prominent for his valor and courage, and was feared by all. This man God wished to take as the instrument for the foundation of that mission, for with the authority and respect that all had for him, he could attract many to his side, andtaking example from him whom they considered their leader, many should embrace our holy faith.[Through the grace of God, the fierce heart of this chief is softened and he embraces the faith, and by the force of his example draws many after him. He becomes the chief pillar of the new mission that is formed at Santa Cruz. Great success attends that mission until the year of the insurrection in Cagayan (1718), when that place is also deserted and its inhabitants take to the mountains. The remainder of this chapter is concerned with the life and death of Domingo Pinto of the tertiary branch of the Dominicans, who had lived as a hermit for twenty-three years; and information concerning a man known as Diego Peccador (i.e., Sinner), a Spaniard presumably of good blood, who lived as a hermit close beside the church at San Juan del Monte, for five or six years, practicing the most austere penances and mortifications, after which he disappeared and nothing else was heard of him.]Chapter XXXVIElection of the father commissary, Fray Juan de Santo Domingo21as provincial. Mention of the deceased of the records of that time. The new mission of religious which arrived at the province that year.[The above-named father is elected provincial in 1694. At that chapter meeting mention is made oftwo members of the order who have passed away—Fray Manuel Trigueros, who dies in China in 1693; and Sister Mariana Salzedo; of the tertiary branch of the order, a Spanish woman. In 1694 a band of thirty-eight religious arrives at the islands,22which has been collected in Spain by Fray Francisco Villalba, who has been exiled from the islands by order of the Audiencia in consequence of the Pardo troubles. Of the original number of forty religious in this band two remain in Mexico. The names of the thirty-eight men are as follows:]The father lector, Fray Pedro Muñoz, son of the convent of Nuestra Señora, of Atocha.The father lector, Fray Francisco Cantero, son of the convent of San Pablo, of Ezija.Father Fray Vicente de el Riesgo, son of the convent of Leon.The father lector, Fray Jayme Mimbela, son of the convent of Preachers of Zaragoça, and collegiate of the college of San Vicente, of the same city, who afterward became bishop of Santa Cruz, of the port of Perù, and later of Truxillo.Father Fray Pedro de Santa Theresa, son of the very religious convent of Nuestra Señora, of Las Caldas.Father Fray Fernando Diaz, son of the convent of San Pablo, of Palencia.Father Fray Francisco Gonçalez de San Pedro, son of San Estevan, of Salamanca.Father Fray Juan Cavallero, son of the convent of San Pablo, of Valladolid.Father Fray Joseph Martin, of the convent of San Ginès, of Talavera.Father Fray Alonso Robles, of the convent of Salamanca.Father Fray Alonso Texedor, of the convent of Valladolid.Father Fray Francisco Marzan, of the convent of Santo Thomas, of Avila.Father Fray Marcos de Arroyuelo, of the convent of San Pablo, of Burgos.Father Fray Juan Ruiz de Tovar, of the convent of Santo Domingo, of Oviedo.Father Fray Francisco Gonçalez, of the convent of Salamanca.Father Fray Juan Gonçalez, of the same convent.Father Fray Fernando de la Motta, of the convent of Valladolid.Father Fray Francisco de Escalante, of the convent of San Pedro Martir, of Toledo.Father Fray Andres Lozano, of the convent of San Pablo, of Sevilla.Father Fray Diego Ballesteros, son of the convent of Toledo.Father Fray Manuel de Santa Cruz, of the convent of Avila.Father Fray Geronimo Martin, of the convent of Valladolid.Father Fray Lorenzo Fernandez, of the convent of San Pablo, of Sevilla.Father Fray Joseph de el Rosario, of the convent of San Ildephonso of Zaragoça.Father Fray Manuel Ruiz, of the convent of Salamanca.Father Fray Pedro Vegas, of the convent of Santo Domingo, of Ocaña.Father Fray Francisco Lopez, of the convent of Salamanca.Father Fray Antonio Ruidiaz, of the convent of Valladolid.All the above were already priests. Those who came as choristers are the following:Fray Manuel de Escobedo, deacon, of the convent of Nuestra Señora, of Atocha.Fray Juan de Astudillo, deacon, of the convent of Santo Thomas, of Madrid.Fray Pedro Humanes, deacon, of the convent of San Pablo, of Sevilla.Fray Diego Constantino, of the convent of Atocha.Fray Martin de Oña y Ocadiz, of the convent of Burgos.Fray Diego Liaño, of the same convent.And Fray Francisco Novarin, an Asturian, son of Santo Domingo, of Mexico.And two religious lay-brothers: the first, Fray Francisco de Toledo, son of the convent of Guadalaxara; and the second, Fray Vicente de el Castillo, son of the convent of Burgos. In addition there were two others, who as above said remained in Mexico with the father vicar, Fray FranciscoVillalba, who could not return to the province because of his sentence of exile.[With that band also comes one Fray Domingo Mezquita, who had first gone to the Philippines in 1671, but after some years residence there had returned secretly to Spain. Moved again by the will of God, he returns to the islands where he dies after some years. Those missionaries are detained in Mexico for two years waiting for a ship. Finally a ship is bought at Acapulco in which is sent the royal situado, the Dominican religious, a mission band of sixty Recollects, and a few soldiers. After a voyage fraught with danger, for the ship is old and rotten, the harbor of Cavite is finally reached June 28, and as soon as all the cargo and passengers are safely off, it founders. The much-needed missionaries are distributed among the Philippine and Chinese missions.][Chapters xxxvii and xxxviii treat of the Chinese missions and the lives and work of certain fathers. Chapter xxxix notes the celebration of the intermediary chapter of 1696, and treats of members of the Dominican order who die during this period: namely, father Fray Diego Vilches, a Montañes native, who takes the habit at the Sevilla convent; and Doña Antonio de Jesus y Esguerra, a Spanish woman, and a member of the tertiary branch of the order. Chapters xl–xliii relate the foundation and progress of the beaterio of Santa Catharina, of Manila. The disputes between Archbishop Camacho and the orders (seeVOL. XLII, pp. 25–116) and the questions of the friars’ estates, are taken up in chapters xliv–xlvi. The following chapter records the results of the provincial chapter of April 10, 1698,and states the condition of both Philippine and Chinese missions. That chapter accepted the mission of San Luis Beltran (of which mention is made in an earlier chapter) in Pangasinan. The mission work of that district results in the intermarriage of Pangasinans and Alaguetes, and the idiom of Pangasinan becomes the common language. Chapter xlviii reviews the lives of prominent members of the order who die in this period: Fray Francisco Sanchez, Fray Francisco de Escalante, and Sister Jacinta de la Encarnacion, of the beaterio.]Chapter XLIXNew reënforcement of religious, which arrived at this province, and the voyage of two of them to Kun-King.[In 1699 a band of thirty-seven missionaries reaches the province. They have been collected by Fray Francisco Villalba (his third mission) who escorts them to Acapulco.23Those missionaries are as follows:]The father lector, Fray Thomas Tocho, son of the royal convent of Santo Domingo, of Mallorca.The father lector, Fray Francisco de Barrera, son of the convent of Santa Maria, of Nieva.The father preacher, Fray Juan Martinez, son of the convent of San Pablo, of Burgos.The father lector, Fray Juan de Toro, son of the royal convent of San Pablo, of Sevilla.The father lector, Fray Antonio Diaz, son of the convent of San Pablo, of Valladolid.Father Fray Antonio Gonçalez Laso, son of the convent of La Puebla de los Angeles.Father Fray Phelipe Fernandez, son of the royal convent of Santa Maria, of Nieva.Father Fray Diego Perez de Matta, son of the royal convent of Santo Domingo, of Mexico.Father Fray Antonio de Argollanes, son of the convent of Santo Domingo, of Oviedo.Father Fray Joseph de Rezabal, son of the convent of San Pablo, of Victoria.Father Fray Domingo Salzedo, son of the convent of San Pablo, of Burgos.Father Fray Balthasar de Andueza, son of the convent of San Pablo, of Valladolid.Father Fray Antonio Rodriguez, son of the convent of Santo Domingo, of Ciudad de San-Tiago.Father Fray Juan Pinta, of the convent of San Pablo, of Valladolid.Father Fray Andres Gonçalez, of the convent of Santo Domingo, of San-Tiago.Brother Fray Francisco Petite, deacon, of the convent of San Pablo, of Valladolid.Brother Fray Bartholome Sabuquilla, deacon, of the convent of Santo Thomas, of Madrid.Brother Fray Manuel de Esqueda, deacon, of the convent of Santo Domingo, of Cadiz.Brother Fray Antonio Perez, deacon, of the convent of Santo Domingo, of Zamora.Brother Fray Mauro Falcon, deacon, of the convent of Santo Domingo, of San-Tiago.Brother Fray Antonio Zabala, deacon, of the convent of San Pablo, of Burgos.Brother Fray Juan Crespo, subdeacon, of the convent of San Pablo, of Valladolid.Brother Fray Francisco Cavallero, subdeacon, of the same convent.Brother Fray Francisco Molina, subdeacon, of the same convent.Brother Fray Bernardino Membride, subdeacon, of the same convent.Brother Fray Gregorio Vigil, acolyte of the convent of Santo Domingo, of Oviedo.Brother Fray Juan Matheos, acolyte, of the convent of San Estevan, of Salamanca.Brother Fray Pedro Campueñas, acolyte, of the convent of San Pablo, of Valladolid.Brother Fray Andres de Lubitero, acolyte, of the convent of San Estevan, of Salamanca.Brother Fray Miguel Velasco, acolyte, of the convent of Santo Domingo, of Mexico.Brother Fray Joseph de Palencia, acolyte, of the convent of San Pablo, of Valladolid.Brother Fray Joachin de la Torre, acolyte, of the convent of Santo Domingo, of Oxaca.Brother Fray Joseph Barba, lay-brother, of the convent of San Pablo, of Valladolid.Brother Fray Joseph Barba, lay-brother, of the convent of San Ildephonso, of Zaragoça.Brother Fray Domingo Sena, lay-brother, of the convent of San Pablo, of Valladolid.Brother Fray Martin de San Joseph, lay-brother, of the convent of Burgos.Brother Fray Joseph Pina, lay-brother, of the convent of Burgos.Besides these thirty-seven religious, came another, a Genoan, who was sent by the Propaganda, one Fray Thomas Sextri, of the Dominican convent of Turin. [The remainder of the chapter is occupiedwith the relation of the voyage to Tun-King by two of the above religious.][Chapter l mentions the intermediary chapter of May 1, 1700, and the state of the Philippine and other missions of the order. In Cagayan the missions of Zifun and those to the Mandayas are in a flourishing condition. Through the efforts of Fray Francisco de la Vega,24the earnest work of Fray Pedro Ximenez is carried on, and the fierce dwellers of the village of Calatug are reduced to the faith. The assembly earnestly charges the missionary at Fotol to bend all his energies to the conversion of the Mandayas. Fray Vicente de el Riesgo25is appointed to the mission of Ytugug, and he is charged with the reduction of Yogat and Paniqui; and well does he obey those injunctions. Not only does he reduce again the villages of Ytugug, Santa Rosa, and San Fernando, but also villages of Cagayan. “Besides that mission of Ytugug or Paniqui, another harvest field, no less abundant, had been discovered, in the very center of those mountains, on the side looking toward the east, in an extensive field called Zifun. There the venerable father, Fray Geronimo Ulloa, vicar of the village of Tuguegarao, filled with zeal for the reduction of those infidels, hadmade various raids in those mountains. That father was very fond of missions and had labored in others with zeal and fervor, and although he was now very old, and had in his charge so large a village as Tuguegarao, and was very far from those mountains, yet he was unable to restrain his zeal, and his desire for the welfare of souls. Hence burning with the ardor of youth, as soon as he was freed from the obstacles of the necessary occupations of his ministry, he entered those mountains alone in search of those straying souls in order to lure them to the flock of Christ, without stopping to consider dangers or discomforts in order that he might gain some souls for heaven.” So great is his success, and so many the souls that he reduces that the intermediary chapter gives him an associate, in order that the father may give all of his time to the mission work of Zifun.][Chapters li–lvii (which complete the volume) treat of the lives of various fathers and sisters of the order. In the biographical notices of these chapters, as well as in all the other biographical chapters of this volume, there is necessarily much on the mission work of the Dominicans; but the method of treatment is almost entirely from the standpoint of the individual, and offers no view of the mission work as a whole, or at least nothing new is added to the broader aspects of the work. Consequently, we do not present anything from those chapters in this survey of Dominican missions.]
Chapter XXXIVAn intermediary congregation is celebrated in this province; notice of the mission of Vangag and of an Indian woman of especial merit.[An intermediary chapter is held at Manila in May, 1680, at which notice is given of the entrance of the Dominicans into Zambales. The following houses of that province are accepted: Santiago of Bolinao; San Andres of Masinloc; Nuestra Señora de el Rosario, of Marivelez; Nuestra Señora de el Sagrario, of Nuevo Toledo; Nuestra Señora de la Soledad, of Paynaven; Nuestro Padre Santo Domingo, of Alalang; Santa Rosa, of Baubuen. Ten religious are assigned to them. The house of San Thelmo, of Apparri, located at the port of the province of Cagayan, is also accepted. “The vicar of the house of Binmaley was given a vote in the provincial chapters, and the vicar of the island of the Babuyanes was given a vote in the intermediary assemblies.”]One of the missions which flourished with great fruit in this province during that time was the mission of Palavig, which is the mission now called Vangac. This is a mission on the coast of Cagayan near the mountains of Paranàn which end at the cape called Engaño [i.e., deceit]. The land of this island becomes more lofty as it approaches nearer the north. That mission is composed of Visayan Indians of the opposite coast of that province, whofleeing from the village of Paranàn and from other villages, inhabit those inaccessible mountains, where they are safe because of the inaccessibility of those ridges. Among them are some Christian apostates and many heathens who were born in the mountains. On the brow of those mountains that mission was founded in the year 1653 by the earnest and laborious efforts of the venerable father, Fray Juan Uguet, under the advocacy of St. Thomas of Aquinas. And when the mission was in a good condition, and there were many recently-baptized people in it, and others reconciled from their apostasy, they were frightened by the Indians of the village of Buguey, and they consequently returned immediately to the mountain, and the mission was abandoned and destroyed, and all the toil of the father came to nought through the persuasions of those bad citizens. It was God’s will to have them reunite at the same site of Palavig, through the inducements of some zealous missionaries, but they afterward left it again because of the annoyances which they suffered annually from a commandant who goes to that district to watch for the ship from Acapulco. Under that pretext he usually causes considerable vexation to the Indians of the village of Buguey, and much more to those of the mission as they are naturally a very pusillanimous race. Hence, that mission has suffered its ups and its downs, for however much the fathers labored in it, the inhabitants of Buguey by their persuasions, and that commandant by his bad treatment, destroyed their labors. It is now about twenty-five years since they returned to settle on a creek called Bavag under the advocacy of St. Michael, who among other saints fell to their lot.Thence they moved to Vangag, in order to draw those people from the mountain whence they had gone. For the same reason, they were moved on another occasion to a site called Dao, which is the site where they still live, although still under the title of Vang̃ag.[Salazar relates the steadfastness of a native girl at the above mission, who was of considerable use to the missionaries. Two fathers while on an expedition concerned with the mission, are carried across a river by Negritos, of which race Salazar says:]Those blacks of those mountains are very barbarous and ferocious, above all the other inhabitants of Cagayan.... Those black men of the mountain flee from the water even more than from fire; for every night in order to go to sleep, they make a fire in the open, and sleep on the cinders or hot ashes, but they will never bathe or wash, in order not to get wet, although they stand so greatly in need of it, and bathing is a common and daily thing among the other natives of this country.10[The Negritos’ hatred of bathing makes our author imagine that those who carried the fathers across the river are spirits sent by God to aid His chosen ones in their trouble. The chapter ends with an account of a pious Indian woman who dies in Abucay. Following this chapter, the missions of the Asiatic mainland and the Pardo troubles and controversyare discussed in chapters xxxv–xlviii; and the lives and deaths of various Dominicans in chapters xlix–lxii, of which chapters l–lv treat of Fray Domingo Perez (seeVOL. XXXIX, pp. 149–275).]Chapter LXIIIA new band of religious arrives in the province, one of whom dies at sea[More than two hundred religious went to the Philippines in 1684, as recruits for the orders of St. Francis, St. Augustine (both calced and discalced), and St. Dominic. Those for the last-named order number forty-nine, “which is the most abundant succor which has reached this province since its foundation.”11Those missionaries are as follows:]The said father, Fray Jacinto Jorva, son of the convent of Santa Catharina Martyr, of Barcelona.Father Fray Francisco Miranda, of the convent of San Pablo, of Valladolid, and collegiate of San Gregorio of the same city.Father Fray Pedro Mexorada, of the convent of San Estevan, of Salamanca.Father Fray Diego Piñero, of the province of Andalucia.Father Fray Diego Velez, of the province of España.Father Fray Juan Truxillo, of the convent of Santo Domingo, of Xerez.Father Fray Miguel de la Villa, of the convent of San Pablo, of Sevilla.Father Fray Sebastian de el Castillo, of the same convent.Father Fray Francisco Marquez, of the convent of San Pablo, of Cordova.Father Fray Thomas Croquer, of the convent of Santo Domingo, of Xerez.Father Fray Thomas de Gurruchategui, of the convent of San Estevan, of Salamanca.Father Fray Antonio Beriain, of the convent of Santo Domingo, of Victoria.Father Fray Joseph Beltroli.Father Fray Jacobo de el Munt.Father Fray Juan de Soto, of the convent of San Pablo, of Palencia.Father Fray Pedro Martin.Father Fray Diego Casanueva.Father Fray Gaspar Carrasco.Father Fray Manuel Ramos, of the convent of San Estevan, of Salamanca.Father Fray Miguel de San Raymundo.Father Fray Raymundo de Santa Rosa.Father Fray Sebastian Bordas, of the convent of Santo Domingo, of Mexico.Father Fray Juan de Abenojar.Father Fray Diego Vilches, of the convent of San Pablo, of Sevilla.Father Fray Antonio de Santo Thomas, a Pole.Father Fray Francisco de la Vega.Father Fray Nicolas de el Olmo, of the convent of San Estevan, of Salamanca.Father Fray Francisco Morales, of the same convent.Father Fray Gabriel Serrano, of the same convent.Father Fray Santiago de Monteagudo, of the convent of Santiago, of Galicia.Father Fray Francisco Ruiz.Father Fray Julian de la Cruz.Father Fray Juan de la Barrera.Father Fray Joseph Plana, of the convent of Xirona.Father Fray Juan de la Nava, of the convent of San Pablo, of Cordova.Father Fray Juan Romero, of the convent of San Gines, of Talavera.Father Fray Francisco Gomez, of the convent of Santo Thomas, of Avila.Father Fray Thomas Escat, of the convent of Santa Catharina Martyr, of Barcelona.Father Fray Diego Arriola.Father Fray Blas Iglesias, of the convent of San Vicente, of Plasencia.Father Fray Miguel Matos, of the convent of Nuestra Señora de la Candelaria, of the Canary Islands.Fray Fernando Ybañez, deacon.Fray Thomas de Plasencia, acolyte.And six lay-brethren, who are the following:Fray Francisco Tostado, of the convent of San Pablo, of Sevilla.Fray Manuel Santos, of the convent of Santa Cruz, of Segovia.Fray Juan Ruiz, of the convent of Santa Cruz, of Villaescusa.Fray Thomas Gomez.Fray Manuel Gonçales.And Fray Lucas de el Moro, of the convent of Nuestra Señora, of Atocha.