1The title-page of this book reads in English thus: “Religious hospital work [conducted] by the sons of our pious father and patriarch, the father of the poor, St. John of God, in his province of San Raphael of the Philipinas Islands: a condensed epitome of its foundation, progress, and present condition, in succinct and instructive style. Dedicated to the very reverend father Fray Alonso de Jesus y Ortega, general of the same holy hospital order, by the reverend father Fray Antonio de Arze, vicar provincial and visitor, and prior of the convent at Manila—in obedience to whom it was written by Fray Juan Manuel Maldonado de Puga, a religious and priest; preacher, master of novices, and chaplain rector in the same convent of Manila. Year of 1742.” The dedication to the general, by Antonio de Arze, is dated at Manila, July 14, 1740. The book is approved by Fray Pedro de Zaragoza, of the same order, at Ocaña, February 26, 1742; and permission for its issue is given by the general of the order at Granada, September 28 following. It is approved by Father Martin Garcia, S.J., “synodal examiner of this archbishopric and that of Sevilla, and of the bishoprics of Malaga and Barzelona,” at Granada, on September 20; and the license by the ordinary is dated at Granada, on September 26. The approval of the book by the Inquisition is signed by Fray Pablo de Ezija, a Capuchin, at Granada, June 12 of the same year; and finally, the permission of the royal Council to print it is dated at Madrid, on July 9. The colophon reads: “Printed at Granada, by Joseph de la Puerta, printer and seller of books: year of 1742.”↑2The same as Frenchentresol; apparently equivalent to the English word “basement,” and referring to the space left under Filipino buildings.↑3Spanish,azucar rosado; described by Dominguez as “sugar cooked to the point of caramel, to which is added a little lemon juice, so that the sugar remains [granulated] like sponge sugar, thus serving, with water, for a refreshing drink.”↑4These signatures indicate that the opinion rendered by the Jesuits dates back of 1717, since in that year Clain died; it is probably earlier than 1708, since in that year Arias and Bobadilla went to the Palaos Islands (Murillo Velarde,Hist. de Philipinas, fol. 377 verso).↑5Palma brava: the common name ofLivistonia rotundifolia, of the orderPalmæ; see Merrill’sDictionary of the Plant Names of the Philippines(Manila, 1903).↑6Of interest in this connection is Herrmann Sokeland’s “Ancient Desemers or Steelyards,” inAnnual Reportof Smithsonian Institution, 1900, pp. 551–364. It is well illustrated with engravings of various primitive weighing instruments which are preserved in the museums of Berlin, Germany, some of which came from Thibet and India.↑7Apparently meaning here, not the Castilian language in general, but as spoken in the islands.↑8The marco is a weight equivalent to the half of a libra, and is used for weighing gold and silver. The marco of gold is divided into fifty castellanos, and that of silver into eight onzas. (Barcia.)↑9Albarejo(oralberjon): a provincial term (used in La Mancha), applied, like the Catalancandeal, to a variety of white wheat. (Barcia.)↑10Spanishtumbaga(from Malaytambâga, copper): an alloy of copper and zinc, or a species of brass, with an excess of zinc; also known as “Dutch gold” and “pinchbeck.”↑11In the Spanish text,extension; but this is apparently a misprint for some other word, for which, in accordance with the obvious meaning, we substitute “suppression.” At the beginning of Maldonado’s work is printed a list of errata therein, thirty-two in number; this is followed by the naïve remark, “There are some others, which the discreet reader can correct.”↑12Spanish,Pico de oro; the same as the Greek Chrysostom.↑13The wordcaballeríahas many meanings, but probably only two are here involved; these are found in the supplement to Domínguez’sDiccionario nacional(ed. of 1878). One is, “In the Indias it is understood as the distribution of lands or seigniorial domains granted to the settlers or conquistadors in a country.” It is possible that the text refers to some of those military allotments, which might have descended unbroken to Maldonado’s time; but it is much more probable that he uses the word in the sense of a measure for land.Caballería, in Andalusia, means also the area of sixty fanegas (or 3.8758 hectares) of land.↑14This sentence sounds somewhat contradictory to the following one; but it is the literal rendering of the Spanish,se graduaron con prelacion de los Legados à las deudas de Justicia. This is but one of many uncertainties in the text of Maldonado’s work which presumably arise from the blunders of native amanuenses which he mentions at the beginning of chapter xvii; the translation is as close as possible, but in various places has been necessarily made more free than is usual in this series, in order to render intelligible involved, elliptical, or even apparently erroneous phraseology.↑15In the text,Escudo—a rather surprising and foreign use of this word instead ofcorona.↑16In the text,Tierras Tubiganes:tubiganis the Tagal word for Spanishaguanoso, meaning “wet,” or “irrigated.”↑17In the text,simenteras tabalcanes; but the wordtabalcandoes not appear in Tagal dictionaries, and is probably a misprint fortubigan, as a result of some error by Maldonado’s native copyists.Quiñonin Spanish means “share” or “portion,” usually of profit in an enterprise; but here it is evidently the Hispanicized form of the Tagalqiñong, which is defined by Noceda and Sanlucar as a land measure equivalent to 100 brazas square of area.↑18That is, the founder of the order, St. John of God.↑19Montero y Vidal says (Hist. de Filipinas, i, p. 463, note) of theobras pias: “In 1880 they possessed a capital of 2½ millions of pesos, belonging to the following religious bodies: Discalced Augustinians, 127,938 pesos fuertes;idemat Cavite, 33,117; Order of St. Francis, 500,840; Order of St. Dominic, 205,092; the [archiepiscopal] see, 88,155; House of Misericordia, 811,154; the city, 37,272; the privileged confraternities, 97,617.” See ourVOL. XXVIII, p. 298, note 138.↑20An interesting account of this legacy is given by Uriarte in his history of the Misericordia (q.v.,ante). Lobo, a native of Viana, in Portugal, died on September 8, 1709, at Agaña in the Marianas Islands, “having executed a power of attorney for disposing of his estate, in which he left the board of the holy Misericordia as his executor, declaring his mother, Isabel Gonzales Lobo—a widow, and a resident in the said town [i.e., Viana]—the heiress of his property, in case she had survived him. If not, he named his soul as his heir, with the declaration that although he had in the said town married Victoria de Silva he had no children by her, nor had she brought him a dowry at the time and when they contracted matrimony.” The Misericordia made inquiries in Spain to ascertain whether the mother were still alive, and the wife brought in a claim for part of Lobo’s property; it also appeared that the deceased had left a sealed will with his uncle, Francisco Martinez Casados, in Viana. Not until 1723 did the papers arrive from Spain to settle the difficulties attending this will; it seems to have been decided earlier that Victoria de Silva was entitled to one-half of the property gained by Lobo during the period of their marriage [bienes gananciales], but the Misericordia refused to pay out any money until the said documents should arrive from Spain; also that board administered a large sum of money belonging to Lobo, which was lent to General Miguel Martinez at interest, and could not be repaid for several years, especially as his estate was long in probate and greatly decreased in value. “Accordingly, even if the conveyance of the share belonging to the said Victoria de Silva could have been made, there was no opportunity for it.” Nothing further is said about Victoria, but the inference is that she had by 1723 died, or dropped out of sight, or was unable to push