[To this band must be added the name of Fray Juan Marcort, son of the convent of Xirona, whodied at sea after the vessel had left the port of Acapulco.][Chapter lxiv treats of an English pirate (Dampier) who cruises among the Babuyanes, and defiles a church of the Dominicans. Chapter lxv, the last of the first book, reviews the life of Fray Antonio Calderon, who dies while provincial of his order. Chapter i, of the second book, records the election as provincial of Fray Bartholome Marron.]Chapter IIOf the reduction of the Mandayas Indians to our holy faith[Father Pedro Ximenez, who had labored for six years in the mission of Irraya, being compelled to leave that place because of slanderous reports, is sent in 1684 to the village of Fotol, on the border of the Mandaya country in the central part of Luzón. The needs that he finds there will not allow him to take the rest that he has planned after his active and laborious campaign against infidelity in Irraya, and he takes up his work in the new mission with undiminished zeal. The people of Fotol he finds in the midst of famine, for the fierce Mandayas12of the uplands will not allow them to cultivate their fields. The father resolves upon the reduction of the Mandayas. He begins by writing letters to an influentialapostate who is living in the mountain region, and those letters so stir up the conscience and memory of that man that he resumes the faith which he had abandoned, and is later of great service to the father, and lives in Christian humility until his death which occurs within a short time. Not without hindrances from the evil one, however, are the efforts of the gospel worker. That enemy of mankind causes an inhabitant of the village of Nabayugan to murder another heathen, whereupon all is confusion and the breathing forth of threats. The father learning that that murder may be atoned for by two ways, namely, by fighting or by a fine, promises to pay for it himself in the interests of peace. Through his native ambassadors he sends a present of shirts, salt, needles, combs, and tibors, to the aggrieved faction. Won by such generous kindness, the ambassadors are treated most cordially, and a favorable answer sent to the father, and they promise to descend the mountain to meet him near Capinatan. The energetic priest immediately sets out, but the devil ever watchful in the interests of his evil trade, manages to upset the boat in which the father is journeying on the river at the hour of midnight. However, nothing but a wetting and considerable discomfort is the result, and next day Fray Pedro meets the heathens. After a stay with them of two days, the father returns accompanied by two chiefs and four others of the heathens, a not slight undertaking on the part of those timid people, as they are in constant fear of treachery. They return to the mountains after short visits to the villages of Capinatan and Affulug, accompanied by some of the inhabitants of the former village. Among their people they relate thegood treatment which they have received from the father, “as well as from the commandant of the fort, who really aided considerably in that reduction by his affability, kindness, and good treatment. If the other commandants of the forts near the heathens carried themselves in that manner, they could gather more fruit than the fathers for their conversion and reduction. But the pity is that most of them not only do not aid, but even offer opposition on this point, and think only of their profit and interests.” Once more the devil endeavors to destroy the peace which seems about to spread throughout the district. One of three heathens, who go down to the village of Malaueg, is killed by the inhabitants of that place, and the other two are seized and sent to the commandant of Nueva Segovia. To their surprise that commandant, instead of praising them for their vigilance, seizes the captors and frees the captives, the latter upon the supplication of the father, being sent to him and returned to their people. Other troubles are also satisfactorily settled through the agency of Fray Pedro. At his invitation twenty-two of the heathens accompany him to Apparri, where the alcalde-mayor confers on them titles and honors, thus increasing the favorable opinion of the Mandayas. The village of Calatug still proves an obstacle to the general peace, for they are hostile to the Mandayas, and have declared that if the latter become reduced they will attack and kill them. The Mandayas who wish to become civilized, after holding a council, resolve to ask aid of the alcalde-mayor against the village of Calatug, and that aid is promised them. Meanwhile it is reported that there is a plot to kill Fray Pedro, and that all the friendlinessof the Mandayas is only treachery. Refusing to believe that, the father determines, against advice from all sides, and a vigorous protest from the commandant of the fort at Capinatan, to ascend the mountains in company with only one Mandaya and his daughter, and the necessary rowers, eight in number. His confidence is well answered by the joyful reception accorded him by the Mandayas, among whom he remains for about a fortnight. The following September, in conformity with his promise he again ascends the mountains, and at that time a church is built which is dedicated to Nuestra Señora de la Peña de Francia. In 1686 that church numbers more than one thousand three hundred converts and apostates who have come back to the faith. The number of converts in that mission is opportunely increased by an epidemic of smallpox, when the mercy of God is seen in many, both those who die and those who recover. In 1687 the growth of the work causes the chapter held that year to assign Fray Pedro two associates, and in 1688 he is made an independent missionary and given one other associate. That increase enables him to found another village in a district less mountainous and hence less difficult to administer, and soon there is a Christian population of over five hundred there. But the father falling ill, and finding it necessary to retire, the people of Calatug, still hostile to the Mandayas, assault the village, and all but one hundred and forty of them are either killed or flee to the mountains. Them the alcalde-mayor of the province removes to the village of Camalayugan, and that mission comes to an end.][Chapters iii–ix discuss the lives of various gospelworkers, and Chinese affairs. Chapter x treats of certain miracles that occurred in the hospital of San Gabriel.]Chapter XIOf the intermediary congregation of the year eighty-eight, and the houses which were accepted by it.[In 1688 the intermediary chapter held at Manila, accepted the ministries of San Policarpo of Tabuco and its adjacent ministries of Santo Thomas and El Rosario; and that of San Bartholome of Anno in Pangasinan. The first had been assigned to the Dominicans in 1685 by Felipe Pardo because of the lack of seculars to administer it and they keep it until the death of that archbishop, when it again passes into the control of the seculars. Much has been done there in the meanwhile by the religious entrusted with its administration, namely, Fray Juan Ybañez de Santo Domingo and two associates. The other house of San Bartolome was founded for the reduction of the Igorots and Alaguetes in its neighborhood. With the ones converted from those peoples and some oldtime Christians from Pangasinan, the village soon acquires considerable Christian population and a church and convent are built at the cost of the Dominican province. Since the location of the mission is poor, and communication with the nearest Dominican houses of Pangasinan difficult, an intermediary mission is founded midway between San Bartolome and the other missions, to which is given the name of San Luis Beltran. In the mission, many are baptized, “especially of the Alaguetes, who were more docile than the Igorots, although also many of the latter were converted.”That mission lasts more than twenty years. In 1709 or 1710 “because of disputes that arose between those of the village and the Igorots, who lived in the mountain, the latter descended the mountain at night and set fire to the village, without being perceived.” Consequently the village is deserted, and the father and the inhabitants remove to San Luis Beltran, which being farther from the mountains is safer. After six years there, a government decree removes them to Maoacatoacat. Later the mission is moved to Pao, and finally to Manaoag. But since the natives dislike to leave the sites where they are settled, and also enjoy a life of freedom where they are not molested by the tribute, many of the inhabitants refuse to move at the successive transfers. Falling into relaxation in consequence, many become infidels, and their number is increased by others who flee to them to escape the tribute and the restrictions of religion. In 1732, in response to a petition by the Dominican provincial, the government again establishes a mission village in San Luis Beltran. Starting thence, a new mission is opened on almost the same site of San Bartolome under the name of San Joseph at a site called Maliongliong for the conversion of the Igorots. As a result of the efforts put forth there, a new province called Paniqui is opened up which is in charge of four Dominican religious. Much fruit is gathered for the faith in that region.][Chapters xii–xxi treat of the lives of various missionaries, among them that of the famous Fray Felipe Pardo.]Chapter XXIIElection as provincial of the father commissary, Fray Christoval Pedroche, and founding of the mission of Tuga.[The above father is elected provincial in 1690, after his return from exile to Nueva España, on account of the Pardo troubles. During his term there is considerable activity among the Chinese missions, those of Batanes, and that of Tuga. This last mission is the outcome of the work of father Fray Juan Yñiguez,13who is entrusted in 1688 “with the conversion of the Indians of Mananig and the other neighboring nations who inhabited the rough mountains near the village of Tuao in the province of Cagayan, on the western side of the said village; and extend north and south for many leguas. At the same time the said father was charged to learn the language peculiar to that country of Ytabes,14and compile a grammar and lexicon in it.... In the short space of six months, he learned the language of the Ytabes, and reduced it to a very detailed grammar.... In the same time he founded a new village in the mission in the very lands of the heathens about six leguas south of the village of Tuao, on a plateau below the creek of Tuga, whence that mission took its name, which it keeps even inour times.” The church built there is dedicated to St. Joseph, and mass said on the second of February, 1689. Notwithstanding the many oppositions offered to the new mission, it grows and prospers. At the end of eight years, the mission is moved to a more pleasant site two leagues nearer Tuao, and although it receives the name of Tuga there, it is sometimes called San Joseph de Bambang, from a mountain called Bambang. In 1710, lack of friars causes the abandonment of Tuga as an active mission, and it becomes a visita of Tuao. That epoch marks its decline, and in 1715, after many have fled to the mountains where they have resumed their pagan life, the remaining Christians are transferred to Tuao. “After the year 1718 the whole province of Cagayan rose in revolt15, and that disturbance began especially in that district of Ytabes where the said village of Tuao is located. Thereupon the new Christians of the mission who had assembled in that village, returned to their former sites and mountains, and apostatized from the faith which they had received.” At the close of that insurrection, the Dominicans attempt to regain the ground that they had lost. In 1722 a friar is assigned to that mission to regain the apostates and work for new conversions among the heathens. Both objects are largely fulfilled. In 1731, the missionary established there, Fernando de Lara, moves the site of the mission still nearer to Tuao because of the greater conveniences. The new site which is maintained is called Orac,although it is still called by the former name of Tuga.]Chapter XXIIIFoundation of the mission of Batanes; death of Fray Matheo Gonçalez, and Fray Juan Rois in those islands.[At the chapter meeting of 1680, Father Matheo Gonçalez16is chosen vicar of the Babuyanes Islands which lie north of the province of Cagayan. His work there is successful and he reduces many to the faith, those who are baptized moving to the chief village where the church and convent are located. Extending his labors to the farthest of the Babuyanes Islands, the father arrives there at the time when a volcano is filling its natives with terror. Taking advantage of the situation, he so adds to their terror by his preaching that both apostates (of whom many have gone to that island) and heathen resolve to leave the island and go to Cagayan with the father. Leavingen massethey are taken to Cagayan and form a new village on the seacoast between the two villages of Yguig and Nassiping. That village is however suppressed later by order of the government, and its inhabitants return to the Babuyanes. Another village called Amulung is stationed there in 1733 which is formed of Indians from other villages, and a church and convent established there. Casting their eyes to the three Batanes Islands northof the Babuyanes,17and thirty leagues from Cagayan, the Dominicans plan for their spiritual conquest; but not until the year 1686 can anything be done. In that year Fray Matheo Gonçalez is again appointed vicar of the Babuyanes, and given Fray Diego Piñero18as associate. They visit the Batanes with the object of exploring them and learning the language. The islands appear ripe for the harvest but more laborers are needed. Consequently, as it is the time for the intermediary chapter the vicar returns to Cagayan for help, leaving Fray Diego Piñero alone. One other worker, Fray Juan de Roisis assigned to the field. But scarcely have the three fathers begun their labors when sickness causes the death of the father vicar and his latest associate, whereupon Fray Diego Piñero, notwithstanding the murmurs of the natives, returns to Cagayan to seek more aid. But no more religious can be spared just then for there is a great lack of them for even the settled missions. Not for thirty years later (1718) is another attempt made in the Batanes, when Fray Juan Bel being appointed vicar of the Babuyanes, visits them. In 1720, as a consequence to his report, five religious are assigned for the mission. As the Batanes are not healthful for Europeans, the island of Calayan19midway between the Batanes and the Babuyanes is chosen as the place of residence for the new mission. In that island as many as possible of the new converts are removed, and the church and convent are established there. The king being petitioned bears part of the expenses of the transferring of the converts to Calayan. The venture is successful, and at the time of Salazar’s writing (1742), the mission still exists.][Chapters xxiv–xxxiii discuss the lives and work of various missionaries, and Chinese affairs.][Chapter xxxiv treats of the life of Mother Sebastiana de Santa Maria, a native woman, who became a member of the tertiary branch of the Dominican order.]Chapter XXXVFoundation of the mission of Santa Cruz in Cagayan; and the death of two most virtuous hermits in this province.In the year 1693, the mission of Santa Cruz was established at a place called Gumpat, near a visita of Malaveg, called Santa Cruz, whence the mission took its name. It was founded by father Fray Joseph Galfaroso,20or de la Santissima Trinidad, son of the convent of Pamplona, a man most zealous for the welfare of souls. While vicar of Malaveg, he, not being satisfied with the administration of the said village, made various entrances through the neighboring mountains in search of the heathens who lived in them, in order to lure them to the bosom of our holy faith. Those mountains are rough and broken, and the heathen who inhabit them are very brave, and give the Christian villages much to do with their continual raids and assaults with which they keep them terrified. Among those heathens of the mountain, a chief named Don Joseph Bucayu, who was the terror of all those mountains and of the neighboring villages, was prominent for his valor and courage, and was feared by all. This man God wished to take as the instrument for the foundation of that mission, for with the authority and respect that all had for him, he could attract many to his side, andtaking example from him whom they considered their leader, many should embrace our holy faith.[Through the grace of God, the fierce heart of this chief is softened and he embraces the faith, and by the force of his example draws many after him. He becomes the chief pillar of the new mission that is formed at Santa Cruz. Great success attends that mission until the year of the insurrection in Cagayan (1718), when that place is also deserted and its inhabitants take to the mountains. The remainder of this chapter is concerned with the life and death of Domingo Pinto of the tertiary branch of the Dominicans, who had lived as a hermit for twenty-three years; and information concerning a man known as Diego Peccador (i.e., Sinner), a Spaniard presumably of good blood, who lived as a hermit close beside the church at San Juan del Monte, for five or six years, practicing the most austere penances and mortifications, after which he disappeared and nothing else was heard of him.]Chapter XXXVIElection of the father commissary, Fray Juan de Santo Domingo21as provincial. Mention of the deceased of the records of that time. The new mission of religious which arrived at the province that year.[The above-named father is elected provincial in 1694. At that chapter meeting mention is made oftwo members of the order who have passed away—Fray Manuel Trigueros, who dies in China in 1693; and Sister Mariana Salzedo; of the tertiary branch of the order, a Spanish woman. In 1694 a band of thirty-eight religious arrives at the islands,22which has been collected in Spain by Fray Francisco Villalba, who has been exiled from the islands by order of the Audiencia in consequence of the Pardo troubles. Of the original number of forty religious in this band two remain in Mexico. The names of the thirty-eight men are as follows:]The father lector, Fray Pedro Muñoz, son of the convent of Nuestra Señora, of Atocha.The father lector, Fray Francisco Cantero, son of the convent of San Pablo, of Ezija.Father Fray Vicente de el Riesgo, son of the convent of Leon.The father lector, Fray Jayme Mimbela, son of the convent of Preachers of Zaragoça, and collegiate of the college of San Vicente, of the same city, who afterward became bishop of Santa Cruz, of the port of Perù, and later of Truxillo.Father Fray Pedro de Santa Theresa, son of the very religious convent of Nuestra Señora, of Las Caldas.Father Fray Fernando Diaz, son of the convent of San Pablo, of Palencia.Father Fray Francisco Gonçalez de San Pedro, son of San Estevan, of Salamanca.Father Fray Juan Cavallero, son of the convent of San Pablo, of Valladolid.Father Fray Joseph Martin, of the convent of San Ginès, of Talavera.Father Fray Alonso Robles, of the convent of Salamanca.Father Fray Alonso Texedor, of the convent of Valladolid.Father Fray Francisco Marzan, of the convent of Santo Thomas, of Avila.Father Fray Marcos de Arroyuelo, of the convent of San Pablo, of Burgos.Father Fray Juan Ruiz de Tovar, of the convent of Santo Domingo, of Oviedo.Father Fray Francisco Gonçalez, of the convent of Salamanca.Father Fray Juan Gonçalez, of the same convent.Father Fray Fernando de la Motta, of the convent of Valladolid.Father Fray Francisco de Escalante, of the convent of San Pedro Martir, of Toledo.Father Fray Andres Lozano, of the convent of San Pablo, of Sevilla.Father Fray Diego Ballesteros, son of the convent of Toledo.Father Fray Manuel de Santa Cruz, of the convent of Avila.Father Fray Geronimo Martin, of the convent of Valladolid.Father Fray Lorenzo Fernandez, of the convent of San Pablo, of Sevilla.Father Fray Joseph de el Rosario, of the convent of San Ildephonso of Zaragoça.Father Fray Manuel Ruiz, of the convent of Salamanca.Father Fray Pedro Vegas, of the convent of Santo Domingo, of Ocaña.Father Fray Francisco Lopez, of the convent of Salamanca.Father Fray Antonio Ruidiaz, of the convent of Valladolid.All the above were already priests. Those who came as choristers are the following:Fray Manuel de Escobedo, deacon, of the convent of Nuestra Señora, of Atocha.Fray Juan de Astudillo, deacon, of the convent of Santo Thomas, of Madrid.Fray Pedro Humanes, deacon, of the convent of San Pablo, of Sevilla.Fray Diego Constantino, of the convent of Atocha.Fray Martin de Oña y Ocadiz, of the convent of Burgos.Fray Diego Liaño, of the same convent.And Fray Francisco Novarin, an Asturian, son of Santo Domingo, of Mexico.And two religious lay-brothers: the first, Fray Francisco de Toledo, son of the convent of Guadalaxara; and the second, Fray Vicente de el Castillo, son of the convent of Burgos. In addition there were two others, who as above said remained in Mexico with the father vicar, Fray FranciscoVillalba, who could not return to the province because of his sentence of exile.[With that band also comes one Fray Domingo Mezquita, who had first gone to the Philippines in 1671, but after some years residence there had returned secretly to Spain. Moved again by the will of God, he returns to the islands where he dies after some years. Those missionaries are detained in Mexico for two years waiting for a ship. Finally a ship is bought at Acapulco in which is sent the royal situado, the Dominican religious, a mission band of sixty Recollects, and a few soldiers. After a voyage fraught with danger, for the ship is old and rotten, the harbor of Cavite is finally reached June 28, and as soon as all the cargo and passengers are safely off, it founders. The much-needed missionaries are distributed among the Philippine and Chinese missions.][Chapters xxxvii and xxxviii treat of the Chinese missions and the lives and work of certain fathers. Chapter xxxix notes the celebration of the intermediary chapter of 1696, and treats of members of the Dominican order who die during this period: namely, father Fray Diego Vilches, a Montañes native, who takes the habit at the Sevilla convent; and Doña Antonio de Jesus y Esguerra, a Spanish woman, and a member of the tertiary branch of the order. Chapters xl–xliii relate the foundation and progress of the beaterio of Santa Catharina, of Manila. The disputes between Archbishop Camacho and the orders (seeVOL. XLII, pp. 25–116) and the questions of the friars’ estates, are taken up in chapters xliv–xlvi. The following chapter records the results of the provincial chapter of April 10, 1698,and states the condition of both Philippine and Chinese missions. That chapter accepted the mission of San Luis Beltran (of which mention is made in an earlier chapter) in Pangasinan. The mission work of that district results in the intermarriage of Pangasinans and Alaguetes, and the idiom of Pangasinan becomes the common language. Chapter xlviii reviews the lives of prominent members of the order who die in this period: Fray Francisco Sanchez, Fray Francisco de Escalante, and Sister Jacinta de la Encarnacion, of the beaterio.]Chapter XLIXNew reënforcement of religious, which arrived at this province, and the voyage of two of them to Kun-King.[In 1699 a band of thirty-seven missionaries reaches the province. They have been collected by Fray Francisco Villalba (his third mission) who escorts them to Acapulco.23Those missionaries are as follows:]The father lector, Fray Thomas Tocho, son of the royal convent of Santo Domingo, of Mallorca.The father lector, Fray Francisco de Barrera, son of the convent of Santa Maria, of Nieva.The father preacher, Fray Juan Martinez, son of the convent of San Pablo, of Burgos.The father lector, Fray Juan de Toro, son of the royal convent of San Pablo, of Sevilla.The father lector, Fray Antonio Diaz, son of the convent of San Pablo, of Valladolid.Father Fray Antonio Gonçalez Laso, son of the convent of La Puebla de los Angeles.Father Fray Phelipe Fernandez, son of the royal convent of Santa Maria, of Nieva.Father Fray Diego Perez de Matta, son of the royal convent of Santo Domingo, of Mexico.Father Fray Antonio de Argollanes, son of the convent of Santo Domingo, of Oviedo.Father Fray Joseph de Rezabal, son of the convent of San Pablo, of Victoria.Father Fray Domingo Salzedo, son of the convent of San Pablo, of Burgos.Father Fray Balthasar de Andueza, son of the convent of San Pablo, of Valladolid.Father Fray Antonio Rodriguez, son of the convent of Santo Domingo, of Ciudad de San-Tiago.Father Fray Juan Pinta, of the convent of San Pablo, of Valladolid.Father Fray Andres Gonçalez, of the convent of Santo Domingo, of San-Tiago.Brother Fray Francisco Petite, deacon, of the convent of San Pablo, of Valladolid.Brother Fray Bartholome Sabuquilla, deacon, of the convent of Santo Thomas, of Madrid.Brother Fray Manuel de Esqueda, deacon, of the convent of Santo Domingo, of Cadiz.Brother Fray Antonio Perez, deacon, of the convent of Santo Domingo, of Zamora.Brother Fray Mauro Falcon, deacon, of the convent of Santo Domingo, of San-Tiago.Brother Fray Antonio Zabala, deacon, of the convent of San Pablo, of Burgos.Brother Fray Juan Crespo, subdeacon, of the convent of San Pablo, of Valladolid.Brother Fray Francisco Cavallero, subdeacon, of the same convent.Brother Fray Francisco Molina, subdeacon, of the same convent.Brother Fray Bernardino Membride, subdeacon, of the same convent.Brother Fray Gregorio Vigil, acolyte of the convent of Santo Domingo, of Oviedo.Brother Fray Juan Matheos, acolyte, of the convent of San Estevan, of Salamanca.Brother Fray Pedro Campueñas, acolyte, of the convent of San Pablo, of Valladolid.Brother Fray Andres de Lubitero, acolyte, of the convent of San Estevan, of Salamanca.Brother Fray Miguel Velasco, acolyte, of the convent of Santo Domingo, of Mexico.Brother Fray Joseph de Palencia, acolyte, of the convent of San Pablo, of Valladolid.Brother Fray Joachin de la Torre, acolyte, of the convent of Santo Domingo, of Oxaca.Brother Fray Joseph Barba, lay-brother, of the convent of San Pablo, of Valladolid.Brother Fray Joseph Barba, lay-brother, of the convent of San Ildephonso, of Zaragoça.Brother Fray Domingo Sena, lay-brother, of the convent of San Pablo, of Valladolid.Brother Fray Martin de San Joseph, lay-brother, of the convent of Burgos.Brother Fray Joseph Pina, lay-brother, of the convent of Burgos.Besides these thirty-seven religious, came another, a Genoan, who was sent by the Propaganda, one Fray Thomas Sextri, of the Dominican convent of Turin. [The remainder of the chapter is occupiedwith the relation of the voyage to Tun-King by two of the above religious.][Chapter l mentions the intermediary chapter of May 1, 1700, and the state of the Philippine and other missions of the order. In Cagayan the missions of Zifun and those to the Mandayas are in a flourishing condition. Through the efforts of Fray Francisco de la Vega,24the earnest work of Fray Pedro Ximenez is carried on, and the fierce dwellers of the village of Calatug are reduced to the faith. The assembly earnestly charges the missionary at Fotol to bend all his energies to the conversion of the Mandayas. Fray Vicente de el Riesgo25is appointed to the mission of Ytugug, and he is charged with the reduction of Yogat and Paniqui; and well does he obey those injunctions. Not only does he reduce again the villages of Ytugug, Santa Rosa, and San Fernando, but also villages of Cagayan. “Besides that mission of Ytugug or Paniqui, another harvest field, no less abundant, had been discovered, in the very center of those mountains, on the side looking toward the east, in an extensive field called Zifun. There the venerable father, Fray Geronimo Ulloa, vicar of the village of Tuguegarao, filled with zeal for the reduction of those infidels, hadmade various raids in those mountains. That father was very fond of missions and had labored in others with zeal and fervor, and although he was now very old, and had in his charge so large a village as Tuguegarao, and was very far from those mountains, yet he was unable to restrain his zeal, and his desire for the welfare of souls. Hence burning with the ardor of youth, as soon as he was freed from the obstacles of the necessary occupations of his ministry, he entered those mountains alone in search of those straying souls in order to lure them to the flock of Christ, without stopping to consider dangers or discomforts in order that he might gain some souls for heaven.” So great is his success, and so many the souls that he reduces that the intermediary chapter gives him an associate, in order that the father may give all of his time to the mission work of Zifun.][Chapters li–lvii (which complete the volume) treat of the lives of various fathers and sisters of the order. In the biographical notices of these chapters, as well as in all the other biographical chapters of this volume, there is necessarily much on the mission work of the Dominicans; but the method of treatment is almost entirely from the standpoint of the individual, and offers no view of the mission work as a whole, or at least nothing new is added to the broader aspects of the work. Consequently, we do not present anything from those chapters in this survey of Dominican missions.]
Chapter XXXIVAn intermediary congregation is celebrated in this province; notice of the mission of Vangag and of an Indian woman of especial merit.[An intermediary chapter is held at Manila in May, 1680, at which notice is given of the entrance of the Dominicans into Zambales. The following houses of that province are accepted: Santiago of Bolinao; San Andres of Masinloc; Nuestra Señora de el Rosario, of Marivelez; Nuestra Señora de el Sagrario, of Nuevo Toledo; Nuestra Señora de la Soledad, of Paynaven; Nuestro Padre Santo Domingo, of Alalang; Santa Rosa, of Baubuen. Ten religious are assigned to them. The house of San Thelmo, of Apparri, located at the port of the province of Cagayan, is also accepted. “The vicar of the house of Binmaley was given a vote in the provincial chapters, and the vicar of the island of the Babuyanes was given a vote in the intermediary assemblies.”]One of the missions which flourished with great fruit in this province during that time was the mission of Palavig, which is the mission now called Vangac. This is a mission on the coast of Cagayan near the mountains of Paranàn which end at the cape called Engaño [i.e., deceit]. The land of this island becomes more lofty as it approaches nearer the north. That mission is composed of Visayan Indians of the opposite coast of that province, whofleeing from the village of Paranàn and from other villages, inhabit those inaccessible mountains, where they are safe because of the inaccessibility of those ridges. Among them are some Christian apostates and many heathens who were born in the mountains. On the brow of those mountains that mission was founded in the year 1653 by the earnest and laborious efforts of the venerable father, Fray Juan Uguet, under the advocacy of St. Thomas of Aquinas. And when the mission was in a good condition, and there were many recently-baptized people in it, and others reconciled from their apostasy, they were frightened by the Indians of the village of Buguey, and they consequently returned immediately to the mountain, and the mission was abandoned and destroyed, and all the toil of the father came to nought through the persuasions of those bad citizens. It was God’s will to have them reunite at the same site of Palavig, through the inducements of some zealous missionaries, but they afterward left it again because of the annoyances which they suffered annually from a commandant who goes to that district to watch for the ship from Acapulco. Under that pretext he usually causes considerable vexation to the Indians of the village of Buguey, and much more to those of the mission as they are naturally a very pusillanimous race. Hence, that mission has suffered its ups and its downs, for however much the fathers labored in it, the inhabitants of Buguey by their persuasions, and that commandant by his bad treatment, destroyed their labors. It is now about twenty-five years since they returned to settle on a creek called Bavag under the advocacy of St. Michael, who among other saints fell to their lot.Thence they moved to Vangag, in order to draw those people from the mountain whence they had gone. For the same reason, they were moved on another occasion to a site called Dao, which is the site where they still live, although still under the title of Vang̃ag.[Salazar relates the steadfastness of a native girl at the above mission, who was of considerable use to the missionaries. Two fathers while on an expedition concerned with the mission, are carried across a river by Negritos, of which race Salazar says:]Those blacks of those mountains are very barbarous and ferocious, above all the other inhabitants of Cagayan.... Those black men of the mountain flee from the water even more than from fire; for every night in order to go to sleep, they make a fire in the open, and sleep on the cinders or hot ashes, but they will never bathe or wash, in order not to get wet, although they stand so greatly in need of it, and bathing is a common and daily thing among the other natives of this country.10[The Negritos’ hatred of bathing makes our author imagine that those who carried the fathers across the river are spirits sent by God to aid His chosen ones in their trouble. The chapter ends with an account of a pious Indian woman who dies in Abucay. Following this chapter, the missions of the Asiatic mainland and the Pardo troubles and controversyare discussed in chapters xxxv–xlviii; and the lives and deaths of various Dominicans in chapters xlix–lxii, of which chapters l–lv treat of Fray Domingo Perez (seeVOL. XXXIX, pp. 149–275).]
Chapter XXXIVAn intermediary congregation is celebrated in this province; notice of the mission of Vangag and of an Indian woman of especial merit.
An intermediary congregation is celebrated in this province; notice of the mission of Vangag and of an Indian woman of especial merit.
An intermediary congregation is celebrated in this province; notice of the mission of Vangag and of an Indian woman of especial merit.
[An intermediary chapter is held at Manila in May, 1680, at which notice is given of the entrance of the Dominicans into Zambales. The following houses of that province are accepted: Santiago of Bolinao; San Andres of Masinloc; Nuestra Señora de el Rosario, of Marivelez; Nuestra Señora de el Sagrario, of Nuevo Toledo; Nuestra Señora de la Soledad, of Paynaven; Nuestro Padre Santo Domingo, of Alalang; Santa Rosa, of Baubuen. Ten religious are assigned to them. The house of San Thelmo, of Apparri, located at the port of the province of Cagayan, is also accepted. “The vicar of the house of Binmaley was given a vote in the provincial chapters, and the vicar of the island of the Babuyanes was given a vote in the intermediary assemblies.”]One of the missions which flourished with great fruit in this province during that time was the mission of Palavig, which is the mission now called Vangac. This is a mission on the coast of Cagayan near the mountains of Paranàn which end at the cape called Engaño [i.e., deceit]. The land of this island becomes more lofty as it approaches nearer the north. That mission is composed of Visayan Indians of the opposite coast of that province, whofleeing from the village of Paranàn and from other villages, inhabit those inaccessible mountains, where they are safe because of the inaccessibility of those ridges. Among them are some Christian apostates and many heathens who were born in the mountains. On the brow of those mountains that mission was founded in the year 1653 by the earnest and laborious efforts of the venerable father, Fray Juan Uguet, under the advocacy of St. Thomas of Aquinas. And when the mission was in a good condition, and there were many recently-baptized people in it, and others reconciled from their apostasy, they were frightened by the Indians of the village of Buguey, and they consequently returned immediately to the mountain, and the mission was abandoned and destroyed, and all the toil of the father came to nought through the persuasions of those bad citizens. It was God’s will to have them reunite at the same site of Palavig, through the inducements of some zealous missionaries, but they afterward left it again because of the annoyances which they suffered annually from a commandant who goes to that district to watch for the ship from Acapulco. Under that pretext he usually causes considerable vexation to the Indians of the village of Buguey, and much more to those of the mission as they are naturally a very pusillanimous race. Hence, that mission has suffered its ups and its downs, for however much the fathers labored in it, the inhabitants of Buguey by their persuasions, and that commandant by his bad treatment, destroyed their labors. It is now about twenty-five years since they returned to settle on a creek called Bavag under the advocacy of St. Michael, who among other saints fell to their lot.Thence they moved to Vangag, in order to draw those people from the mountain whence they had gone. For the same reason, they were moved on another occasion to a site called Dao, which is the site where they still live, although still under the title of Vang̃ag.[Salazar relates the steadfastness of a native girl at the above mission, who was of considerable use to the missionaries. Two fathers while on an expedition concerned with the mission, are carried across a river by Negritos, of which race Salazar says:]Those blacks of those mountains are very barbarous and ferocious, above all the other inhabitants of Cagayan.... Those black men of the mountain flee from the water even more than from fire; for every night in order to go to sleep, they make a fire in the open, and sleep on the cinders or hot ashes, but they will never bathe or wash, in order not to get wet, although they stand so greatly in need of it, and bathing is a common and daily thing among the other natives of this country.10[The Negritos’ hatred of bathing makes our author imagine that those who carried the fathers across the river are spirits sent by God to aid His chosen ones in their trouble. The chapter ends with an account of a pious Indian woman who dies in Abucay. Following this chapter, the missions of the Asiatic mainland and the Pardo troubles and controversyare discussed in chapters xxxv–xlviii; and the lives and deaths of various Dominicans in chapters xlix–lxii, of which chapters l–lv treat of Fray Domingo Perez (seeVOL. XXXIX, pp. 149–275).]
[An intermediary chapter is held at Manila in May, 1680, at which notice is given of the entrance of the Dominicans into Zambales. The following houses of that province are accepted: Santiago of Bolinao; San Andres of Masinloc; Nuestra Señora de el Rosario, of Marivelez; Nuestra Señora de el Sagrario, of Nuevo Toledo; Nuestra Señora de la Soledad, of Paynaven; Nuestro Padre Santo Domingo, of Alalang; Santa Rosa, of Baubuen. Ten religious are assigned to them. The house of San Thelmo, of Apparri, located at the port of the province of Cagayan, is also accepted. “The vicar of the house of Binmaley was given a vote in the provincial chapters, and the vicar of the island of the Babuyanes was given a vote in the intermediary assemblies.”]