her claims further. At all events, the Misericordia, according to Uriarte, sold the property and distributed the proceeds according to the terms of Lobo’s will—having first consulted the learned doctors of the Manila universities as to their justification in doing so, who fully sustained the board’s course; it followed, then, that their procedure was lawful and Christian, and that they were not to blame for the delays which occasioned the final disposition of the estate of Lobo. The opinion of the Jesuit university is reproduced in full; it is dated November 2, 1727, and signed by the licentiate Don Francisco Fernandez Thoribio (apparently an auditor who held the chair of civil law in the university) and Father Pedro Murillo Velarde, and is fortified by numerous citations from canons. They decide that, Lobo in his last will “having left his soul as the heir of his property, that means only the direction that all of it may and should be spent in suffrages, alms, pious foundations, and other ways which can result for the relief and welfare of his soul; and in saying that he ‘gives to the honorable steward and deputies of the Board all his own faculty, amply and sufficiently,’ he means that he leaves to the judgment of the said Board the disposal of his goods, in such manner as shall, according to the circumstances, appear most to the pleasure of God, and the welfare and relief of his soul. Accordingly, in virtue of the said power and faculty the said honorable steward and deputies have authority to proceed to the execution of the will, in the manner which we propose.” They approve of the bequests made by Lobo for three chaplaincies; for the aid of the seminary of Santa Isabel and the support of orphan girls; and for masses for the souls in purgatory. They recommend that the girls of Santa Isabel set aside the masses and prayers of a certain day for the repose of Lobo’s soul, for which shall also be said a thousand masses; and that an offering be yearly made from this estate for the aid of the home for wayward girls, in which a day shall also be observed with prayers for Lobo’s soul. No mention of Victoria de Silva is made in this opinion.↑21Alguazil: one of the many words of law and administration derived by the Spaniards from the Arabs. The word was originally, according to Dozy,al-vacil, which was fromal-wazir, “vizier.” Under the Arabs it was used to denote an officer of high rank, equivalent todux. The governors of provinces under the Ommiade Khalifs sometimes received the title by way of extra dignity. The Christians used the word down to the fourteenth century as an equivalent to judge of first instance. Descending lower, in time it came to designate an officer of the court, the bailiff—in which sense onlyalguacilis now used. (H. E. Watts, in note to his edition ofDon Quixote[London, 1895], iv, p. 14.)↑22Gozos: “verses in praise of the Virgin or of the saints, in which certain words are repeated at the end of every couplet” (Velázquez).↑23In 1686 the Dominicans in Filipinas were strictly forbidden to drink chocolate. This ordinance was observed for several years, until chocolate became so cheap and so generally used (even by the poorest Indians and negroes) that it came to be regarded as a necessity rather than a delicacy, and the prohibition was removed from the friars. (Salazar,Hist. Sant. Rosario, p. 379.)The culture of the cacao (Theobroma cacao), from the seeds of which chocolate is prepared, was introduced from Nueva España into the Philippines under the rule of Governor Diego de Salcedo. Murillo Velarde accredits this to the Jesuit Juan Davila (Hist. de Philipinas, fol. 395 v.): “He cared for both the temporal and spiritual good of the Indians, endeavoring that they should possess some means of gain which would cause them to remain permanently in the villages, in order to remove the difficulties which ensued from their wandering hither and yon—for, going about in this manner, they were not instructed in the Christian doctrine or in Christian morals—besides other damages which they cause. For this purpose he interceded with the governor, Don Diego de Salcedo, to cause to be brought from Nueva España some shoots of cacao, in order to plant them in Bisayas. The governor accordingly obtained them, while the father was at Carigara, where a plantation was begun with good results; and from that place it has spread to other villages and islands of Pintados—with great benefit to those Indians, and to the general advantage of all the islands; for this beverage is more necessary here than in other regions. It is especially so for the ministers [of religion], who go about in continual voyages and navigations, very often without having the comfort of having any other provision or nourishment.” Father Davila was born in Sevilla in 1615, entered the Jesuit order at the age of fifteen; and was ordained in 1639. For a time he was minister in the college for Irishmen in Sevilla. He came to the islands in 1643, and labored in the Bisayan missions for many years; he died in Ylog, Negros, June 20, 1706. For seven years before his death he suffered from a malignant cancer in the face. Concepción says (Hist. de Philipinas, ix, p. 150): “Chocolate is a great aid to feeble stomachs; and cacao is now produced in such abundance that it serves as the common beverage of every class of people, although it is true that some islands produce it of better quality and richness than do others.”The introduction of the cacao which was made in 1670 (seeVOL. XX, p. 198) is reconciled with that by Davila thus, by Blanco (Flora, ed. 1845, p. 420): “It is very probable that with the remittance of cacao plants which came from America at his order, some others were brought over by private persons; and thus, at the same time when the cacao was spreading through Carigara (where Father Davila was laboring) and through other regions, it would also be cultivated by Tagals. In the year 1674, when Father Ignacio de Mercado was parish priest of Lipa, he says that he distributed seeds of this tree to many persons.” The allusion here to Tagals refers to San Agustin’s statement that the plant of cacao brought over by Pedro Brabo in 1670 was stolen from him by an Indian of Lipa, named Juan del Aguila, who hid and cultivated it; and thence it spread throughout the islands.↑24There is some uncertainty in the Spanish text, which reads,Cirujano dozientos; y quarenta el Sacristan Mayor. Apparently there is some typographical error in the punctuation; but there is no means of verifying the fact involved.↑25The money in the communal fund of the Chinese in the Parián was calledLapuat, and in 1718 amounted to more than 20,000 pesos (Concepción,Hist. de Philipinas, ix, p. 234).↑
1The title-page of this book reads in English thus: “Religious hospital work [conducted] by the sons of our pious father and patriarch, the father of the poor, St. John of God, in his province of San Raphael of the Philipinas Islands: a condensed epitome of its foundation, progress, and present condition, in succinct and instructive style. Dedicated to the very reverend father Fray Alonso de Jesus y Ortega, general of the same holy hospital order, by the reverend father Fray Antonio de Arze, vicar provincial and visitor, and prior of the convent at Manila—in obedience to whom it was written by Fray Juan Manuel Maldonado de Puga, a religious and priest; preacher, master of novices, and chaplain rector in the same convent of Manila. Year of 1742.” The dedication to the general, by Antonio de Arze, is dated at Manila, July 14, 1740. The book is approved by Fray Pedro de Zaragoza, of the same order, at Ocaña, February 26, 1742; and permission for its issue is given by the general of the order at Granada, September 28 following. It is approved by Father Martin Garcia, S.J., “synodal examiner of this archbishopric and that of Sevilla, and of the bishoprics of Malaga and Barzelona,” at Granada, on September 20; and the license by the ordinary is dated at Granada, on September 26. The approval of the book by the Inquisition is signed by Fray Pablo de Ezija, a Capuchin, at Granada, June 12 of the same year; and finally, the permission of the royal Council to print it is dated at Madrid, on July 9. The colophon reads: “Printed at Granada, by Joseph de la Puerta, printer and seller of books: year of 1742.”↑2The same as Frenchentresol; apparently equivalent to the English word “basement,” and referring to the space left under Filipino buildings.↑3Spanish,azucar rosado; described by Dominguez as “sugar cooked to the point of caramel, to which is added a little lemon juice, so that the sugar remains [granulated] like sponge sugar, thus serving, with water, for a refreshing drink.”↑4These signatures indicate that the opinion rendered by the Jesuits dates back of 1717, since in that year Clain died; it is probably earlier than 1708, since in that year Arias and Bobadilla went to the Palaos Islands (Murillo Velarde,Hist. de Philipinas, fol. 377 verso).↑5Palma brava: the common name ofLivistonia rotundifolia, of the orderPalmæ; see Merrill’sDictionary of the Plant Names of the Philippines(Manila, 1903).↑6Of interest in this connection is Herrmann Sokeland’s “Ancient Desemers or Steelyards,” inAnnual Reportof Smithsonian Institution, 1900, pp. 551–364. It is well illustrated with engravings of various primitive weighing instruments which are preserved in the museums of Berlin, Germany, some of which came from Thibet and India.↑7Apparently meaning here, not the Castilian language in general, but as spoken in the islands.↑8The marco is a weight equivalent to the half of a libra, and is used for weighing gold and silver. The marco of gold is divided into fifty castellanos, and that of silver into eight onzas. (Barcia.)↑9Albarejo(oralberjon): a provincial term (used in La Mancha), applied, like the Catalancandeal, to a variety of white wheat. (Barcia.)↑10Spanishtumbaga(from Malaytambâga, copper): an alloy of copper and zinc, or a species of brass, with an excess of zinc; also known as “Dutch gold” and “pinchbeck.”↑11In the Spanish text,extension; but this is apparently a misprint for some other word, for which, in accordance with the obvious meaning, we substitute “suppression.” At the beginning of Maldonado’s work is printed a list of errata therein, thirty-two in number; this is followed by the naïve remark, “There are some others, which the discreet reader can correct.”↑12Spanish,Pico de oro; the same as the Greek Chrysostom.↑13The wordcaballeríahas many meanings, but probably only two are here involved; these are found in the supplement to Domínguez’sDiccionario nacional(ed. of 1878). One is, “In the Indias it is understood as the distribution of lands or seigniorial domains granted to the settlers or conquistadors in a country.” It is possible that the text refers to some of those military allotments, which might have descended unbroken to Maldonado’s time; but it is much more probable that he uses the word in the sense of a measure for land.Caballería, in Andalusia, means also the area of sixty fanegas (or 3.8758 hectares) of land.↑14This sentence sounds somewhat contradictory to the following one; but it is the literal rendering of the Spanish,se graduaron con prelacion de los Legados à las deudas de Justicia. This is but one of many uncertainties in the text of Maldonado’s work which presumably arise from the blunders of native amanuenses which he mentions at the beginning of chapter xvii; the translation is as close as possible, but in various places has been necessarily made more free than is usual in this series, in order to render intelligible involved, elliptical, or even apparently erroneous phraseology.↑15In the text,Escudo—a rather surprising and foreign use of this word instead ofcorona.↑16In the text,Tierras Tubiganes:tubiganis the Tagal word for Spanishaguanoso, meaning “wet,” or “irrigated.”↑17In the text,simenteras tabalcanes; but the wordtabalcandoes not appear in Tagal dictionaries, and is probably a misprint fortubigan, as a result of some error by Maldonado’s native copyists.Quiñonin Spanish means “share” or “portion,” usually of profit in an enterprise; but here it is evidently the Hispanicized form of the Tagalqiñong, which is defined by Noceda and Sanlucar as a land measure equivalent to 100 brazas square of area.↑18That is, the founder of the order, St. John of God.↑19Montero y Vidal says (Hist. de Filipinas, i, p. 463, note) of theobras pias: “In 1880 they possessed a capital of 2½ millions of pesos, belonging to the following religious bodies: Discalced Augustinians, 127,938 pesos fuertes;idemat Cavite, 33,117; Order of St. Francis, 500,840; Order of St. Dominic, 205,092; the [archiepiscopal] see, 88,155; House of Misericordia, 811,154; the city, 37,272; the privileged confraternities, 97,617.” See ourVOL. XXVIII, p. 298, note 138.↑20An interesting account of this legacy is given by Uriarte in his history of the Misericordia (q.v.,ante). Lobo, a native of Viana, in Portugal, died on September 8, 1709, at Agaña in the Marianas Islands, “having executed a power of attorney for disposing of his estate, in which he left the board of the holy Misericordia as his executor, declaring his mother, Isabel Gonzales Lobo—a widow, and a resident in the said town [i.e., Viana]—the heiress of his property, in case she had survived him. If not, he named his soul as his heir, with the declaration that although he had in the said town married Victoria de Silva he had no children by her, nor had she brought him a dowry at the time and when they contracted matrimony.” The Misericordia made inquiries in Spain to ascertain whether the mother were still alive, and the wife brought in a claim for part of Lobo’s property; it also appeared that the deceased had left a sealed will with his uncle, Francisco Martinez Casados, in Viana. Not until 1723 did the papers arrive from Spain to settle the difficulties attending this will; it seems to have been decided earlier that Victoria de Silva was entitled to one-half of the property gained by Lobo during the period of their marriage [bienes gananciales], but the Misericordia refused to pay out any money until the said documents should arrive from Spain; also that board administered a large sum of money belonging to Lobo, which was lent to General Miguel Martinez at interest, and could not be repaid for several years, especially as his estate was long in probate and greatly decreased in value. “Accordingly, even if the conveyance of the share belonging to the said Victoria de Silva could have been made, there was no opportunity for it.” Nothing further is said about Victoria, but the inference is that she had by 1723 died, or dropped out of sight, or was unable to push her claims further. At all events, the Misericordia, according to Uriarte, sold the property and distributed the proceeds according to the terms of Lobo’s will—having first consulted the learned doctors of the Manila universities as to their justification in doing so, who fully sustained the board’s course; it followed, then, that their procedure was lawful and Christian, and that they were not to blame for the delays which occasioned the final disposition of the estate of Lobo. The opinion of the Jesuit university is reproduced in full; it is dated November 2, 1727, and signed by the licentiate Don Francisco Fernandez Thoribio (apparently an auditor who held the chair of civil law in the university) and Father Pedro Murillo Velarde, and is fortified by numerous citations from canons. They decide that, Lobo in his last will “having left his soul as the heir of his property, that means only the direction that all of it may and should be spent in suffrages, alms, pious foundations, and other ways which can result for the relief and welfare of his soul; and in saying that he ‘gives to the honorable steward and deputies of the Board all his own faculty, amply and sufficiently,’ he means that he leaves to the judgment of the said Board the disposal of his goods, in such manner as shall, according to the circumstances, appear most to the pleasure of God, and the welfare and relief of his soul. Accordingly, in virtue of the said power and faculty the said honorable steward and deputies have authority to proceed to the execution of the will, in the manner which we propose.” They approve of the bequests made by Lobo for three chaplaincies; for the aid of the seminary of Santa Isabel and the support of orphan girls; and for masses for the souls in purgatory. They recommend that the girls of Santa Isabel set aside the masses and prayers of a certain day for the repose of Lobo’s soul, for which shall also be said a thousand masses; and that an offering be yearly made from this estate for the aid of the home for wayward girls, in which a day shall also be observed with prayers for Lobo’s soul. No mention of Victoria de Silva is made in this opinion.