One of the missions which flourished with great fruit in this province during that time was the mission of Palavig, which is the mission now called Vangac. This is a mission on the coast of Cagayan near the mountains of Paranàn which end at the cape called Engaño [i.e., deceit]. The land of this island becomes more lofty as it approaches nearer the north. That mission is composed of Visayan Indians of the opposite coast of that province, whofleeing from the village of Paranàn and from other villages, inhabit those inaccessible mountains, where they are safe because of the inaccessibility of those ridges. Among them are some Christian apostates and many heathens who were born in the mountains. On the brow of those mountains that mission was founded in the year 1653 by the earnest and laborious efforts of the venerable father, Fray Juan Uguet, under the advocacy of St. Thomas of Aquinas. And when the mission was in a good condition, and there were many recently-baptized people in it, and others reconciled from their apostasy, they were frightened by the Indians of the village of Buguey, and they consequently returned immediately to the mountain, and the mission was abandoned and destroyed, and all the toil of the father came to nought through the persuasions of those bad citizens. It was God’s will to have them reunite at the same site of Palavig, through the inducements of some zealous missionaries, but they afterward left it again because of the annoyances which they suffered annually from a commandant who goes to that district to watch for the ship from Acapulco. Under that pretext he usually causes considerable vexation to the Indians of the village of Buguey, and much more to those of the mission as they are naturally a very pusillanimous race. Hence, that mission has suffered its ups and its downs, for however much the fathers labored in it, the inhabitants of Buguey by their persuasions, and that commandant by his bad treatment, destroyed their labors. It is now about twenty-five years since they returned to settle on a creek called Bavag under the advocacy of St. Michael, who among other saints fell to their lot.Thence they moved to Vangag, in order to draw those people from the mountain whence they had gone. For the same reason, they were moved on another occasion to a site called Dao, which is the site where they still live, although still under the title of Vang̃ag.
[Salazar relates the steadfastness of a native girl at the above mission, who was of considerable use to the missionaries. Two fathers while on an expedition concerned with the mission, are carried across a river by Negritos, of which race Salazar says:]
Those blacks of those mountains are very barbarous and ferocious, above all the other inhabitants of Cagayan.... Those black men of the mountain flee from the water even more than from fire; for every night in order to go to sleep, they make a fire in the open, and sleep on the cinders or hot ashes, but they will never bathe or wash, in order not to get wet, although they stand so greatly in need of it, and bathing is a common and daily thing among the other natives of this country.10
[The Negritos’ hatred of bathing makes our author imagine that those who carried the fathers across the river are spirits sent by God to aid His chosen ones in their trouble. The chapter ends with an account of a pious Indian woman who dies in Abucay. Following this chapter, the missions of the Asiatic mainland and the Pardo troubles and controversyare discussed in chapters xxxv–xlviii; and the lives and deaths of various Dominicans in chapters xlix–lxii, of which chapters l–lv treat of Fray Domingo Perez (seeVOL. XXXIX, pp. 149–275).]
Chapter LXIIIA new band of religious arrives in the province, one of whom dies at sea[More than two hundred religious went to the Philippines in 1684, as recruits for the orders of St. Francis, St. Augustine (both calced and discalced), and St. Dominic. Those for the last-named order number forty-nine, “which is the most abundant succor which has reached this province since its foundation.”11Those missionaries are as follows:]The said father, Fray Jacinto Jorva, son of the convent of Santa Catharina Martyr, of Barcelona.Father Fray Francisco Miranda, of the convent of San Pablo, of Valladolid, and collegiate of San Gregorio of the same city.Father Fray Pedro Mexorada, of the convent of San Estevan, of Salamanca.Father Fray Diego Piñero, of the province of Andalucia.Father Fray Diego Velez, of the province of España.Father Fray Juan Truxillo, of the convent of Santo Domingo, of Xerez.Father Fray Miguel de la Villa, of the convent of San Pablo, of Sevilla.Father Fray Sebastian de el Castillo, of the same convent.Father Fray Francisco Marquez, of the convent of San Pablo, of Cordova.Father Fray Thomas Croquer, of the convent of Santo Domingo, of Xerez.Father Fray Thomas de Gurruchategui, of the convent of San Estevan, of Salamanca.Father Fray Antonio Beriain, of the convent of Santo Domingo, of Victoria.Father Fray Joseph Beltroli.Father Fray Jacobo de el Munt.Father Fray Juan de Soto, of the convent of San Pablo, of Palencia.Father Fray Pedro Martin.Father Fray Diego Casanueva.Father Fray Gaspar Carrasco.Father Fray Manuel Ramos, of the convent of San Estevan, of Salamanca.Father Fray Miguel de San Raymundo.Father Fray Raymundo de Santa Rosa.Father Fray Sebastian Bordas, of the convent of Santo Domingo, of Mexico.Father Fray Juan de Abenojar.Father Fray Diego Vilches, of the convent of San Pablo, of Sevilla.Father Fray Antonio de Santo Thomas, a Pole.Father Fray Francisco de la Vega.Father Fray Nicolas de el Olmo, of the convent of San Estevan, of Salamanca.Father Fray Francisco Morales, of the same convent.Father Fray Gabriel Serrano, of the same convent.Father Fray Santiago de Monteagudo, of the convent of Santiago, of Galicia.Father Fray Francisco Ruiz.Father Fray Julian de la Cruz.Father Fray Juan de la Barrera.Father Fray Joseph Plana, of the convent of Xirona.Father Fray Juan de la Nava, of the convent of San Pablo, of Cordova.Father Fray Juan Romero, of the convent of San Gines, of Talavera.Father Fray Francisco Gomez, of the convent of Santo Thomas, of Avila.Father Fray Thomas Escat, of the convent of Santa Catharina Martyr, of Barcelona.Father Fray Diego Arriola.Father Fray Blas Iglesias, of the convent of San Vicente, of Plasencia.Father Fray Miguel Matos, of the convent of Nuestra Señora de la Candelaria, of the Canary Islands.Fray Fernando Ybañez, deacon.Fray Thomas de Plasencia, acolyte.And six lay-brethren, who are the following:Fray Francisco Tostado, of the convent of San Pablo, of Sevilla.Fray Manuel Santos, of the convent of Santa Cruz, of Segovia.Fray Juan Ruiz, of the convent of Santa Cruz, of Villaescusa.Fray Thomas Gomez.Fray Manuel Gonçales.And Fray Lucas de el Moro, of the convent of Nuestra Señora, of Atocha.[To this band must be added the name of Fray Juan Marcort, son of the convent of Xirona, whodied at sea after the vessel had left the port of Acapulco.][Chapter lxiv treats of an English pirate (Dampier) who cruises among the Babuyanes, and defiles a church of the Dominicans. Chapter lxv, the last of the first book, reviews the life of Fray Antonio Calderon, who dies while provincial of his order. Chapter i, of the second book, records the election as provincial of Fray Bartholome Marron.]
Chapter LXIIIA new band of religious arrives in the province, one of whom dies at sea
A new band of religious arrives in the province, one of whom dies at sea
A new band of religious arrives in the province, one of whom dies at sea
[More than two hundred religious went to the Philippines in 1684, as recruits for the orders of St. Francis, St. Augustine (both calced and discalced), and St. Dominic. Those for the last-named order number forty-nine, “which is the most abundant succor which has reached this province since its foundation.”11Those missionaries are as follows:]The said father, Fray Jacinto Jorva, son of the convent of Santa Catharina Martyr, of Barcelona.Father Fray Francisco Miranda, of the convent of San Pablo, of Valladolid, and collegiate of San Gregorio of the same city.Father Fray Pedro Mexorada, of the convent of San Estevan, of Salamanca.Father Fray Diego Piñero, of the province of Andalucia.Father Fray Diego Velez, of the province of España.Father Fray Juan Truxillo, of the convent of Santo Domingo, of Xerez.Father Fray Miguel de la Villa, of the convent of San Pablo, of Sevilla.Father Fray Sebastian de el Castillo, of the same convent.Father Fray Francisco Marquez, of the convent of San Pablo, of Cordova.Father Fray Thomas Croquer, of the convent of Santo Domingo, of Xerez.Father Fray Thomas de Gurruchategui, of the convent of San Estevan, of Salamanca.Father Fray Antonio Beriain, of the convent of Santo Domingo, of Victoria.Father Fray Joseph Beltroli.Father Fray Jacobo de el Munt.Father Fray Juan de Soto, of the convent of San Pablo, of Palencia.Father Fray Pedro Martin.Father Fray Diego Casanueva.Father Fray Gaspar Carrasco.Father Fray Manuel Ramos, of the convent of San Estevan, of Salamanca.Father Fray Miguel de San Raymundo.Father Fray Raymundo de Santa Rosa.Father Fray Sebastian Bordas, of the convent of Santo Domingo, of Mexico.Father Fray Juan de Abenojar.Father Fray Diego Vilches, of the convent of San Pablo, of Sevilla.Father Fray Antonio de Santo Thomas, a Pole.Father Fray Francisco de la Vega.Father Fray Nicolas de el Olmo, of the convent of San Estevan, of Salamanca.Father Fray Francisco Morales, of the same convent.Father Fray Gabriel Serrano, of the same convent.Father Fray Santiago de Monteagudo, of the convent of Santiago, of Galicia.Father Fray Francisco Ruiz.Father Fray Julian de la Cruz.Father Fray Juan de la Barrera.Father Fray Joseph Plana, of the convent of Xirona.Father Fray Juan de la Nava, of the convent of San Pablo, of Cordova.Father Fray Juan Romero, of the convent of San Gines, of Talavera.Father Fray Francisco Gomez, of the convent of Santo Thomas, of Avila.Father Fray Thomas Escat, of the convent of Santa Catharina Martyr, of Barcelona.Father Fray Diego Arriola.Father Fray Blas Iglesias, of the convent of San Vicente, of Plasencia.Father Fray Miguel Matos, of the convent of Nuestra Señora de la Candelaria, of the Canary Islands.Fray Fernando Ybañez, deacon.Fray Thomas de Plasencia, acolyte.And six lay-brethren, who are the following:Fray Francisco Tostado, of the convent of San Pablo, of Sevilla.Fray Manuel Santos, of the convent of Santa Cruz, of Segovia.Fray Juan Ruiz, of the convent of Santa Cruz, of Villaescusa.Fray Thomas Gomez.Fray Manuel Gonçales.And Fray Lucas de el Moro, of the convent of Nuestra Señora, of Atocha.[To this band must be added the name of Fray Juan Marcort, son of the convent of Xirona, whodied at sea after the vessel had left the port of Acapulco.][Chapter lxiv treats of an English pirate (Dampier) who cruises among the Babuyanes, and defiles a church of the Dominicans. Chapter lxv, the last of the first book, reviews the life of Fray Antonio Calderon, who dies while provincial of his order. Chapter i, of the second book, records the election as provincial of Fray Bartholome Marron.]
[More than two hundred religious went to the Philippines in 1684, as recruits for the orders of St. Francis, St. Augustine (both calced and discalced), and St. Dominic. Those for the last-named order number forty-nine, “which is the most abundant succor which has reached this province since its foundation.”11Those missionaries are as follows:]
The said father, Fray Jacinto Jorva, son of the convent of Santa Catharina Martyr, of Barcelona.
Father Fray Francisco Miranda, of the convent of San Pablo, of Valladolid, and collegiate of San Gregorio of the same city.
Father Fray Pedro Mexorada, of the convent of San Estevan, of Salamanca.
Father Fray Diego Piñero, of the province of Andalucia.
Father Fray Diego Velez, of the province of España.
Father Fray Juan Truxillo, of the convent of Santo Domingo, of Xerez.
Father Fray Miguel de la Villa, of the convent of San Pablo, of Sevilla.
Father Fray Sebastian de el Castillo, of the same convent.
Father Fray Francisco Marquez, of the convent of San Pablo, of Cordova.
Father Fray Thomas Croquer, of the convent of Santo Domingo, of Xerez.
Father Fray Thomas de Gurruchategui, of the convent of San Estevan, of Salamanca.
Father Fray Antonio Beriain, of the convent of Santo Domingo, of Victoria.
Father Fray Joseph Beltroli.
Father Fray Jacobo de el Munt.
Father Fray Juan de Soto, of the convent of San Pablo, of Palencia.
Father Fray Pedro Martin.
Father Fray Diego Casanueva.
Father Fray Gaspar Carrasco.
Father Fray Manuel Ramos, of the convent of San Estevan, of Salamanca.
Father Fray Miguel de San Raymundo.
Father Fray Raymundo de Santa Rosa.
Father Fray Sebastian Bordas, of the convent of Santo Domingo, of Mexico.
Father Fray Juan de Abenojar.
Father Fray Diego Vilches, of the convent of San Pablo, of Sevilla.
Father Fray Antonio de Santo Thomas, a Pole.
Father Fray Francisco de la Vega.
Father Fray Nicolas de el Olmo, of the convent of San Estevan, of Salamanca.
Father Fray Francisco Morales, of the same convent.
Father Fray Gabriel Serrano, of the same convent.
Father Fray Santiago de Monteagudo, of the convent of Santiago, of Galicia.
Father Fray Francisco Ruiz.
Father Fray Julian de la Cruz.
Father Fray Juan de la Barrera.
Father Fray Joseph Plana, of the convent of Xirona.
Father Fray Juan de la Nava, of the convent of San Pablo, of Cordova.
Father Fray Juan Romero, of the convent of San Gines, of Talavera.
Father Fray Francisco Gomez, of the convent of Santo Thomas, of Avila.
Father Fray Thomas Escat, of the convent of Santa Catharina Martyr, of Barcelona.
Father Fray Diego Arriola.
Father Fray Blas Iglesias, of the convent of San Vicente, of Plasencia.
Father Fray Miguel Matos, of the convent of Nuestra Señora de la Candelaria, of the Canary Islands.
Fray Fernando Ybañez, deacon.
Fray Thomas de Plasencia, acolyte.
And six lay-brethren, who are the following:
Fray Francisco Tostado, of the convent of San Pablo, of Sevilla.
Fray Manuel Santos, of the convent of Santa Cruz, of Segovia.
Fray Juan Ruiz, of the convent of Santa Cruz, of Villaescusa.
Fray Thomas Gomez.
Fray Manuel Gonçales.
And Fray Lucas de el Moro, of the convent of Nuestra Señora, of Atocha.
[To this band must be added the name of Fray Juan Marcort, son of the convent of Xirona, whodied at sea after the vessel had left the port of Acapulco.]
[Chapter lxiv treats of an English pirate (Dampier) who cruises among the Babuyanes, and defiles a church of the Dominicans. Chapter lxv, the last of the first book, reviews the life of Fray Antonio Calderon, who dies while provincial of his order. Chapter i, of the second book, records the election as provincial of Fray Bartholome Marron.]
Chapter IIOf the reduction of the Mandayas Indians to our holy faith[Father Pedro Ximenez, who had labored for six years in the mission of Irraya, being compelled to leave that place because of slanderous reports, is sent in 1684 to the village of Fotol, on the border of the Mandaya country in the central part of Luzón. The needs that he finds there will not allow him to take the rest that he has planned after his active and laborious campaign against infidelity in Irraya, and he takes up his work in the new mission with undiminished zeal. The people of Fotol he finds in the midst of famine, for the fierce Mandayas12of the uplands will not allow them to cultivate their fields. The father resolves upon the reduction of the Mandayas. He begins by writing letters to an influentialapostate who is living in the mountain region, and those letters so stir up the conscience and memory of that man that he resumes the faith which he had abandoned, and is later of great service to the father, and lives in Christian humility until his death which occurs within a short time. Not without hindrances from the evil one, however, are the efforts of the gospel worker. That enemy of mankind causes an inhabitant of the village of Nabayugan to murder another heathen, whereupon all is confusion and the breathing forth of threats. The father learning that that murder may be atoned for by two ways, namely, by fighting or by a fine, promises to pay for it himself in the interests of peace. Through his native ambassadors he sends a present of shirts, salt, needles, combs, and tibors, to the aggrieved faction. Won by such generous kindness, the ambassadors are treated most cordially, and a favorable answer sent to the father, and they promise to descend the mountain to meet him near Capinatan. The energetic priest immediately sets out, but the devil ever watchful in the interests of his evil trade, manages to upset the boat in which the father is journeying on the river at the hour of midnight. However, nothing but a wetting and considerable discomfort is the result, and next day Fray Pedro meets the heathens. After a stay with them of two days, the father returns accompanied by two chiefs and four others of the heathens, a not slight undertaking on the part of those timid people, as they are in constant fear of treachery. They return to the mountains after short visits to the villages of Capinatan and Affulug, accompanied by some of the inhabitants of the former village. Among their people they relate thegood treatment which they have received from the father, “as well as from the commandant of the fort, who really aided considerably in that reduction by his affability, kindness, and good treatment. If the other commandants of the forts near the heathens carried themselves in that manner, they could gather more fruit than the fathers for their conversion and reduction. But the pity is that most of them not only do not aid, but even offer opposition on this point, and think only of their profit and interests.” Once more the devil endeavors to destroy the peace which seems about to spread throughout the district. One of three heathens, who go down to the village of Malaueg, is killed by the inhabitants of that place, and the other two are seized and sent to the commandant of Nueva Segovia. To their surprise that commandant, instead of praising them for their vigilance, seizes the captors and frees the captives, the latter upon the supplication of the father, being sent to him and returned to their people. Other troubles are also satisfactorily settled through the agency of Fray Pedro. At his invitation twenty-two of the heathens accompany him to Apparri, where the alcalde-mayor confers on them titles and honors, thus increasing the favorable opinion of the Mandayas. The village of Calatug still proves an obstacle to the general peace, for they are hostile to the Mandayas, and have declared that if the latter become reduced they will attack and kill them. The Mandayas who wish to become civilized, after holding a council, resolve to ask aid of the alcalde-mayor against the village of Calatug, and that aid is promised them. Meanwhile it is reported that there is a plot to kill Fray Pedro, and that all the friendlinessof the Mandayas is only treachery. Refusing to believe that, the father determines, against advice from all sides, and a vigorous protest from the commandant of the fort at Capinatan, to ascend the mountains in company with only one Mandaya and his daughter, and the necessary rowers, eight in number. His confidence is well answered by the joyful reception accorded him by the Mandayas, among whom he remains for about a fortnight. The following September, in conformity with his promise he again ascends the mountains, and at that time a church is built which is dedicated to Nuestra Señora de la Peña de Francia. In 1686 that church numbers more than one thousand three hundred converts and apostates who have come back to the faith. The number of converts in that mission is opportunely increased by an epidemic of smallpox, when the mercy of God is seen in many, both those who die and those who recover. In 1687 the growth of the work causes the chapter held that year to assign Fray Pedro two associates, and in 1688 he is made an independent missionary and given one other associate. That increase enables him to found another village in a district less mountainous and hence less difficult to administer, and soon there is a Christian population of over five hundred there. But the father falling ill, and finding it necessary to retire, the people of Calatug, still hostile to the Mandayas, assault the village, and all but one hundred and forty of them are either killed or flee to the mountains. Them the alcalde-mayor of the province removes to the village of Camalayugan, and that mission comes to an end.][Chapters iii–ix discuss the lives of various gospelworkers, and Chinese affairs. Chapter x treats of certain miracles that occurred in the hospital of San Gabriel.]
Chapter IIOf the reduction of the Mandayas Indians to our holy faith
Of the reduction of the Mandayas Indians to our holy faith
Of the reduction of the Mandayas Indians to our holy faith
[Father Pedro Ximenez, who had labored for six years in the mission of Irraya, being compelled to leave that place because of slanderous reports, is sent in 1684 to the village of Fotol, on the border of the Mandaya country in the central part of Luzón. The needs that he finds there will not allow him to take the rest that he has planned after his active and laborious campaign against infidelity in Irraya, and he takes up his work in the new mission with undiminished zeal. The people of Fotol he finds in the midst of famine, for the fierce Mandayas12of the uplands will not allow them to cultivate their fields. The father resolves upon the reduction of the Mandayas. He begins by writing letters to an influentialapostate who is living in the mountain region, and those letters so stir up the conscience and memory of that man that he resumes the faith which he had abandoned, and is later of great service to the father, and lives in Christian humility until his death which occurs within a short time. Not without hindrances from the evil one, however, are the efforts of the gospel worker. That enemy of mankind causes an inhabitant of the village of Nabayugan to murder another heathen, whereupon all is confusion and the breathing forth of threats. The father learning that that murder may be atoned for by two ways, namely, by fighting or by a fine, promises to pay for it himself in the interests of peace. Through his native ambassadors he sends a present of shirts, salt, needles, combs, and tibors, to the aggrieved faction. Won by such generous kindness, the ambassadors are treated most cordially, and a favorable answer sent to the father, and they promise to descend the mountain to meet him near Capinatan. The energetic priest immediately sets out, but the devil ever watchful in the interests of his evil trade, manages to upset the boat in which the father is journeying on the river at the hour of midnight. However, nothing but a wetting and considerable discomfort is the result, and next day Fray Pedro meets the heathens. After a stay with them of two days, the father returns accompanied by two chiefs and four others of the heathens, a not slight undertaking on the part of those timid people, as they are in constant fear of treachery. They return to the mountains after short visits to the villages of Capinatan and Affulug, accompanied by some of the inhabitants of the former village. Among their people they relate thegood treatment which they have received from the father, “as well as from the commandant of the fort, who really aided considerably in that reduction by his affability, kindness, and good treatment. If the other commandants of the forts near the heathens carried themselves in that manner, they could gather more fruit than the fathers for their conversion and reduction. But the pity is that most of them not only do not aid, but even offer opposition on this point, and think only of their profit and interests.” Once more the devil endeavors to destroy the peace which seems about to spread throughout the district. One of three heathens, who go down to the village of Malaueg, is killed by the inhabitants of that place, and the other two are seized and sent to the commandant of Nueva Segovia. To their surprise that commandant, instead of praising them for their vigilance, seizes the captors and frees the captives, the latter upon the supplication of the father, being sent to him and returned to their people. Other troubles are also satisfactorily settled through the agency of Fray Pedro. At his invitation twenty-two of the heathens accompany him to Apparri, where the alcalde-mayor confers on them titles and honors, thus increasing the favorable opinion of the Mandayas. The village of Calatug still proves an obstacle to the general peace, for they are hostile to the Mandayas, and have declared that if the latter become reduced they will attack and kill them. The Mandayas who wish to become civilized, after holding a council, resolve to ask aid of the alcalde-mayor against the village of Calatug, and that aid is promised them. Meanwhile it is reported that there is a plot to kill Fray Pedro, and that all the friendlinessof the Mandayas is only treachery. Refusing to believe that, the father determines, against advice from all sides, and a vigorous protest from the commandant of the fort at Capinatan, to ascend the mountains in company with only one Mandaya and his daughter, and the necessary rowers, eight in number. His confidence is well answered by the joyful reception accorded him by the Mandayas, among whom he remains for about a fortnight. The following September, in conformity with his promise he again ascends the mountains, and at that time a church is built which is dedicated to Nuestra Señora de la Peña de Francia. In 1686 that church numbers more than one thousand three hundred converts and apostates who have come back to the faith. The number of converts in that mission is opportunely increased by an epidemic of smallpox, when the mercy of God is seen in many, both those who die and those who recover. In 1687 the growth of the work causes the chapter held that year to assign Fray Pedro two associates, and in 1688 he is made an independent missionary and given one other associate. That increase enables him to found another village in a district less mountainous and hence less difficult to administer, and soon there is a Christian population of over five hundred there. But the father falling ill, and finding it necessary to retire, the people of Calatug, still hostile to the Mandayas, assault the village, and all but one hundred and forty of them are either killed or flee to the mountains. Them the alcalde-mayor of the province removes to the village of Camalayugan, and that mission comes to an end.][Chapters iii–ix discuss the lives of various gospelworkers, and Chinese affairs. Chapter x treats of certain miracles that occurred in the hospital of San Gabriel.]
[Father Pedro Ximenez, who had labored for six years in the mission of Irraya, being compelled to leave that place because of slanderous reports, is sent in 1684 to the village of Fotol, on the border of the Mandaya country in the central part of Luzón. The needs that he finds there will not allow him to take the rest that he has planned after his active and laborious campaign against infidelity in Irraya, and he takes up his work in the new mission with undiminished zeal. The people of Fotol he finds in the midst of famine, for the fierce Mandayas12of the uplands will not allow them to cultivate their fields. The father resolves upon the reduction of the Mandayas. He begins by writing letters to an influentialapostate who is living in the mountain region, and those letters so stir up the conscience and memory of that man that he resumes the faith which he had abandoned, and is later of great service to the father, and lives in Christian humility until his death which occurs within a short time. Not without hindrances from the evil one, however, are the efforts of the gospel worker. That enemy of mankind causes an inhabitant of the village of Nabayugan to murder another heathen, whereupon all is confusion and the breathing forth of threats. The father learning that that murder may be atoned for by two ways, namely, by fighting or by a fine, promises to pay for it himself in the interests of peace. Through his native ambassadors he sends a present of shirts, salt, needles, combs, and tibors, to the aggrieved faction. Won by such generous kindness, the ambassadors are treated most cordially, and a favorable answer sent to the father, and they promise to descend the mountain to meet him near Capinatan. The energetic priest immediately sets out, but the devil ever watchful in the interests of his evil trade, manages to upset the boat in which the father is journeying on the river at the hour of midnight. However, nothing but a wetting and considerable discomfort is the result, and next day Fray Pedro meets the heathens. After a stay with them of two days, the father returns accompanied by two chiefs and four others of the heathens, a not slight undertaking on the part of those timid people, as they are in constant fear of treachery. They return to the mountains after short visits to the villages of Capinatan and Affulug, accompanied by some of the inhabitants of the former village. Among their people they relate thegood treatment which they have received from the father, “as well as from the commandant of the fort, who really aided considerably in that reduction by his affability, kindness, and good treatment. If the other commandants of the forts near the heathens carried themselves in that manner, they could gather more fruit than the fathers for their conversion and reduction. But the pity is that most of them not only do not aid, but even offer opposition on this point, and think only of their profit and interests.” Once more the devil endeavors to destroy the peace which seems about to spread throughout the district. One of three heathens, who go down to the village of Malaueg, is killed by the inhabitants of that place, and the other two are seized and sent to the commandant of Nueva Segovia. To their surprise that commandant, instead of praising them for their vigilance, seizes the captors and frees the captives, the latter upon the supplication of the father, being sent to him and returned to their people. Other troubles are also satisfactorily settled through the agency of Fray Pedro. At his invitation twenty-two of the heathens accompany him to Apparri, where the alcalde-mayor confers on them titles and honors, thus increasing the favorable opinion of the Mandayas. The village of Calatug still proves an obstacle to the general peace, for they are hostile to the Mandayas, and have declared that if the latter become reduced they will attack and kill them. The Mandayas who wish to become civilized, after holding a council, resolve to ask aid of the alcalde-mayor against the village of Calatug, and that aid is promised them. Meanwhile it is reported that there is a plot to kill Fray Pedro, and that all the friendlinessof the Mandayas is only treachery. Refusing to believe that, the father determines, against advice from all sides, and a vigorous protest from the commandant of the fort at Capinatan, to ascend the mountains in company with only one Mandaya and his daughter, and the necessary rowers, eight in number. His confidence is well answered by the joyful reception accorded him by the Mandayas, among whom he remains for about a fortnight. The following September, in conformity with his promise he again ascends the mountains, and at that time a church is built which is dedicated to Nuestra Señora de la Peña de Francia. In 1686 that church numbers more than one thousand three hundred converts and apostates who have come back to the faith. The number of converts in that mission is opportunely increased by an epidemic of smallpox, when the mercy of God is seen in many, both those who die and those who recover. In 1687 the growth of the work causes the chapter held that year to assign Fray Pedro two associates, and in 1688 he is made an independent missionary and given one other associate. That increase enables him to found another village in a district less mountainous and hence less difficult to administer, and soon there is a Christian population of over five hundred there. But the father falling ill, and finding it necessary to retire, the people of Calatug, still hostile to the Mandayas, assault the village, and all but one hundred and forty of them are either killed or flee to the mountains. Them the alcalde-mayor of the province removes to the village of Camalayugan, and that mission comes to an end.]
[Chapters iii–ix discuss the lives of various gospelworkers, and Chinese affairs. Chapter x treats of certain miracles that occurred in the hospital of San Gabriel.]
Chapter XIOf the intermediary congregation of the year eighty-eight, and the houses which were accepted by it.[In 1688 the intermediary chapter held at Manila, accepted the ministries of San Policarpo of Tabuco and its adjacent ministries of Santo Thomas and El Rosario; and that of San Bartholome of Anno in Pangasinan. The first had been assigned to the Dominicans in 1685 by Felipe Pardo because of the lack of seculars to administer it and they keep it until the death of that archbishop, when it again passes into the control of the seculars. Much has been done there in the meanwhile by the religious entrusted with its administration, namely, Fray Juan Ybañez de Santo Domingo and two associates. The other house of San Bartolome was founded for the reduction of the Igorots and Alaguetes in its neighborhood. With the ones converted from those peoples and some oldtime Christians from Pangasinan, the village soon acquires considerable Christian population and a church and convent are built at the cost of the Dominican province. Since the location of the mission is poor, and communication with the nearest Dominican houses of Pangasinan difficult, an intermediary mission is founded midway between San Bartolome and the other missions, to which is given the name of San Luis Beltran. In the mission, many are baptized, “especially of the Alaguetes, who were more docile than the Igorots, although also many of the latter were converted.”That mission lasts more than twenty years. In 1709 or 1710 “because of disputes that arose between those of the village and the Igorots, who lived in the mountain, the latter descended the mountain at night and set fire to the village, without being perceived.” Consequently the village is deserted, and the father and the inhabitants remove to San Luis Beltran, which being farther from the mountains is safer. After six years there, a government decree removes them to Maoacatoacat. Later the mission is moved to Pao, and finally to Manaoag. But since the natives dislike to leave the sites where they are settled, and also enjoy a life of freedom where they are not molested by the tribute, many of the inhabitants refuse to move at the successive transfers. Falling into relaxation in consequence, many become infidels, and their number is increased by others who flee to them to escape the tribute and the restrictions of religion. In 1732, in response to a petition by the Dominican provincial, the government again establishes a mission village in San Luis Beltran. Starting thence, a new mission is opened on almost the same site of San Bartolome under the name of San Joseph at a site called Maliongliong for the conversion of the Igorots. As a result of the efforts put forth there, a new province called Paniqui is opened up which is in charge of four Dominican religious. Much fruit is gathered for the faith in that region.][Chapters xii–xxi treat of the lives of various missionaries, among them that of the famous Fray Felipe Pardo.]
Chapter XIOf the intermediary congregation of the year eighty-eight, and the houses which were accepted by it.
Of the intermediary congregation of the year eighty-eight, and the houses which were accepted by it.
Of the intermediary congregation of the year eighty-eight, and the houses which were accepted by it.
[In 1688 the intermediary chapter held at Manila, accepted the ministries of San Policarpo of Tabuco and its adjacent ministries of Santo Thomas and El Rosario; and that of San Bartholome of Anno in Pangasinan. The first had been assigned to the Dominicans in 1685 by Felipe Pardo because of the lack of seculars to administer it and they keep it until the death of that archbishop, when it again passes into the control of the seculars. Much has been done there in the meanwhile by the religious entrusted with its administration, namely, Fray Juan Ybañez de Santo Domingo and two associates. The other house of San Bartolome was founded for the reduction of the Igorots and Alaguetes in its neighborhood. With the ones converted from those peoples and some oldtime Christians from Pangasinan, the village soon acquires considerable Christian population and a church and convent are built at the cost of the Dominican province. Since the location of the mission is poor, and communication with the nearest Dominican houses of Pangasinan difficult, an intermediary mission is founded midway between San Bartolome and the other missions, to which is given the name of San Luis Beltran. In the mission, many are baptized, “especially of the Alaguetes, who were more docile than the Igorots, although also many of the latter were converted.”That mission lasts more than twenty years. In 1709 or 1710 “because of disputes that arose between those of the village and the Igorots, who lived in the mountain, the latter descended the mountain at night and set fire to the village, without being perceived.” Consequently the village is deserted, and the father and the inhabitants remove to San Luis Beltran, which being farther from the mountains is safer. After six years there, a government decree removes them to Maoacatoacat. Later the mission is moved to Pao, and finally to Manaoag. But since the natives dislike to leave the sites where they are settled, and also enjoy a life of freedom where they are not molested by the tribute, many of the inhabitants refuse to move at the successive transfers. Falling into relaxation in consequence, many become infidels, and their number is increased by others who flee to them to escape the tribute and the restrictions of religion. In 1732, in response to a petition by the Dominican provincial, the government again establishes a mission village in San Luis Beltran. Starting thence, a new mission is opened on almost the same site of San Bartolome under the name of San Joseph at a site called Maliongliong for the conversion of the Igorots. As a result of the efforts put forth there, a new province called Paniqui is opened up which is in charge of four Dominican religious. Much fruit is gathered for the faith in that region.][Chapters xii–xxi treat of the lives of various missionaries, among them that of the famous Fray Felipe Pardo.]
[In 1688 the intermediary chapter held at Manila, accepted the ministries of San Policarpo of Tabuco and its adjacent ministries of Santo Thomas and El Rosario; and that of San Bartholome of Anno in Pangasinan. The first had been assigned to the Dominicans in 1685 by Felipe Pardo because of the lack of seculars to administer it and they keep it until the death of that archbishop, when it again passes into the control of the seculars. Much has been done there in the meanwhile by the religious entrusted with its administration, namely, Fray Juan Ybañez de Santo Domingo and two associates. The other house of San Bartolome was founded for the reduction of the Igorots and Alaguetes in its neighborhood. With the ones converted from those peoples and some oldtime Christians from Pangasinan, the village soon acquires considerable Christian population and a church and convent are built at the cost of the Dominican province. Since the location of the mission is poor, and communication with the nearest Dominican houses of Pangasinan difficult, an intermediary mission is founded midway between San Bartolome and the other missions, to which is given the name of San Luis Beltran. In the mission, many are baptized, “especially of the Alaguetes, who were more docile than the Igorots, although also many of the latter were converted.”That mission lasts more than twenty years. In 1709 or 1710 “because of disputes that arose between those of the village and the Igorots, who lived in the mountain, the latter descended the mountain at night and set fire to the village, without being perceived.” Consequently the village is deserted, and the father and the inhabitants remove to San Luis Beltran, which being farther from the mountains is safer. After six years there, a government decree removes them to Maoacatoacat. Later the mission is moved to Pao, and finally to Manaoag. But since the natives dislike to leave the sites where they are settled, and also enjoy a life of freedom where they are not molested by the tribute, many of the inhabitants refuse to move at the successive transfers. Falling into relaxation in consequence, many become infidels, and their number is increased by others who flee to them to escape the tribute and the restrictions of religion. In 1732, in response to a petition by the Dominican provincial, the government again establishes a mission village in San Luis Beltran. Starting thence, a new mission is opened on almost the same site of San Bartolome under the name of San Joseph at a site called Maliongliong for the conversion of the Igorots. As a result of the efforts put forth there, a new province called Paniqui is opened up which is in charge of four Dominican religious. Much fruit is gathered for the faith in that region.]
[Chapters xii–xxi treat of the lives of various missionaries, among them that of the famous Fray Felipe Pardo.]