↑21Alguazil: one of the many words of law and administration derived by the Spaniards from the Arabs. The word was originally, according to Dozy,al-vacil, which was fromal-wazir, “vizier.” Under the Arabs it was used to denote an officer of high rank, equivalent todux. The governors of provinces under the Ommiade Khalifs sometimes received the title by way of extra dignity. The Christians used the word down to the fourteenth century as an equivalent to judge of first instance. Descending lower, in time it came to designate an officer of the court, the bailiff—in which sense onlyalguacilis now used. (H. E. Watts, in note to his edition ofDon Quixote[London, 1895], iv, p. 14.)↑22Gozos: “verses in praise of the Virgin or of the saints, in which certain words are repeated at the end of every couplet” (Velázquez).↑23In 1686 the Dominicans in Filipinas were strictly forbidden to drink chocolate. This ordinance was observed for several years, until chocolate became so cheap and so generally used (even by the poorest Indians and negroes) that it came to be regarded as a necessity rather than a delicacy, and the prohibition was removed from the friars. (Salazar,Hist. Sant. Rosario, p. 379.)The culture of the cacao (Theobroma cacao), from the seeds of which chocolate is prepared, was introduced from Nueva España into the Philippines under the rule of Governor Diego de Salcedo. Murillo Velarde accredits this to the Jesuit Juan Davila (Hist. de Philipinas, fol. 395 v.): “He cared for both the temporal and spiritual good of the Indians, endeavoring that they should possess some means of gain which would cause them to remain permanently in the villages, in order to remove the difficulties which ensued from their wandering hither and yon—for, going about in this manner, they were not instructed in the Christian doctrine or in Christian morals—besides other damages which they cause. For this purpose he interceded with the governor, Don Diego de Salcedo, to cause to be brought from Nueva España some shoots of cacao, in order to plant them in Bisayas. The governor accordingly obtained them, while the father was at Carigara, where a plantation was begun with good results; and from that place it has spread to other villages and islands of Pintados—with great benefit to those Indians, and to the general advantage of all the islands; for this beverage is more necessary here than in other regions. It is especially so for the ministers [of religion], who go about in continual voyages and navigations, very often without having the comfort of having any other provision or nourishment.” Father Davila was born in Sevilla in 1615, entered the Jesuit order at the age of fifteen; and was ordained in 1639. For a time he was minister in the college for Irishmen in Sevilla. He came to the islands in 1643, and labored in the Bisayan missions for many years; he died in Ylog, Negros, June 20, 1706. For seven years before his death he suffered from a malignant cancer in the face. Concepción says (Hist. de Philipinas, ix, p. 150): “Chocolate is a great aid to feeble stomachs; and cacao is now produced in such abundance that it serves as the common beverage of every class of people, although it is true that some islands produce it of better quality and richness than do others.”The introduction of the cacao which was made in 1670 (seeVOL. XX, p. 198) is reconciled with that by Davila thus, by Blanco (Flora, ed. 1845, p. 420): “It is very probable that with the remittance of cacao plants which came from America at his order, some others were brought over by private persons; and thus, at the same time when the cacao was spreading through Carigara (where Father Davila was laboring) and through other regions, it would also be cultivated by Tagals. In the year 1674, when Father Ignacio de Mercado was parish priest of Lipa, he says that he distributed seeds of this tree to many persons.” The allusion here to Tagals refers to San Agustin’s statement that the plant of cacao brought over by Pedro Brabo in 1670 was stolen from him by an Indian of Lipa, named Juan del Aguila, who hid and cultivated it; and thence it spread throughout the islands.↑24There is some uncertainty in the Spanish text, which reads,Cirujano dozientos; y quarenta el Sacristan Mayor. Apparently there is some typographical error in the punctuation; but there is no means of verifying the fact involved.↑25The money in the communal fund of the Chinese in the Parián was calledLapuat, and in 1718 amounted to more than 20,000 pesos (Concepción,Hist. de Philipinas, ix, p. 234).↑
1The title-page of this book reads in English thus: “Religious hospital work [conducted] by the sons of our pious father and patriarch, the father of the poor, St. John of God, in his province of San Raphael of the Philipinas Islands: a condensed epitome of its foundation, progress, and present condition, in succinct and instructive style. Dedicated to the very reverend father Fray Alonso de Jesus y Ortega, general of the same holy hospital order, by the reverend father Fray Antonio de Arze, vicar provincial and visitor, and prior of the convent at Manila—in obedience to whom it was written by Fray Juan Manuel Maldonado de Puga, a religious and priest; preacher, master of novices, and chaplain rector in the same convent of Manila. Year of 1742.” The dedication to the general, by Antonio de Arze, is dated at Manila, July 14, 1740. The book is approved by Fray Pedro de Zaragoza, of the same order, at Ocaña, February 26, 1742; and permission for its issue is given by the general of the order at Granada, September 28 following. It is approved by Father Martin Garcia, S.J., “synodal examiner of this archbishopric and that of Sevilla, and of the bishoprics of Malaga and Barzelona,” at Granada, on September 20; and the license by the ordinary is dated at Granada, on September 26. The approval of the book by the Inquisition is signed by Fray Pablo de Ezija, a Capuchin, at Granada, June 12 of the same year; and finally, the permission of the royal Council to print it is dated at Madrid, on July 9. The colophon reads: “Printed at Granada, by Joseph de la Puerta, printer and seller of books: year of 1742.”↑2The same as Frenchentresol; apparently equivalent to the English word “basement,” and referring to the space left under Filipino buildings.↑3Spanish,azucar rosado; described by Dominguez as “sugar cooked to the point of caramel, to which is added a little lemon juice, so that the sugar remains [granulated] like sponge sugar, thus serving, with water, for a refreshing drink.”↑4These signatures indicate that the opinion rendered by the Jesuits dates back of 1717, since in that year Clain died; it is probably earlier than 1708, since in that year Arias and Bobadilla went to the Palaos Islands (Murillo Velarde,Hist. de Philipinas, fol. 377 verso).↑5Palma brava: the common name ofLivistonia rotundifolia, of the orderPalmæ; see Merrill’sDictionary of the Plant Names of the Philippines(Manila, 1903).↑6Of interest in this connection is Herrmann Sokeland’s “Ancient Desemers or Steelyards,” inAnnual Reportof Smithsonian Institution, 1900, pp. 551–364. It is well illustrated with engravings of various primitive weighing instruments which are preserved in the museums of Berlin, Germany, some of which came from Thibet and India.↑7Apparently meaning here, not the Castilian language in general, but as spoken in the islands.↑8The marco is a weight equivalent to the half of a libra, and is used for weighing gold and silver. The marco of gold is divided into fifty castellanos, and that of silver into eight onzas. (Barcia.)↑9Albarejo(oralberjon): a provincial term (used in La Mancha), applied, like the Catalancandeal, to a variety of white wheat. (Barcia.)↑10Spanishtumbaga(from Malaytambâga, copper): an alloy of copper and zinc, or a species of brass, with an excess of zinc; also known as “Dutch gold” and “pinchbeck.”↑11In the Spanish text,extension; but this is apparently a misprint for some other word, for which, in accordance with the obvious meaning, we substitute “suppression.” At the beginning of Maldonado’s work is printed a list of errata therein, thirty-two in number; this is followed by the naïve remark, “There are some others, which the discreet reader can correct.”↑12Spanish,Pico de oro; the same as the Greek Chrysostom.↑13The wordcaballeríahas many meanings, but probably only two are here involved; these are found in the supplement to Domínguez’sDiccionario nacional(ed. of 1878). One is, “In the Indias it is understood as the distribution of lands or seigniorial domains granted to the settlers or conquistadors in a country.” It is possible that the text refers to some of those military allotments, which might have descended unbroken to Maldonado’s time; but it is much more probable that he uses the word in the sense of a measure for land.Caballería, in Andalusia, means also the area of sixty fanegas (or 3.8758 hectares) of land.↑14This sentence sounds somewhat contradictory to the following one; but it is the literal rendering of the Spanish,se graduaron con prelacion de los Legados à las deudas de Justicia. This is but one of many uncertainties in the text of Maldonado’s work which presumably arise from the blunders of native amanuenses which he mentions at the beginning of chapter xvii; the translation is as close as possible, but in various places has been necessarily made more free than is usual in this series, in order to render intelligible involved, elliptical, or even apparently erroneous phraseology.↑15In the text,Escudo—a rather surprising and foreign use of this word instead ofcorona.↑16In the text,Tierras Tubiganes:tubiganis the Tagal word for Spanishaguanoso, meaning “wet,” or “irrigated.”↑17In the text,simenteras tabalcanes; but the wordtabalcandoes not appear in Tagal dictionaries, and is probably a misprint fortubigan, as a result of some error by Maldonado’s native copyists.Quiñonin Spanish means “share” or “portion,” usually of profit in an enterprise; but here it is evidently the Hispanicized form of the Tagalqiñong, which is defined by Noceda and Sanlucar as a land measure equivalent to 100 brazas square of area.↑18That is, the founder of the order, St. John of God.↑19Montero y Vidal says (Hist. de Filipinas, i, p. 463, note) of theobras pias: “In 1880 they possessed a capital of 2½ millions of pesos, belonging to the following religious bodies: Discalced Augustinians, 127,938 pesos fuertes;idemat Cavite, 33,117; Order of St. Francis, 500,840; Order of St. Dominic, 205,092; the [archiepiscopal] see, 88,155; House of Misericordia, 811,154; the city, 37,272; the privileged confraternities, 97,617.” See ourVOL. XXVIII, p. 298, note 138.↑20An interesting account of this legacy is given by Uriarte in his history of the Misericordia (q.v.,ante). Lobo, a native of Viana, in Portugal, died on September 8, 1709, at Agaña in the Marianas Islands, “having executed a power of attorney for disposing of his estate, in which he left the board of the holy Misericordia as his executor, declaring his mother, Isabel Gonzales Lobo—a widow, and a resident in the said town [i.e., Viana]—the heiress of his property, in case she had survived him. If not, he named his soul as his heir, with the declaration that although he had in the said town married Victoria de Silva he had no children by her, nor had she brought him a dowry at the time and when they contracted matrimony.” The Misericordia made inquiries in Spain to ascertain whether the mother were still alive, and the wife brought in a claim for part of Lobo’s property; it also appeared that the deceased had left a sealed will with his uncle, Francisco Martinez Casados, in Viana. Not until 1723 did the papers arrive from Spain to settle the difficulties attending this will; it seems to have been decided earlier that Victoria de Silva was entitled to one-half of the property gained by Lobo during the period of their marriage [bienes gananciales], but the Misericordia refused to pay out any money until the said documents should arrive from Spain; also that board administered a large sum of money belonging to Lobo, which was lent to General Miguel Martinez at interest, and could not be repaid for several years, especially as his estate was long in probate and greatly decreased in value. “Accordingly, even if the conveyance of the share belonging to the said Victoria de Silva could have been made, there was no opportunity for it.” Nothing further is said about Victoria, but the inference is that she had by 1723 died, or dropped out of sight, or was unable to push her claims further. At all events, the Misericordia, according to Uriarte, sold the property and distributed the proceeds according to the terms of Lobo’s will—having first consulted the learned doctors of the Manila universities as to their justification in doing so, who fully sustained the board’s course; it followed, then, that their procedure was lawful and Christian, and that they were not to blame for the delays which occasioned the final disposition of the estate of Lobo. The opinion of the Jesuit university is reproduced in full; it is dated November 2, 1727, and signed by the licentiate Don Francisco Fernandez Thoribio (apparently an auditor who held the chair of civil law in the university) and Father Pedro Murillo Velarde, and is fortified by numerous citations from canons. They decide that, Lobo in his last will “having left his soul as the heir of his property, that means only the direction that all of it may and should be spent in suffrages, alms, pious foundations, and other ways which can result for the relief and welfare of his soul; and in saying that he ‘gives to the honorable steward and deputies of the Board all his own faculty, amply and sufficiently,’ he means that he leaves to the judgment of the said Board the disposal of his goods, in such manner as shall, according to the circumstances, appear most to the pleasure of God, and the welfare and relief of his soul. Accordingly, in virtue of the said power and faculty the said honorable steward and deputies have authority to proceed to the execution of the will, in the manner which we propose.” They approve of the bequests made by Lobo for three chaplaincies; for the aid of the seminary of Santa Isabel and the support of orphan girls; and for masses for the souls in purgatory. They recommend that the girls of Santa Isabel set aside the masses and prayers of a certain day for the repose of Lobo’s soul, for which shall also be said a thousand masses; and that an offering be yearly made from this estate for the aid of the home for wayward girls, in which a day shall also be observed with prayers for Lobo’s soul. No mention of Victoria de Silva is made in this opinion.↑21Alguazil: one of the many words of law and administration derived by the Spaniards from the Arabs. The word was originally, according to Dozy,al-vacil, which was fromal-wazir, “vizier.” Under the Arabs it was used to denote an officer of high rank, equivalent todux. The governors of provinces under the Ommiade Khalifs sometimes received the title by way of extra dignity. The Christians used the word down to the fourteenth century as an equivalent to judge of first instance. Descending lower, in time it came to designate an officer of the court, the bailiff—in which sense onlyalguacilis now used. (H. E. Watts, in note to his edition ofDon Quixote[London, 1895], iv, p. 14.)