Chapter XXIIElection as provincial of the father commissary, Fray Christoval Pedroche, and founding of the mission of Tuga.[The above father is elected provincial in 1690, after his return from exile to Nueva España, on account of the Pardo troubles. During his term there is considerable activity among the Chinese missions, those of Batanes, and that of Tuga. This last mission is the outcome of the work of father Fray Juan Yñiguez,13who is entrusted in 1688 “with the conversion of the Indians of Mananig and the other neighboring nations who inhabited the rough mountains near the village of Tuao in the province of Cagayan, on the western side of the said village; and extend north and south for many leguas. At the same time the said father was charged to learn the language peculiar to that country of Ytabes,14and compile a grammar and lexicon in it.... In the short space of six months, he learned the language of the Ytabes, and reduced it to a very detailed grammar.... In the same time he founded a new village in the mission in the very lands of the heathens about six leguas south of the village of Tuao, on a plateau below the creek of Tuga, whence that mission took its name, which it keeps even inour times.” The church built there is dedicated to St. Joseph, and mass said on the second of February, 1689. Notwithstanding the many oppositions offered to the new mission, it grows and prospers. At the end of eight years, the mission is moved to a more pleasant site two leagues nearer Tuao, and although it receives the name of Tuga there, it is sometimes called San Joseph de Bambang, from a mountain called Bambang. In 1710, lack of friars causes the abandonment of Tuga as an active mission, and it becomes a visita of Tuao. That epoch marks its decline, and in 1715, after many have fled to the mountains where they have resumed their pagan life, the remaining Christians are transferred to Tuao. “After the year 1718 the whole province of Cagayan rose in revolt15, and that disturbance began especially in that district of Ytabes where the said village of Tuao is located. Thereupon the new Christians of the mission who had assembled in that village, returned to their former sites and mountains, and apostatized from the faith which they had received.” At the close of that insurrection, the Dominicans attempt to regain the ground that they had lost. In 1722 a friar is assigned to that mission to regain the apostates and work for new conversions among the heathens. Both objects are largely fulfilled. In 1731, the missionary established there, Fernando de Lara, moves the site of the mission still nearer to Tuao because of the greater conveniences. The new site which is maintained is called Orac,although it is still called by the former name of Tuga.]
Chapter XXIIElection as provincial of the father commissary, Fray Christoval Pedroche, and founding of the mission of Tuga.
Election as provincial of the father commissary, Fray Christoval Pedroche, and founding of the mission of Tuga.
Election as provincial of the father commissary, Fray Christoval Pedroche, and founding of the mission of Tuga.
[The above father is elected provincial in 1690, after his return from exile to Nueva España, on account of the Pardo troubles. During his term there is considerable activity among the Chinese missions, those of Batanes, and that of Tuga. This last mission is the outcome of the work of father Fray Juan Yñiguez,13who is entrusted in 1688 “with the conversion of the Indians of Mananig and the other neighboring nations who inhabited the rough mountains near the village of Tuao in the province of Cagayan, on the western side of the said village; and extend north and south for many leguas. At the same time the said father was charged to learn the language peculiar to that country of Ytabes,14and compile a grammar and lexicon in it.... In the short space of six months, he learned the language of the Ytabes, and reduced it to a very detailed grammar.... In the same time he founded a new village in the mission in the very lands of the heathens about six leguas south of the village of Tuao, on a plateau below the creek of Tuga, whence that mission took its name, which it keeps even inour times.” The church built there is dedicated to St. Joseph, and mass said on the second of February, 1689. Notwithstanding the many oppositions offered to the new mission, it grows and prospers. At the end of eight years, the mission is moved to a more pleasant site two leagues nearer Tuao, and although it receives the name of Tuga there, it is sometimes called San Joseph de Bambang, from a mountain called Bambang. In 1710, lack of friars causes the abandonment of Tuga as an active mission, and it becomes a visita of Tuao. That epoch marks its decline, and in 1715, after many have fled to the mountains where they have resumed their pagan life, the remaining Christians are transferred to Tuao. “After the year 1718 the whole province of Cagayan rose in revolt15, and that disturbance began especially in that district of Ytabes where the said village of Tuao is located. Thereupon the new Christians of the mission who had assembled in that village, returned to their former sites and mountains, and apostatized from the faith which they had received.” At the close of that insurrection, the Dominicans attempt to regain the ground that they had lost. In 1722 a friar is assigned to that mission to regain the apostates and work for new conversions among the heathens. Both objects are largely fulfilled. In 1731, the missionary established there, Fernando de Lara, moves the site of the mission still nearer to Tuao because of the greater conveniences. The new site which is maintained is called Orac,although it is still called by the former name of Tuga.]
[The above father is elected provincial in 1690, after his return from exile to Nueva España, on account of the Pardo troubles. During his term there is considerable activity among the Chinese missions, those of Batanes, and that of Tuga. This last mission is the outcome of the work of father Fray Juan Yñiguez,13who is entrusted in 1688 “with the conversion of the Indians of Mananig and the other neighboring nations who inhabited the rough mountains near the village of Tuao in the province of Cagayan, on the western side of the said village; and extend north and south for many leguas. At the same time the said father was charged to learn the language peculiar to that country of Ytabes,14and compile a grammar and lexicon in it.... In the short space of six months, he learned the language of the Ytabes, and reduced it to a very detailed grammar.... In the same time he founded a new village in the mission in the very lands of the heathens about six leguas south of the village of Tuao, on a plateau below the creek of Tuga, whence that mission took its name, which it keeps even inour times.” The church built there is dedicated to St. Joseph, and mass said on the second of February, 1689. Notwithstanding the many oppositions offered to the new mission, it grows and prospers. At the end of eight years, the mission is moved to a more pleasant site two leagues nearer Tuao, and although it receives the name of Tuga there, it is sometimes called San Joseph de Bambang, from a mountain called Bambang. In 1710, lack of friars causes the abandonment of Tuga as an active mission, and it becomes a visita of Tuao. That epoch marks its decline, and in 1715, after many have fled to the mountains where they have resumed their pagan life, the remaining Christians are transferred to Tuao. “After the year 1718 the whole province of Cagayan rose in revolt15, and that disturbance began especially in that district of Ytabes where the said village of Tuao is located. Thereupon the new Christians of the mission who had assembled in that village, returned to their former sites and mountains, and apostatized from the faith which they had received.” At the close of that insurrection, the Dominicans attempt to regain the ground that they had lost. In 1722 a friar is assigned to that mission to regain the apostates and work for new conversions among the heathens. Both objects are largely fulfilled. In 1731, the missionary established there, Fernando de Lara, moves the site of the mission still nearer to Tuao because of the greater conveniences. The new site which is maintained is called Orac,although it is still called by the former name of Tuga.]
Chapter XXIIIFoundation of the mission of Batanes; death of Fray Matheo Gonçalez, and Fray Juan Rois in those islands.[At the chapter meeting of 1680, Father Matheo Gonçalez16is chosen vicar of the Babuyanes Islands which lie north of the province of Cagayan. His work there is successful and he reduces many to the faith, those who are baptized moving to the chief village where the church and convent are located. Extending his labors to the farthest of the Babuyanes Islands, the father arrives there at the time when a volcano is filling its natives with terror. Taking advantage of the situation, he so adds to their terror by his preaching that both apostates (of whom many have gone to that island) and heathen resolve to leave the island and go to Cagayan with the father. Leavingen massethey are taken to Cagayan and form a new village on the seacoast between the two villages of Yguig and Nassiping. That village is however suppressed later by order of the government, and its inhabitants return to the Babuyanes. Another village called Amulung is stationed there in 1733 which is formed of Indians from other villages, and a church and convent established there. Casting their eyes to the three Batanes Islands northof the Babuyanes,17and thirty leagues from Cagayan, the Dominicans plan for their spiritual conquest; but not until the year 1686 can anything be done. In that year Fray Matheo Gonçalez is again appointed vicar of the Babuyanes, and given Fray Diego Piñero18as associate. They visit the Batanes with the object of exploring them and learning the language. The islands appear ripe for the harvest but more laborers are needed. Consequently, as it is the time for the intermediary chapter the vicar returns to Cagayan for help, leaving Fray Diego Piñero alone. One other worker, Fray Juan de Roisis assigned to the field. But scarcely have the three fathers begun their labors when sickness causes the death of the father vicar and his latest associate, whereupon Fray Diego Piñero, notwithstanding the murmurs of the natives, returns to Cagayan to seek more aid. But no more religious can be spared just then for there is a great lack of them for even the settled missions. Not for thirty years later (1718) is another attempt made in the Batanes, when Fray Juan Bel being appointed vicar of the Babuyanes, visits them. In 1720, as a consequence to his report, five religious are assigned for the mission. As the Batanes are not healthful for Europeans, the island of Calayan19midway between the Batanes and the Babuyanes is chosen as the place of residence for the new mission. In that island as many as possible of the new converts are removed, and the church and convent are established there. The king being petitioned bears part of the expenses of the transferring of the converts to Calayan. The venture is successful, and at the time of Salazar’s writing (1742), the mission still exists.][Chapters xxiv–xxxiii discuss the lives and work of various missionaries, and Chinese affairs.][Chapter xxxiv treats of the life of Mother Sebastiana de Santa Maria, a native woman, who became a member of the tertiary branch of the Dominican order.]
Chapter XXIIIFoundation of the mission of Batanes; death of Fray Matheo Gonçalez, and Fray Juan Rois in those islands.
Foundation of the mission of Batanes; death of Fray Matheo Gonçalez, and Fray Juan Rois in those islands.
Foundation of the mission of Batanes; death of Fray Matheo Gonçalez, and Fray Juan Rois in those islands.
[At the chapter meeting of 1680, Father Matheo Gonçalez16is chosen vicar of the Babuyanes Islands which lie north of the province of Cagayan. His work there is successful and he reduces many to the faith, those who are baptized moving to the chief village where the church and convent are located. Extending his labors to the farthest of the Babuyanes Islands, the father arrives there at the time when a volcano is filling its natives with terror. Taking advantage of the situation, he so adds to their terror by his preaching that both apostates (of whom many have gone to that island) and heathen resolve to leave the island and go to Cagayan with the father. Leavingen massethey are taken to Cagayan and form a new village on the seacoast between the two villages of Yguig and Nassiping. That village is however suppressed later by order of the government, and its inhabitants return to the Babuyanes. Another village called Amulung is stationed there in 1733 which is formed of Indians from other villages, and a church and convent established there. Casting their eyes to the three Batanes Islands northof the Babuyanes,17and thirty leagues from Cagayan, the Dominicans plan for their spiritual conquest; but not until the year 1686 can anything be done. In that year Fray Matheo Gonçalez is again appointed vicar of the Babuyanes, and given Fray Diego Piñero18as associate. They visit the Batanes with the object of exploring them and learning the language. The islands appear ripe for the harvest but more laborers are needed. Consequently, as it is the time for the intermediary chapter the vicar returns to Cagayan for help, leaving Fray Diego Piñero alone. One other worker, Fray Juan de Roisis assigned to the field. But scarcely have the three fathers begun their labors when sickness causes the death of the father vicar and his latest associate, whereupon Fray Diego Piñero, notwithstanding the murmurs of the natives, returns to Cagayan to seek more aid. But no more religious can be spared just then for there is a great lack of them for even the settled missions. Not for thirty years later (1718) is another attempt made in the Batanes, when Fray Juan Bel being appointed vicar of the Babuyanes, visits them. In 1720, as a consequence to his report, five religious are assigned for the mission. As the Batanes are not healthful for Europeans, the island of Calayan19midway between the Batanes and the Babuyanes is chosen as the place of residence for the new mission. In that island as many as possible of the new converts are removed, and the church and convent are established there. The king being petitioned bears part of the expenses of the transferring of the converts to Calayan. The venture is successful, and at the time of Salazar’s writing (1742), the mission still exists.][Chapters xxiv–xxxiii discuss the lives and work of various missionaries, and Chinese affairs.][Chapter xxxiv treats of the life of Mother Sebastiana de Santa Maria, a native woman, who became a member of the tertiary branch of the Dominican order.]
[At the chapter meeting of 1680, Father Matheo Gonçalez16is chosen vicar of the Babuyanes Islands which lie north of the province of Cagayan. His work there is successful and he reduces many to the faith, those who are baptized moving to the chief village where the church and convent are located. Extending his labors to the farthest of the Babuyanes Islands, the father arrives there at the time when a volcano is filling its natives with terror. Taking advantage of the situation, he so adds to their terror by his preaching that both apostates (of whom many have gone to that island) and heathen resolve to leave the island and go to Cagayan with the father. Leavingen massethey are taken to Cagayan and form a new village on the seacoast between the two villages of Yguig and Nassiping. That village is however suppressed later by order of the government, and its inhabitants return to the Babuyanes. Another village called Amulung is stationed there in 1733 which is formed of Indians from other villages, and a church and convent established there. Casting their eyes to the three Batanes Islands northof the Babuyanes,17and thirty leagues from Cagayan, the Dominicans plan for their spiritual conquest; but not until the year 1686 can anything be done. In that year Fray Matheo Gonçalez is again appointed vicar of the Babuyanes, and given Fray Diego Piñero18as associate. They visit the Batanes with the object of exploring them and learning the language. The islands appear ripe for the harvest but more laborers are needed. Consequently, as it is the time for the intermediary chapter the vicar returns to Cagayan for help, leaving Fray Diego Piñero alone. One other worker, Fray Juan de Roisis assigned to the field. But scarcely have the three fathers begun their labors when sickness causes the death of the father vicar and his latest associate, whereupon Fray Diego Piñero, notwithstanding the murmurs of the natives, returns to Cagayan to seek more aid. But no more religious can be spared just then for there is a great lack of them for even the settled missions. Not for thirty years later (1718) is another attempt made in the Batanes, when Fray Juan Bel being appointed vicar of the Babuyanes, visits them. In 1720, as a consequence to his report, five religious are assigned for the mission. As the Batanes are not healthful for Europeans, the island of Calayan19midway between the Batanes and the Babuyanes is chosen as the place of residence for the new mission. In that island as many as possible of the new converts are removed, and the church and convent are established there. The king being petitioned bears part of the expenses of the transferring of the converts to Calayan. The venture is successful, and at the time of Salazar’s writing (1742), the mission still exists.]
[Chapters xxiv–xxxiii discuss the lives and work of various missionaries, and Chinese affairs.]
[Chapter xxxiv treats of the life of Mother Sebastiana de Santa Maria, a native woman, who became a member of the tertiary branch of the Dominican order.]
Chapter XXXVFoundation of the mission of Santa Cruz in Cagayan; and the death of two most virtuous hermits in this province.In the year 1693, the mission of Santa Cruz was established at a place called Gumpat, near a visita of Malaveg, called Santa Cruz, whence the mission took its name. It was founded by father Fray Joseph Galfaroso,20or de la Santissima Trinidad, son of the convent of Pamplona, a man most zealous for the welfare of souls. While vicar of Malaveg, he, not being satisfied with the administration of the said village, made various entrances through the neighboring mountains in search of the heathens who lived in them, in order to lure them to the bosom of our holy faith. Those mountains are rough and broken, and the heathen who inhabit them are very brave, and give the Christian villages much to do with their continual raids and assaults with which they keep them terrified. Among those heathens of the mountain, a chief named Don Joseph Bucayu, who was the terror of all those mountains and of the neighboring villages, was prominent for his valor and courage, and was feared by all. This man God wished to take as the instrument for the foundation of that mission, for with the authority and respect that all had for him, he could attract many to his side, andtaking example from him whom they considered their leader, many should embrace our holy faith.[Through the grace of God, the fierce heart of this chief is softened and he embraces the faith, and by the force of his example draws many after him. He becomes the chief pillar of the new mission that is formed at Santa Cruz. Great success attends that mission until the year of the insurrection in Cagayan (1718), when that place is also deserted and its inhabitants take to the mountains. The remainder of this chapter is concerned with the life and death of Domingo Pinto of the tertiary branch of the Dominicans, who had lived as a hermit for twenty-three years; and information concerning a man known as Diego Peccador (i.e., Sinner), a Spaniard presumably of good blood, who lived as a hermit close beside the church at San Juan del Monte, for five or six years, practicing the most austere penances and mortifications, after which he disappeared and nothing else was heard of him.]
Chapter XXXVFoundation of the mission of Santa Cruz in Cagayan; and the death of two most virtuous hermits in this province.
Foundation of the mission of Santa Cruz in Cagayan; and the death of two most virtuous hermits in this province.
Foundation of the mission of Santa Cruz in Cagayan; and the death of two most virtuous hermits in this province.
In the year 1693, the mission of Santa Cruz was established at a place called Gumpat, near a visita of Malaveg, called Santa Cruz, whence the mission took its name. It was founded by father Fray Joseph Galfaroso,20or de la Santissima Trinidad, son of the convent of Pamplona, a man most zealous for the welfare of souls. While vicar of Malaveg, he, not being satisfied with the administration of the said village, made various entrances through the neighboring mountains in search of the heathens who lived in them, in order to lure them to the bosom of our holy faith. Those mountains are rough and broken, and the heathen who inhabit them are very brave, and give the Christian villages much to do with their continual raids and assaults with which they keep them terrified. Among those heathens of the mountain, a chief named Don Joseph Bucayu, who was the terror of all those mountains and of the neighboring villages, was prominent for his valor and courage, and was feared by all. This man God wished to take as the instrument for the foundation of that mission, for with the authority and respect that all had for him, he could attract many to his side, andtaking example from him whom they considered their leader, many should embrace our holy faith.[Through the grace of God, the fierce heart of this chief is softened and he embraces the faith, and by the force of his example draws many after him. He becomes the chief pillar of the new mission that is formed at Santa Cruz. Great success attends that mission until the year of the insurrection in Cagayan (1718), when that place is also deserted and its inhabitants take to the mountains. The remainder of this chapter is concerned with the life and death of Domingo Pinto of the tertiary branch of the Dominicans, who had lived as a hermit for twenty-three years; and information concerning a man known as Diego Peccador (i.e., Sinner), a Spaniard presumably of good blood, who lived as a hermit close beside the church at San Juan del Monte, for five or six years, practicing the most austere penances and mortifications, after which he disappeared and nothing else was heard of him.]
In the year 1693, the mission of Santa Cruz was established at a place called Gumpat, near a visita of Malaveg, called Santa Cruz, whence the mission took its name. It was founded by father Fray Joseph Galfaroso,20or de la Santissima Trinidad, son of the convent of Pamplona, a man most zealous for the welfare of souls. While vicar of Malaveg, he, not being satisfied with the administration of the said village, made various entrances through the neighboring mountains in search of the heathens who lived in them, in order to lure them to the bosom of our holy faith. Those mountains are rough and broken, and the heathen who inhabit them are very brave, and give the Christian villages much to do with their continual raids and assaults with which they keep them terrified. Among those heathens of the mountain, a chief named Don Joseph Bucayu, who was the terror of all those mountains and of the neighboring villages, was prominent for his valor and courage, and was feared by all. This man God wished to take as the instrument for the foundation of that mission, for with the authority and respect that all had for him, he could attract many to his side, andtaking example from him whom they considered their leader, many should embrace our holy faith.
[Through the grace of God, the fierce heart of this chief is softened and he embraces the faith, and by the force of his example draws many after him. He becomes the chief pillar of the new mission that is formed at Santa Cruz. Great success attends that mission until the year of the insurrection in Cagayan (1718), when that place is also deserted and its inhabitants take to the mountains. The remainder of this chapter is concerned with the life and death of Domingo Pinto of the tertiary branch of the Dominicans, who had lived as a hermit for twenty-three years; and information concerning a man known as Diego Peccador (i.e., Sinner), a Spaniard presumably of good blood, who lived as a hermit close beside the church at San Juan del Monte, for five or six years, practicing the most austere penances and mortifications, after which he disappeared and nothing else was heard of him.]
Chapter XXXVIElection of the father commissary, Fray Juan de Santo Domingo21as provincial. Mention of the deceased of the records of that time. The new mission of religious which arrived at the province that year.[The above-named father is elected provincial in 1694. At that chapter meeting mention is made oftwo members of the order who have passed away—Fray Manuel Trigueros, who dies in China in 1693; and Sister Mariana Salzedo; of the tertiary branch of the order, a Spanish woman. In 1694 a band of thirty-eight religious arrives at the islands,22which has been collected in Spain by Fray Francisco Villalba, who has been exiled from the islands by order of the Audiencia in consequence of the Pardo troubles. Of the original number of forty religious in this band two remain in Mexico. The names of the thirty-eight men are as follows:]The father lector, Fray Pedro Muñoz, son of the convent of Nuestra Señora, of Atocha.The father lector, Fray Francisco Cantero, son of the convent of San Pablo, of Ezija.Father Fray Vicente de el Riesgo, son of the convent of Leon.The father lector, Fray Jayme Mimbela, son of the convent of Preachers of Zaragoça, and collegiate of the college of San Vicente, of the same city, who afterward became bishop of Santa Cruz, of the port of Perù, and later of Truxillo.Father Fray Pedro de Santa Theresa, son of the very religious convent of Nuestra Señora, of Las Caldas.Father Fray Fernando Diaz, son of the convent of San Pablo, of Palencia.Father Fray Francisco Gonçalez de San Pedro, son of San Estevan, of Salamanca.Father Fray Juan Cavallero, son of the convent of San Pablo, of Valladolid.Father Fray Joseph Martin, of the convent of San Ginès, of Talavera.Father Fray Alonso Robles, of the convent of Salamanca.Father Fray Alonso Texedor, of the convent of Valladolid.Father Fray Francisco Marzan, of the convent of Santo Thomas, of Avila.Father Fray Marcos de Arroyuelo, of the convent of San Pablo, of Burgos.Father Fray Juan Ruiz de Tovar, of the convent of Santo Domingo, of Oviedo.Father Fray Francisco Gonçalez, of the convent of Salamanca.Father Fray Juan Gonçalez, of the same convent.Father Fray Fernando de la Motta, of the convent of Valladolid.Father Fray Francisco de Escalante, of the convent of San Pedro Martir, of Toledo.Father Fray Andres Lozano, of the convent of San Pablo, of Sevilla.Father Fray Diego Ballesteros, son of the convent of Toledo.Father Fray Manuel de Santa Cruz, of the convent of Avila.Father Fray Geronimo Martin, of the convent of Valladolid.Father Fray Lorenzo Fernandez, of the convent of San Pablo, of Sevilla.Father Fray Joseph de el Rosario, of the convent of San Ildephonso of Zaragoça.Father Fray Manuel Ruiz, of the convent of Salamanca.Father Fray Pedro Vegas, of the convent of Santo Domingo, of Ocaña.Father Fray Francisco Lopez, of the convent of Salamanca.Father Fray Antonio Ruidiaz, of the convent of Valladolid.All the above were already priests. Those who came as choristers are the following:Fray Manuel de Escobedo, deacon, of the convent of Nuestra Señora, of Atocha.Fray Juan de Astudillo, deacon, of the convent of Santo Thomas, of Madrid.Fray Pedro Humanes, deacon, of the convent of San Pablo, of Sevilla.Fray Diego Constantino, of the convent of Atocha.Fray Martin de Oña y Ocadiz, of the convent of Burgos.Fray Diego Liaño, of the same convent.And Fray Francisco Novarin, an Asturian, son of Santo Domingo, of Mexico.And two religious lay-brothers: the first, Fray Francisco de Toledo, son of the convent of Guadalaxara; and the second, Fray Vicente de el Castillo, son of the convent of Burgos. In addition there were two others, who as above said remained in Mexico with the father vicar, Fray FranciscoVillalba, who could not return to the province because of his sentence of exile.[With that band also comes one Fray Domingo Mezquita, who had first gone to the Philippines in 1671, but after some years residence there had returned secretly to Spain. Moved again by the will of God, he returns to the islands where he dies after some years. Those missionaries are detained in Mexico for two years waiting for a ship. Finally a ship is bought at Acapulco in which is sent the royal situado, the Dominican religious, a mission band of sixty Recollects, and a few soldiers. After a voyage fraught with danger, for the ship is old and rotten, the harbor of Cavite is finally reached June 28, and as soon as all the cargo and passengers are safely off, it founders. The much-needed missionaries are distributed among the Philippine and Chinese missions.][Chapters xxxvii and xxxviii treat of the Chinese missions and the lives and work of certain fathers. Chapter xxxix notes the celebration of the intermediary chapter of 1696, and treats of members of the Dominican order who die during this period: namely, father Fray Diego Vilches, a Montañes native, who takes the habit at the Sevilla convent; and Doña Antonio de Jesus y Esguerra, a Spanish woman, and a member of the tertiary branch of the order. Chapters xl–xliii relate the foundation and progress of the beaterio of Santa Catharina, of Manila. The disputes between Archbishop Camacho and the orders (seeVOL. XLII, pp. 25–116) and the questions of the friars’ estates, are taken up in chapters xliv–xlvi. The following chapter records the results of the provincial chapter of April 10, 1698,and states the condition of both Philippine and Chinese missions. That chapter accepted the mission of San Luis Beltran (of which mention is made in an earlier chapter) in Pangasinan. The mission work of that district results in the intermarriage of Pangasinans and Alaguetes, and the idiom of Pangasinan becomes the common language. Chapter xlviii reviews the lives of prominent members of the order who die in this period: Fray Francisco Sanchez, Fray Francisco de Escalante, and Sister Jacinta de la Encarnacion, of the beaterio.]
Chapter XXXVIElection of the father commissary, Fray Juan de Santo Domingo21as provincial. Mention of the deceased of the records of that time. The new mission of religious which arrived at the province that year.
Election of the father commissary, Fray Juan de Santo Domingo21as provincial. Mention of the deceased of the records of that time. The new mission of religious which arrived at the province that year.
Election of the father commissary, Fray Juan de Santo Domingo21as provincial. Mention of the deceased of the records of that time. The new mission of religious which arrived at the province that year.
[The above-named father is elected provincial in 1694. At that chapter meeting mention is made oftwo members of the order who have passed away—Fray Manuel Trigueros, who dies in China in 1693; and Sister Mariana Salzedo; of the tertiary branch of the order, a Spanish woman. In 1694 a band of thirty-eight religious arrives at the islands,22which has been collected in Spain by Fray Francisco Villalba, who has been exiled from the islands by order of the Audiencia in consequence of the Pardo troubles. Of the original number of forty religious in this band two remain in Mexico. The names of the thirty-eight men are as follows:]The father lector, Fray Pedro Muñoz, son of the convent of Nuestra Señora, of Atocha.The father lector, Fray Francisco Cantero, son of the convent of San Pablo, of Ezija.Father Fray Vicente de el Riesgo, son of the convent of Leon.The father lector, Fray Jayme Mimbela, son of the convent of Preachers of Zaragoça, and collegiate of the college of San Vicente, of the same city, who afterward became bishop of Santa Cruz, of the port of Perù, and later of Truxillo.Father Fray Pedro de Santa Theresa, son of the very religious convent of Nuestra Señora, of Las Caldas.Father Fray Fernando Diaz, son of the convent of San Pablo, of Palencia.Father Fray Francisco Gonçalez de San Pedro, son of San Estevan, of Salamanca.Father Fray Juan Cavallero, son of the convent of San Pablo, of Valladolid.Father Fray Joseph Martin, of the convent of San Ginès, of Talavera.Father Fray Alonso Robles, of the convent of Salamanca.Father Fray Alonso Texedor, of the convent of Valladolid.Father Fray Francisco Marzan, of the convent of Santo Thomas, of Avila.Father Fray Marcos de Arroyuelo, of the convent of San Pablo, of Burgos.Father Fray Juan Ruiz de Tovar, of the convent of Santo Domingo, of Oviedo.Father Fray Francisco Gonçalez, of the convent of Salamanca.Father Fray Juan Gonçalez, of the same convent.Father Fray Fernando de la Motta, of the convent of Valladolid.Father Fray Francisco de Escalante, of the convent of San Pedro Martir, of Toledo.Father Fray Andres Lozano, of the convent of San Pablo, of Sevilla.Father Fray Diego Ballesteros, son of the convent of Toledo.Father Fray Manuel de Santa Cruz, of the convent of Avila.Father Fray Geronimo Martin, of the convent of Valladolid.Father Fray Lorenzo Fernandez, of the convent of San Pablo, of Sevilla.Father Fray Joseph de el Rosario, of the convent of San Ildephonso of Zaragoça.Father Fray Manuel Ruiz, of the convent of Salamanca.Father Fray Pedro Vegas, of the convent of Santo Domingo, of Ocaña.Father Fray Francisco Lopez, of the convent of Salamanca.Father Fray Antonio Ruidiaz, of the convent of Valladolid.All the above were already priests. Those who came as choristers are the following:Fray Manuel de Escobedo, deacon, of the convent of Nuestra Señora, of Atocha.Fray Juan de Astudillo, deacon, of the convent of Santo Thomas, of Madrid.Fray Pedro Humanes, deacon, of the convent of San Pablo, of Sevilla.Fray Diego Constantino, of the convent of Atocha.Fray Martin de Oña y Ocadiz, of the convent of Burgos.Fray Diego Liaño, of the same convent.And Fray Francisco Novarin, an Asturian, son of Santo Domingo, of Mexico.And two religious lay-brothers: the first, Fray Francisco de Toledo, son of the convent of Guadalaxara; and the second, Fray Vicente de el Castillo, son of the convent of Burgos. In addition there were two others, who as above said remained in Mexico with the father vicar, Fray FranciscoVillalba, who could not return to the province because of his sentence of exile.[With that band also comes one Fray Domingo Mezquita, who had first gone to the Philippines in 1671, but after some years residence there had returned secretly to Spain. Moved again by the will of God, he returns to the islands where he dies after some years. Those missionaries are detained in Mexico for two years waiting for a ship. Finally a ship is bought at Acapulco in which is sent the royal situado, the Dominican religious, a mission band of sixty Recollects, and a few soldiers. After a voyage fraught with danger, for the ship is old and rotten, the harbor of Cavite is finally reached June 28, and as soon as all the cargo and passengers are safely off, it founders. The much-needed missionaries are distributed among the Philippine and Chinese missions.][Chapters xxxvii and xxxviii treat of the Chinese missions and the lives and work of certain fathers. Chapter xxxix notes the celebration of the intermediary chapter of 1696, and treats of members of the Dominican order who die during this period: namely, father Fray Diego Vilches, a Montañes native, who takes the habit at the Sevilla convent; and Doña Antonio de Jesus y Esguerra, a Spanish woman, and a member of the tertiary branch of the order. Chapters xl–xliii relate the foundation and progress of the beaterio of Santa Catharina, of Manila. The disputes between Archbishop Camacho and the orders (seeVOL. XLII, pp. 25–116) and the questions of the friars’ estates, are taken up in chapters xliv–xlvi. The following chapter records the results of the provincial chapter of April 10, 1698,and states the condition of both Philippine and Chinese missions. That chapter accepted the mission of San Luis Beltran (of which mention is made in an earlier chapter) in Pangasinan. The mission work of that district results in the intermarriage of Pangasinans and Alaguetes, and the idiom of Pangasinan becomes the common language. Chapter xlviii reviews the lives of prominent members of the order who die in this period: Fray Francisco Sanchez, Fray Francisco de Escalante, and Sister Jacinta de la Encarnacion, of the beaterio.]
[The above-named father is elected provincial in 1694. At that chapter meeting mention is made oftwo members of the order who have passed away—Fray Manuel Trigueros, who dies in China in 1693; and Sister Mariana Salzedo; of the tertiary branch of the order, a Spanish woman. In 1694 a band of thirty-eight religious arrives at the islands,22which has been collected in Spain by Fray Francisco Villalba, who has been exiled from the islands by order of the Audiencia in consequence of the Pardo troubles. Of the original number of forty religious in this band two remain in Mexico. The names of the thirty-eight men are as follows:]
The father lector, Fray Pedro Muñoz, son of the convent of Nuestra Señora, of Atocha.
The father lector, Fray Francisco Cantero, son of the convent of San Pablo, of Ezija.
Father Fray Vicente de el Riesgo, son of the convent of Leon.
The father lector, Fray Jayme Mimbela, son of the convent of Preachers of Zaragoça, and collegiate of the college of San Vicente, of the same city, who afterward became bishop of Santa Cruz, of the port of Perù, and later of Truxillo.
Father Fray Pedro de Santa Theresa, son of the very religious convent of Nuestra Señora, of Las Caldas.
Father Fray Fernando Diaz, son of the convent of San Pablo, of Palencia.
Father Fray Francisco Gonçalez de San Pedro, son of San Estevan, of Salamanca.
Father Fray Juan Cavallero, son of the convent of San Pablo, of Valladolid.
Father Fray Joseph Martin, of the convent of San Ginès, of Talavera.
Father Fray Alonso Robles, of the convent of Salamanca.
Father Fray Alonso Texedor, of the convent of Valladolid.
Father Fray Francisco Marzan, of the convent of Santo Thomas, of Avila.
Father Fray Marcos de Arroyuelo, of the convent of San Pablo, of Burgos.
Father Fray Juan Ruiz de Tovar, of the convent of Santo Domingo, of Oviedo.
Father Fray Francisco Gonçalez, of the convent of Salamanca.
Father Fray Juan Gonçalez, of the same convent.
Father Fray Fernando de la Motta, of the convent of Valladolid.
Father Fray Francisco de Escalante, of the convent of San Pedro Martir, of Toledo.
Father Fray Andres Lozano, of the convent of San Pablo, of Sevilla.
Father Fray Diego Ballesteros, son of the convent of Toledo.
Father Fray Manuel de Santa Cruz, of the convent of Avila.
Father Fray Geronimo Martin, of the convent of Valladolid.
Father Fray Lorenzo Fernandez, of the convent of San Pablo, of Sevilla.
Father Fray Joseph de el Rosario, of the convent of San Ildephonso of Zaragoça.
Father Fray Manuel Ruiz, of the convent of Salamanca.
Father Fray Pedro Vegas, of the convent of Santo Domingo, of Ocaña.
Father Fray Francisco Lopez, of the convent of Salamanca.
Father Fray Antonio Ruidiaz, of the convent of Valladolid.
All the above were already priests. Those who came as choristers are the following:
Fray Manuel de Escobedo, deacon, of the convent of Nuestra Señora, of Atocha.
Fray Juan de Astudillo, deacon, of the convent of Santo Thomas, of Madrid.
Fray Pedro Humanes, deacon, of the convent of San Pablo, of Sevilla.
Fray Diego Constantino, of the convent of Atocha.
Fray Martin de Oña y Ocadiz, of the convent of Burgos.
Fray Diego Liaño, of the same convent.
And Fray Francisco Novarin, an Asturian, son of Santo Domingo, of Mexico.
And two religious lay-brothers: the first, Fray Francisco de Toledo, son of the convent of Guadalaxara; and the second, Fray Vicente de el Castillo, son of the convent of Burgos. In addition there were two others, who as above said remained in Mexico with the father vicar, Fray FranciscoVillalba, who could not return to the province because of his sentence of exile.
[With that band also comes one Fray Domingo Mezquita, who had first gone to the Philippines in 1671, but after some years residence there had returned secretly to Spain. Moved again by the will of God, he returns to the islands where he dies after some years. Those missionaries are detained in Mexico for two years waiting for a ship. Finally a ship is bought at Acapulco in which is sent the royal situado, the Dominican religious, a mission band of sixty Recollects, and a few soldiers. After a voyage fraught with danger, for the ship is old and rotten, the harbor of Cavite is finally reached June 28, and as soon as all the cargo and passengers are safely off, it founders. The much-needed missionaries are distributed among the Philippine and Chinese missions.]
[Chapters xxxvii and xxxviii treat of the Chinese missions and the lives and work of certain fathers. Chapter xxxix notes the celebration of the intermediary chapter of 1696, and treats of members of the Dominican order who die during this period: namely, father Fray Diego Vilches, a Montañes native, who takes the habit at the Sevilla convent; and Doña Antonio de Jesus y Esguerra, a Spanish woman, and a member of the tertiary branch of the order. Chapters xl–xliii relate the foundation and progress of the beaterio of Santa Catharina, of Manila. The disputes between Archbishop Camacho and the orders (seeVOL. XLII, pp. 25–116) and the questions of the friars’ estates, are taken up in chapters xliv–xlvi. The following chapter records the results of the provincial chapter of April 10, 1698,and states the condition of both Philippine and Chinese missions. That chapter accepted the mission of San Luis Beltran (of which mention is made in an earlier chapter) in Pangasinan. The mission work of that district results in the intermarriage of Pangasinans and Alaguetes, and the idiom of Pangasinan becomes the common language. Chapter xlviii reviews the lives of prominent members of the order who die in this period: Fray Francisco Sanchez, Fray Francisco de Escalante, and Sister Jacinta de la Encarnacion, of the beaterio.]