↑22Gozos: “verses in praise of the Virgin or of the saints, in which certain words are repeated at the end of every couplet” (Velázquez).↑23In 1686 the Dominicans in Filipinas were strictly forbidden to drink chocolate. This ordinance was observed for several years, until chocolate became so cheap and so generally used (even by the poorest Indians and negroes) that it came to be regarded as a necessity rather than a delicacy, and the prohibition was removed from the friars. (Salazar,Hist. Sant. Rosario, p. 379.)The culture of the cacao (Theobroma cacao), from the seeds of which chocolate is prepared, was introduced from Nueva España into the Philippines under the rule of Governor Diego de Salcedo. Murillo Velarde accredits this to the Jesuit Juan Davila (Hist. de Philipinas, fol. 395 v.): “He cared for both the temporal and spiritual good of the Indians, endeavoring that they should possess some means of gain which would cause them to remain permanently in the villages, in order to remove the difficulties which ensued from their wandering hither and yon—for, going about in this manner, they were not instructed in the Christian doctrine or in Christian morals—besides other damages which they cause. For this purpose he interceded with the governor, Don Diego de Salcedo, to cause to be brought from Nueva España some shoots of cacao, in order to plant them in Bisayas. The governor accordingly obtained them, while the father was at Carigara, where a plantation was begun with good results; and from that place it has spread to other villages and islands of Pintados—with great benefit to those Indians, and to the general advantage of all the islands; for this beverage is more necessary here than in other regions. It is especially so for the ministers [of religion], who go about in continual voyages and navigations, very often without having the comfort of having any other provision or nourishment.” Father Davila was born in Sevilla in 1615, entered the Jesuit order at the age of fifteen; and was ordained in 1639. For a time he was minister in the college for Irishmen in Sevilla. He came to the islands in 1643, and labored in the Bisayan missions for many years; he died in Ylog, Negros, June 20, 1706. For seven years before his death he suffered from a malignant cancer in the face. Concepción says (Hist. de Philipinas, ix, p. 150): “Chocolate is a great aid to feeble stomachs; and cacao is now produced in such abundance that it serves as the common beverage of every class of people, although it is true that some islands produce it of better quality and richness than do others.”The introduction of the cacao which was made in 1670 (seeVOL. XX, p. 198) is reconciled with that by Davila thus, by Blanco (Flora, ed. 1845, p. 420): “It is very probable that with the remittance of cacao plants which came from America at his order, some others were brought over by private persons; and thus, at the same time when the cacao was spreading through Carigara (where Father Davila was laboring) and through other regions, it would also be cultivated by Tagals. In the year 1674, when Father Ignacio de Mercado was parish priest of Lipa, he says that he distributed seeds of this tree to many persons.” The allusion here to Tagals refers to San Agustin’s statement that the plant of cacao brought over by Pedro Brabo in 1670 was stolen from him by an Indian of Lipa, named Juan del Aguila, who hid and cultivated it; and thence it spread throughout the islands.↑24There is some uncertainty in the Spanish text, which reads,Cirujano dozientos; y quarenta el Sacristan Mayor. Apparently there is some typographical error in the punctuation; but there is no means of verifying the fact involved.↑25The money in the communal fund of the Chinese in the Parián was calledLapuat, and in 1718 amounted to more than 20,000 pesos (Concepción,Hist. de Philipinas, ix, p. 234).↑
1The title-page of this book reads in English thus: “Religious hospital work [conducted] by the sons of our pious father and patriarch, the father of the poor, St. John of God, in his province of San Raphael of the Philipinas Islands: a condensed epitome of its foundation, progress, and present condition, in succinct and instructive style. Dedicated to the very reverend father Fray Alonso de Jesus y Ortega, general of the same holy hospital order, by the reverend father Fray Antonio de Arze, vicar provincial and visitor, and prior of the convent at Manila—in obedience to whom it was written by Fray Juan Manuel Maldonado de Puga, a religious and priest; preacher, master of novices, and chaplain rector in the same convent of Manila. Year of 1742.” The dedication to the general, by Antonio de Arze, is dated at Manila, July 14, 1740. The book is approved by Fray Pedro de Zaragoza, of the same order, at Ocaña, February 26, 1742; and permission for its issue is given by the general of the order at Granada, September 28 following. It is approved by Father Martin Garcia, S.J., “synodal examiner of this archbishopric and that of Sevilla, and of the bishoprics of Malaga and Barzelona,” at Granada, on September 20; and the license by the ordinary is dated at Granada, on September 26. The approval of the book by the Inquisition is signed by Fray Pablo de Ezija, a Capuchin, at Granada, June 12 of the same year; and finally, the permission of the royal Council to print it is dated at Madrid, on July 9. The colophon reads: “Printed at Granada, by Joseph de la Puerta, printer and seller of books: year of 1742.”↑2The same as Frenchentresol; apparently equivalent to the English word “basement,” and referring to the space left under Filipino buildings.↑3Spanish,azucar rosado; described by Dominguez as “sugar cooked to the point of caramel, to which is added a little lemon juice, so that the sugar remains [granulated] like sponge sugar, thus serving, with water, for a refreshing drink.”↑4These signatures indicate that the opinion rendered by the Jesuits dates back of 1717, since in that year Clain died; it is probably earlier than 1708, since in that year Arias and Bobadilla went to the Palaos Islands (Murillo Velarde,Hist. de Philipinas, fol. 377 verso).↑5Palma brava: the common name ofLivistonia rotundifolia, of the orderPalmæ; see Merrill’sDictionary of the Plant Names of the Philippines(Manila, 1903).↑6Of interest in this connection is Herrmann Sokeland’s “Ancient Desemers or Steelyards,” inAnnual Reportof Smithsonian Institution, 1900, pp. 551–364. It is well illustrated with engravings of various primitive weighing instruments which are preserved in the museums of Berlin, Germany, some of which came from Thibet and India.↑7Apparently meaning here, not the Castilian language in general, but as spoken in the islands.↑8The marco is a weight equivalent to the half of a libra, and is used for weighing gold and silver. The marco of gold is divided into fifty castellanos, and that of silver into eight onzas. (Barcia.)↑9Albarejo(oralberjon): a provincial term (used in La Mancha), applied, like the Catalancandeal, to a variety of white wheat. (Barcia.)↑10Spanishtumbaga(from Malaytambâga, copper): an alloy of copper and zinc, or a species of brass, with an excess of zinc; also known as “Dutch gold” and “pinchbeck.”↑11In the Spanish text,extension; but this is apparently a misprint for some other word, for which, in accordance with the obvious meaning, we substitute “suppression.” At the beginning of Maldonado’s work is printed a list of errata therein, thirty-two in number; this is followed by the naïve remark, “There are some others, which the discreet reader can correct.”↑12Spanish,Pico de oro; the same as the Greek Chrysostom.