Chapter XLIXNew reënforcement of religious, which arrived at this province, and the voyage of two of them to Kun-King.[In 1699 a band of thirty-seven missionaries reaches the province. They have been collected by Fray Francisco Villalba (his third mission) who escorts them to Acapulco.23Those missionaries are as follows:]The father lector, Fray Thomas Tocho, son of the royal convent of Santo Domingo, of Mallorca.The father lector, Fray Francisco de Barrera, son of the convent of Santa Maria, of Nieva.The father preacher, Fray Juan Martinez, son of the convent of San Pablo, of Burgos.The father lector, Fray Juan de Toro, son of the royal convent of San Pablo, of Sevilla.The father lector, Fray Antonio Diaz, son of the convent of San Pablo, of Valladolid.Father Fray Antonio Gonçalez Laso, son of the convent of La Puebla de los Angeles.Father Fray Phelipe Fernandez, son of the royal convent of Santa Maria, of Nieva.Father Fray Diego Perez de Matta, son of the royal convent of Santo Domingo, of Mexico.Father Fray Antonio de Argollanes, son of the convent of Santo Domingo, of Oviedo.Father Fray Joseph de Rezabal, son of the convent of San Pablo, of Victoria.Father Fray Domingo Salzedo, son of the convent of San Pablo, of Burgos.Father Fray Balthasar de Andueza, son of the convent of San Pablo, of Valladolid.Father Fray Antonio Rodriguez, son of the convent of Santo Domingo, of Ciudad de San-Tiago.Father Fray Juan Pinta, of the convent of San Pablo, of Valladolid.Father Fray Andres Gonçalez, of the convent of Santo Domingo, of San-Tiago.Brother Fray Francisco Petite, deacon, of the convent of San Pablo, of Valladolid.Brother Fray Bartholome Sabuquilla, deacon, of the convent of Santo Thomas, of Madrid.Brother Fray Manuel de Esqueda, deacon, of the convent of Santo Domingo, of Cadiz.Brother Fray Antonio Perez, deacon, of the convent of Santo Domingo, of Zamora.Brother Fray Mauro Falcon, deacon, of the convent of Santo Domingo, of San-Tiago.Brother Fray Antonio Zabala, deacon, of the convent of San Pablo, of Burgos.Brother Fray Juan Crespo, subdeacon, of the convent of San Pablo, of Valladolid.Brother Fray Francisco Cavallero, subdeacon, of the same convent.Brother Fray Francisco Molina, subdeacon, of the same convent.Brother Fray Bernardino Membride, subdeacon, of the same convent.Brother Fray Gregorio Vigil, acolyte of the convent of Santo Domingo, of Oviedo.Brother Fray Juan Matheos, acolyte, of the convent of San Estevan, of Salamanca.Brother Fray Pedro Campueñas, acolyte, of the convent of San Pablo, of Valladolid.Brother Fray Andres de Lubitero, acolyte, of the convent of San Estevan, of Salamanca.Brother Fray Miguel Velasco, acolyte, of the convent of Santo Domingo, of Mexico.Brother Fray Joseph de Palencia, acolyte, of the convent of San Pablo, of Valladolid.Brother Fray Joachin de la Torre, acolyte, of the convent of Santo Domingo, of Oxaca.Brother Fray Joseph Barba, lay-brother, of the convent of San Pablo, of Valladolid.Brother Fray Joseph Barba, lay-brother, of the convent of San Ildephonso, of Zaragoça.Brother Fray Domingo Sena, lay-brother, of the convent of San Pablo, of Valladolid.Brother Fray Martin de San Joseph, lay-brother, of the convent of Burgos.Brother Fray Joseph Pina, lay-brother, of the convent of Burgos.Besides these thirty-seven religious, came another, a Genoan, who was sent by the Propaganda, one Fray Thomas Sextri, of the Dominican convent of Turin. [The remainder of the chapter is occupiedwith the relation of the voyage to Tun-King by two of the above religious.][Chapter l mentions the intermediary chapter of May 1, 1700, and the state of the Philippine and other missions of the order. In Cagayan the missions of Zifun and those to the Mandayas are in a flourishing condition. Through the efforts of Fray Francisco de la Vega,24the earnest work of Fray Pedro Ximenez is carried on, and the fierce dwellers of the village of Calatug are reduced to the faith. The assembly earnestly charges the missionary at Fotol to bend all his energies to the conversion of the Mandayas. Fray Vicente de el Riesgo25is appointed to the mission of Ytugug, and he is charged with the reduction of Yogat and Paniqui; and well does he obey those injunctions. Not only does he reduce again the villages of Ytugug, Santa Rosa, and San Fernando, but also villages of Cagayan. “Besides that mission of Ytugug or Paniqui, another harvest field, no less abundant, had been discovered, in the very center of those mountains, on the side looking toward the east, in an extensive field called Zifun. There the venerable father, Fray Geronimo Ulloa, vicar of the village of Tuguegarao, filled with zeal for the reduction of those infidels, hadmade various raids in those mountains. That father was very fond of missions and had labored in others with zeal and fervor, and although he was now very old, and had in his charge so large a village as Tuguegarao, and was very far from those mountains, yet he was unable to restrain his zeal, and his desire for the welfare of souls. Hence burning with the ardor of youth, as soon as he was freed from the obstacles of the necessary occupations of his ministry, he entered those mountains alone in search of those straying souls in order to lure them to the flock of Christ, without stopping to consider dangers or discomforts in order that he might gain some souls for heaven.” So great is his success, and so many the souls that he reduces that the intermediary chapter gives him an associate, in order that the father may give all of his time to the mission work of Zifun.][Chapters li–lvii (which complete the volume) treat of the lives of various fathers and sisters of the order. In the biographical notices of these chapters, as well as in all the other biographical chapters of this volume, there is necessarily much on the mission work of the Dominicans; but the method of treatment is almost entirely from the standpoint of the individual, and offers no view of the mission work as a whole, or at least nothing new is added to the broader aspects of the work. Consequently, we do not present anything from those chapters in this survey of Dominican missions.]
Chapter XLIXNew reënforcement of religious, which arrived at this province, and the voyage of two of them to Kun-King.
New reënforcement of religious, which arrived at this province, and the voyage of two of them to Kun-King.
New reënforcement of religious, which arrived at this province, and the voyage of two of them to Kun-King.
[In 1699 a band of thirty-seven missionaries reaches the province. They have been collected by Fray Francisco Villalba (his third mission) who escorts them to Acapulco.23Those missionaries are as follows:]The father lector, Fray Thomas Tocho, son of the royal convent of Santo Domingo, of Mallorca.The father lector, Fray Francisco de Barrera, son of the convent of Santa Maria, of Nieva.The father preacher, Fray Juan Martinez, son of the convent of San Pablo, of Burgos.The father lector, Fray Juan de Toro, son of the royal convent of San Pablo, of Sevilla.The father lector, Fray Antonio Diaz, son of the convent of San Pablo, of Valladolid.Father Fray Antonio Gonçalez Laso, son of the convent of La Puebla de los Angeles.Father Fray Phelipe Fernandez, son of the royal convent of Santa Maria, of Nieva.Father Fray Diego Perez de Matta, son of the royal convent of Santo Domingo, of Mexico.Father Fray Antonio de Argollanes, son of the convent of Santo Domingo, of Oviedo.Father Fray Joseph de Rezabal, son of the convent of San Pablo, of Victoria.Father Fray Domingo Salzedo, son of the convent of San Pablo, of Burgos.Father Fray Balthasar de Andueza, son of the convent of San Pablo, of Valladolid.Father Fray Antonio Rodriguez, son of the convent of Santo Domingo, of Ciudad de San-Tiago.Father Fray Juan Pinta, of the convent of San Pablo, of Valladolid.Father Fray Andres Gonçalez, of the convent of Santo Domingo, of San-Tiago.Brother Fray Francisco Petite, deacon, of the convent of San Pablo, of Valladolid.Brother Fray Bartholome Sabuquilla, deacon, of the convent of Santo Thomas, of Madrid.Brother Fray Manuel de Esqueda, deacon, of the convent of Santo Domingo, of Cadiz.Brother Fray Antonio Perez, deacon, of the convent of Santo Domingo, of Zamora.Brother Fray Mauro Falcon, deacon, of the convent of Santo Domingo, of San-Tiago.Brother Fray Antonio Zabala, deacon, of the convent of San Pablo, of Burgos.Brother Fray Juan Crespo, subdeacon, of the convent of San Pablo, of Valladolid.Brother Fray Francisco Cavallero, subdeacon, of the same convent.Brother Fray Francisco Molina, subdeacon, of the same convent.Brother Fray Bernardino Membride, subdeacon, of the same convent.Brother Fray Gregorio Vigil, acolyte of the convent of Santo Domingo, of Oviedo.Brother Fray Juan Matheos, acolyte, of the convent of San Estevan, of Salamanca.Brother Fray Pedro Campueñas, acolyte, of the convent of San Pablo, of Valladolid.Brother Fray Andres de Lubitero, acolyte, of the convent of San Estevan, of Salamanca.Brother Fray Miguel Velasco, acolyte, of the convent of Santo Domingo, of Mexico.Brother Fray Joseph de Palencia, acolyte, of the convent of San Pablo, of Valladolid.Brother Fray Joachin de la Torre, acolyte, of the convent of Santo Domingo, of Oxaca.Brother Fray Joseph Barba, lay-brother, of the convent of San Pablo, of Valladolid.Brother Fray Joseph Barba, lay-brother, of the convent of San Ildephonso, of Zaragoça.Brother Fray Domingo Sena, lay-brother, of the convent of San Pablo, of Valladolid.Brother Fray Martin de San Joseph, lay-brother, of the convent of Burgos.Brother Fray Joseph Pina, lay-brother, of the convent of Burgos.Besides these thirty-seven religious, came another, a Genoan, who was sent by the Propaganda, one Fray Thomas Sextri, of the Dominican convent of Turin. [The remainder of the chapter is occupiedwith the relation of the voyage to Tun-King by two of the above religious.][Chapter l mentions the intermediary chapter of May 1, 1700, and the state of the Philippine and other missions of the order. In Cagayan the missions of Zifun and those to the Mandayas are in a flourishing condition. Through the efforts of Fray Francisco de la Vega,24the earnest work of Fray Pedro Ximenez is carried on, and the fierce dwellers of the village of Calatug are reduced to the faith. The assembly earnestly charges the missionary at Fotol to bend all his energies to the conversion of the Mandayas. Fray Vicente de el Riesgo25is appointed to the mission of Ytugug, and he is charged with the reduction of Yogat and Paniqui; and well does he obey those injunctions. Not only does he reduce again the villages of Ytugug, Santa Rosa, and San Fernando, but also villages of Cagayan. “Besides that mission of Ytugug or Paniqui, another harvest field, no less abundant, had been discovered, in the very center of those mountains, on the side looking toward the east, in an extensive field called Zifun. There the venerable father, Fray Geronimo Ulloa, vicar of the village of Tuguegarao, filled with zeal for the reduction of those infidels, hadmade various raids in those mountains. That father was very fond of missions and had labored in others with zeal and fervor, and although he was now very old, and had in his charge so large a village as Tuguegarao, and was very far from those mountains, yet he was unable to restrain his zeal, and his desire for the welfare of souls. Hence burning with the ardor of youth, as soon as he was freed from the obstacles of the necessary occupations of his ministry, he entered those mountains alone in search of those straying souls in order to lure them to the flock of Christ, without stopping to consider dangers or discomforts in order that he might gain some souls for heaven.” So great is his success, and so many the souls that he reduces that the intermediary chapter gives him an associate, in order that the father may give all of his time to the mission work of Zifun.][Chapters li–lvii (which complete the volume) treat of the lives of various fathers and sisters of the order. In the biographical notices of these chapters, as well as in all the other biographical chapters of this volume, there is necessarily much on the mission work of the Dominicans; but the method of treatment is almost entirely from the standpoint of the individual, and offers no view of the mission work as a whole, or at least nothing new is added to the broader aspects of the work. Consequently, we do not present anything from those chapters in this survey of Dominican missions.]
[In 1699 a band of thirty-seven missionaries reaches the province. They have been collected by Fray Francisco Villalba (his third mission) who escorts them to Acapulco.23Those missionaries are as follows:]
The father lector, Fray Thomas Tocho, son of the royal convent of Santo Domingo, of Mallorca.
The father lector, Fray Francisco de Barrera, son of the convent of Santa Maria, of Nieva.
The father preacher, Fray Juan Martinez, son of the convent of San Pablo, of Burgos.
The father lector, Fray Juan de Toro, son of the royal convent of San Pablo, of Sevilla.
The father lector, Fray Antonio Diaz, son of the convent of San Pablo, of Valladolid.
Father Fray Antonio Gonçalez Laso, son of the convent of La Puebla de los Angeles.
Father Fray Phelipe Fernandez, son of the royal convent of Santa Maria, of Nieva.
Father Fray Diego Perez de Matta, son of the royal convent of Santo Domingo, of Mexico.
Father Fray Antonio de Argollanes, son of the convent of Santo Domingo, of Oviedo.
Father Fray Joseph de Rezabal, son of the convent of San Pablo, of Victoria.
Father Fray Domingo Salzedo, son of the convent of San Pablo, of Burgos.
Father Fray Balthasar de Andueza, son of the convent of San Pablo, of Valladolid.
Father Fray Antonio Rodriguez, son of the convent of Santo Domingo, of Ciudad de San-Tiago.
Father Fray Juan Pinta, of the convent of San Pablo, of Valladolid.
Father Fray Andres Gonçalez, of the convent of Santo Domingo, of San-Tiago.
Brother Fray Francisco Petite, deacon, of the convent of San Pablo, of Valladolid.
Brother Fray Bartholome Sabuquilla, deacon, of the convent of Santo Thomas, of Madrid.
Brother Fray Manuel de Esqueda, deacon, of the convent of Santo Domingo, of Cadiz.
Brother Fray Antonio Perez, deacon, of the convent of Santo Domingo, of Zamora.
Brother Fray Mauro Falcon, deacon, of the convent of Santo Domingo, of San-Tiago.
Brother Fray Antonio Zabala, deacon, of the convent of San Pablo, of Burgos.
Brother Fray Juan Crespo, subdeacon, of the convent of San Pablo, of Valladolid.
Brother Fray Francisco Cavallero, subdeacon, of the same convent.
Brother Fray Francisco Molina, subdeacon, of the same convent.
Brother Fray Bernardino Membride, subdeacon, of the same convent.
Brother Fray Gregorio Vigil, acolyte of the convent of Santo Domingo, of Oviedo.
Brother Fray Juan Matheos, acolyte, of the convent of San Estevan, of Salamanca.
Brother Fray Pedro Campueñas, acolyte, of the convent of San Pablo, of Valladolid.
Brother Fray Andres de Lubitero, acolyte, of the convent of San Estevan, of Salamanca.
Brother Fray Miguel Velasco, acolyte, of the convent of Santo Domingo, of Mexico.
Brother Fray Joseph de Palencia, acolyte, of the convent of San Pablo, of Valladolid.
Brother Fray Joachin de la Torre, acolyte, of the convent of Santo Domingo, of Oxaca.
Brother Fray Joseph Barba, lay-brother, of the convent of San Pablo, of Valladolid.
Brother Fray Joseph Barba, lay-brother, of the convent of San Ildephonso, of Zaragoça.
Brother Fray Domingo Sena, lay-brother, of the convent of San Pablo, of Valladolid.
Brother Fray Martin de San Joseph, lay-brother, of the convent of Burgos.
Brother Fray Joseph Pina, lay-brother, of the convent of Burgos.
Besides these thirty-seven religious, came another, a Genoan, who was sent by the Propaganda, one Fray Thomas Sextri, of the Dominican convent of Turin. [The remainder of the chapter is occupiedwith the relation of the voyage to Tun-King by two of the above religious.]
[Chapter l mentions the intermediary chapter of May 1, 1700, and the state of the Philippine and other missions of the order. In Cagayan the missions of Zifun and those to the Mandayas are in a flourishing condition. Through the efforts of Fray Francisco de la Vega,24the earnest work of Fray Pedro Ximenez is carried on, and the fierce dwellers of the village of Calatug are reduced to the faith. The assembly earnestly charges the missionary at Fotol to bend all his energies to the conversion of the Mandayas. Fray Vicente de el Riesgo25is appointed to the mission of Ytugug, and he is charged with the reduction of Yogat and Paniqui; and well does he obey those injunctions. Not only does he reduce again the villages of Ytugug, Santa Rosa, and San Fernando, but also villages of Cagayan. “Besides that mission of Ytugug or Paniqui, another harvest field, no less abundant, had been discovered, in the very center of those mountains, on the side looking toward the east, in an extensive field called Zifun. There the venerable father, Fray Geronimo Ulloa, vicar of the village of Tuguegarao, filled with zeal for the reduction of those infidels, hadmade various raids in those mountains. That father was very fond of missions and had labored in others with zeal and fervor, and although he was now very old, and had in his charge so large a village as Tuguegarao, and was very far from those mountains, yet he was unable to restrain his zeal, and his desire for the welfare of souls. Hence burning with the ardor of youth, as soon as he was freed from the obstacles of the necessary occupations of his ministry, he entered those mountains alone in search of those straying souls in order to lure them to the flock of Christ, without stopping to consider dangers or discomforts in order that he might gain some souls for heaven.” So great is his success, and so many the souls that he reduces that the intermediary chapter gives him an associate, in order that the father may give all of his time to the mission work of Zifun.]
[Chapters li–lvii (which complete the volume) treat of the lives of various fathers and sisters of the order. In the biographical notices of these chapters, as well as in all the other biographical chapters of this volume, there is necessarily much on the mission work of the Dominicans; but the method of treatment is almost entirely from the standpoint of the individual, and offers no view of the mission work as a whole, or at least nothing new is added to the broader aspects of the work. Consequently, we do not present anything from those chapters in this survey of Dominican missions.]