↑13The wordcaballeríahas many meanings, but probably only two are here involved; these are found in the supplement to Domínguez’sDiccionario nacional(ed. of 1878). One is, “In the Indias it is understood as the distribution of lands or seigniorial domains granted to the settlers or conquistadors in a country.” It is possible that the text refers to some of those military allotments, which might have descended unbroken to Maldonado’s time; but it is much more probable that he uses the word in the sense of a measure for land.Caballería, in Andalusia, means also the area of sixty fanegas (or 3.8758 hectares) of land.↑14This sentence sounds somewhat contradictory to the following one; but it is the literal rendering of the Spanish,se graduaron con prelacion de los Legados à las deudas de Justicia. This is but one of many uncertainties in the text of Maldonado’s work which presumably arise from the blunders of native amanuenses which he mentions at the beginning of chapter xvii; the translation is as close as possible, but in various places has been necessarily made more free than is usual in this series, in order to render intelligible involved, elliptical, or even apparently erroneous phraseology.↑15In the text,Escudo—a rather surprising and foreign use of this word instead ofcorona.↑16In the text,Tierras Tubiganes:tubiganis the Tagal word for Spanishaguanoso, meaning “wet,” or “irrigated.”↑17In the text,simenteras tabalcanes; but the wordtabalcandoes not appear in Tagal dictionaries, and is probably a misprint fortubigan, as a result of some error by Maldonado’s native copyists.Quiñonin Spanish means “share” or “portion,” usually of profit in an enterprise; but here it is evidently the Hispanicized form of the Tagalqiñong, which is defined by Noceda and Sanlucar as a land measure equivalent to 100 brazas square of area.↑18That is, the founder of the order, St. John of God.↑19Montero y Vidal says (Hist. de Filipinas, i, p. 463, note) of theobras pias: “In 1880 they possessed a capital of 2½ millions of pesos, belonging to the following religious bodies: Discalced Augustinians, 127,938 pesos fuertes;idemat Cavite, 33,117; Order of St. Francis, 500,840; Order of St. Dominic, 205,092; the [archiepiscopal] see, 88,155; House of Misericordia, 811,154; the city, 37,272; the privileged confraternities, 97,617.” See ourVOL. XXVIII, p. 298, note 138.↑20An interesting account of this legacy is given by Uriarte in his history of the Misericordia (q.v.,ante). Lobo, a native of Viana, in Portugal, died on September 8, 1709, at Agaña in the Marianas Islands, “having executed a power of attorney for disposing of his estate, in which he left the board of the holy Misericordia as his executor, declaring his mother, Isabel Gonzales Lobo—a widow, and a resident in the said town [i.e., Viana]—the heiress of his property, in case she had survived him. If not, he named his soul as his heir, with the declaration that although he had in the said town married Victoria de Silva he had no children by her, nor had she brought him a dowry at the time and when they contracted matrimony.” The Misericordia made inquiries in Spain to ascertain whether the mother were still alive, and the wife brought in a claim for part of Lobo’s property; it also appeared that the deceased had left a sealed will with his uncle, Francisco Martinez Casados, in Viana. Not until 1723 did the papers arrive from Spain to settle the difficulties attending this will; it seems to have been decided earlier that Victoria de Silva was entitled to one-half of the property gained by Lobo during the period of their marriage [bienes gananciales], but the Misericordia refused to pay out any money until the said documents should arrive from Spain; also that board administered a large sum of money belonging to Lobo, which was lent to General Miguel Martinez at interest, and could not be repaid for several years, especially as his estate was long in probate and greatly decreased in value. “Accordingly, even if the conveyance of the share belonging to the said Victoria de Silva could have been made, there was no opportunity for it.” Nothing further is said about Victoria, but the inference is that she had by 1723 died, or dropped out of sight, or was unable to push her claims further. At all events, the Misericordia, according to Uriarte, sold the property and distributed the proceeds according to the terms of Lobo’s will—having first consulted the learned doctors of the Manila universities as to their justification in doing so, who fully sustained the board’s course; it followed, then, that their procedure was lawful and Christian, and that they were not to blame for the delays which occasioned the final disposition of the estate of Lobo. The opinion of the Jesuit university is reproduced in full; it is dated November 2, 1727, and signed by the licentiate Don Francisco Fernandez Thoribio (apparently an auditor who held the chair of civil law in the university) and Father Pedro Murillo Velarde, and is fortified by numerous citations from canons. They decide that, Lobo in his last will “having left his soul as the heir of his property, that means only the direction that all of it may and should be spent in suffrages, alms, pious foundations, and other ways which can result for the relief and welfare of his soul; and in saying that he ‘gives to the honorable steward and deputies of the Board all his own faculty, amply and sufficiently,’ he means that he leaves to the judgment of the said Board the disposal of his goods, in such manner as shall, according to the circumstances, appear most to the pleasure of God, and the welfare and relief of his soul. Accordingly, in virtue of the said power and faculty the said honorable steward and deputies have authority to proceed to the execution of the will, in the manner which we propose.” They approve of the bequests made by Lobo for three chaplaincies; for the aid of the seminary of Santa Isabel and the support of orphan girls; and for masses for the souls in purgatory. They recommend that the girls of Santa Isabel set aside the masses and prayers of a certain day for the repose of Lobo’s soul, for which shall also be said a thousand masses; and that an offering be yearly made from this estate for the aid of the home for wayward girls, in which a day shall also be observed with prayers for Lobo’s soul. No mention of Victoria de Silva is made in this opinion.↑21Alguazil: one of the many words of law and administration derived by the Spaniards from the Arabs. The word was originally, according to Dozy,al-vacil, which was fromal-wazir, “vizier.” Under the Arabs it was used to denote an officer of high rank, equivalent todux. The governors of provinces under the Ommiade Khalifs sometimes received the title by way of extra dignity. The Christians used the word down to the fourteenth century as an equivalent to judge of first instance. Descending lower, in time it came to designate an officer of the court, the bailiff—in which sense onlyalguacilis now used. (H. E. Watts, in note to his edition ofDon Quixote[London, 1895], iv, p. 14.)↑22Gozos: “verses in praise of the Virgin or of the saints, in which certain words are repeated at the end of every couplet” (Velázquez).↑23In 1686 the Dominicans in Filipinas were strictly forbidden to drink chocolate. This ordinance was observed for several years, until chocolate became so cheap and so generally used (even by the poorest Indians and negroes) that it came to be regarded as a necessity rather than a delicacy, and the prohibition was removed from the friars. (Salazar,Hist. Sant. Rosario, p. 379.)The culture of the cacao (Theobroma cacao), from the seeds of which chocolate is prepared, was introduced from Nueva España into the Philippines under the rule of Governor Diego de Salcedo. Murillo Velarde accredits this to the Jesuit Juan Davila (Hist. de Philipinas, fol. 395 v.): “He cared for both the temporal and spiritual good of the Indians, endeavoring that they should possess some means of gain which would cause them to remain permanently in the villages, in order to remove the difficulties which ensued from their wandering hither and yon—for, going about in this manner, they were not instructed in the Christian doctrine or in Christian morals—besides other damages which they cause. For this purpose he interceded with the governor, Don Diego de Salcedo, to cause to be brought from Nueva España some shoots of cacao, in order to plant them in Bisayas. The governor accordingly obtained them, while the father was at Carigara, where a plantation was begun with good results; and from that place it has spread to other villages and islands of Pintados—with great benefit to those Indians, and to the general advantage of all the islands; for this beverage is more necessary here than in other regions. It is especially so for the ministers [of religion], who go about in continual voyages and navigations, very often without having the comfort of having any other provision or nourishment.” Father Davila was born in Sevilla in 1615, entered the Jesuit order at the age of fifteen; and was ordained in 1639. For a time he was minister in the college for Irishmen in Sevilla. He came to the islands in 1643, and labored in the Bisayan missions for many years; he died in Ylog, Negros, June 20, 1706. For seven years before his death he suffered from a malignant cancer in the face. Concepción says (Hist. de Philipinas, ix, p. 150): “Chocolate is a great aid to feeble stomachs; and cacao is now produced in such abundance that it serves as the common beverage of every class of people, although it is true that some islands produce it of better quality and richness than do others.”The introduction of the cacao which was made in 1670 (seeVOL. XX, p. 198) is reconciled with that by Davila thus, by Blanco (Flora, ed. 1845, p. 420): “It is very probable that with the remittance of cacao plants which came from America at his order, some others were brought over by private persons; and thus, at the same time when the cacao was spreading through Carigara (where Father Davila was laboring) and through other regions, it would also be cultivated by Tagals. In the year 1674, when Father Ignacio de Mercado was parish priest of Lipa, he says that he distributed seeds of this tree to many persons.” The allusion here to Tagals refers to San Agustin’s statement that the plant of cacao brought over by Pedro Brabo in 1670 was stolen from him by an Indian of Lipa, named Juan del Aguila, who hid and cultivated it; and thence it spread throughout the islands.↑24There is some uncertainty in the Spanish text, which reads,Cirujano dozientos; y quarenta el Sacristan Mayor. Apparently there is some typographical error in the punctuation; but there is no means of verifying the fact involved.↑25The money in the communal fund of the Chinese in the Parián was calledLapuat, and in 1718 amounted to more than 20,000 pesos (Concepción,Hist. de Philipinas, ix, p. 234).↑
1The title-page of this book reads in English thus: “Religious hospital work [conducted] by the sons of our pious father and patriarch, the father of the poor, St. John of God, in his province of San Raphael of the Philipinas Islands: a condensed epitome of its foundation, progress, and present condition, in succinct and instructive style. Dedicated to the very reverend father Fray Alonso de Jesus y Ortega, general of the same holy hospital order, by the reverend father Fray Antonio de Arze, vicar provincial and visitor, and prior of the convent at Manila—in obedience to whom it was written by Fray Juan Manuel Maldonado de Puga, a religious and priest; preacher, master of novices, and chaplain rector in the same convent of Manila. Year of 1742.” The dedication to the general, by Antonio de Arze, is dated at Manila, July 14, 1740. The book is approved by Fray Pedro de Zaragoza, of the same order, at Ocaña, February 26, 1742; and permission for its issue is given by the general of the order at Granada, September 28 following. It is approved by Father Martin Garcia, S.J., “synodal examiner of this archbishopric and that of Sevilla, and of the bishoprics of Malaga and Barzelona,” at Granada, on September 20; and the license by the ordinary is dated at Granada, on September 26. The approval of the book by the Inquisition is signed by Fray Pablo de Ezija, a Capuchin, at Granada, June 12 of the same year; and finally, the permission of the royal Council to print it is dated at Madrid, on July 9. The colophon reads: “Printed at Granada, by Joseph de la Puerta, printer and seller of books: year of 1742.”↑
2The same as Frenchentresol; apparently equivalent to the English word “basement,” and referring to the space left under Filipino buildings.↑
3Spanish,azucar rosado; described by Dominguez as “sugar cooked to the point of caramel, to which is added a little lemon juice, so that the sugar remains [granulated] like sponge sugar, thus serving, with water, for a refreshing drink.”↑
4These signatures indicate that the opinion rendered by the Jesuits dates back of 1717, since in that year Clain died; it is probably earlier than 1708, since in that year Arias and Bobadilla went to the Palaos Islands (Murillo Velarde,Hist. de Philipinas, fol. 377 verso).↑
5Palma brava: the common name ofLivistonia rotundifolia, of the orderPalmæ; see Merrill’sDictionary of the Plant Names of the Philippines(Manila, 1903).↑
6Of interest in this connection is Herrmann Sokeland’s “Ancient Desemers or Steelyards,” inAnnual Reportof Smithsonian Institution, 1900, pp. 551–364. It is well illustrated with engravings of various primitive weighing instruments which are preserved in the museums of Berlin, Germany, some of which came from Thibet and India.↑
7Apparently meaning here, not the Castilian language in general, but as spoken in the islands.↑
8The marco is a weight equivalent to the half of a libra, and is used for weighing gold and silver. The marco of gold is divided into fifty castellanos, and that of silver into eight onzas. (Barcia.)↑
9Albarejo(oralberjon): a provincial term (used in La Mancha), applied, like the Catalancandeal, to a variety of white wheat. (Barcia.)↑
10Spanishtumbaga(from Malaytambâga, copper): an alloy of copper and zinc, or a species of brass, with an excess of zinc; also known as “Dutch gold” and “pinchbeck.”↑
11In the Spanish text,extension; but this is apparently a misprint for some other word, for which, in accordance with the obvious meaning, we substitute “suppression.” At the beginning of Maldonado’s work is printed a list of errata therein, thirty-two in number; this is followed by the naïve remark, “There are some others, which the discreet reader can correct.”↑
12Spanish,Pico de oro; the same as the Greek Chrysostom.↑
13The wordcaballeríahas many meanings, but probably only two are here involved; these are found in the supplement to Domínguez’sDiccionario nacional(ed. of 1878). One is, “In the Indias it is understood as the distribution of lands or seigniorial domains granted to the settlers or conquistadors in a country.” It is possible that the text refers to some of those military allotments, which might have descended unbroken to Maldonado’s time; but it is much more probable that he uses the word in the sense of a measure for land.Caballería, in Andalusia, means also the area of sixty fanegas (or 3.8758 hectares) of land.↑
14This sentence sounds somewhat contradictory to the following one; but it is the literal rendering of the Spanish,se graduaron con prelacion de los Legados à las deudas de Justicia. This is but one of many uncertainties in the text of Maldonado’s work which presumably arise from the blunders of native amanuenses which he mentions at the beginning of chapter xvii; the translation is as close as possible, but in various places has been necessarily made more free than is usual in this series, in order to render intelligible involved, elliptical, or even apparently erroneous phraseology.↑
15In the text,Escudo—a rather surprising and foreign use of this word instead ofcorona.↑
16In the text,Tierras Tubiganes:tubiganis the Tagal word for Spanishaguanoso, meaning “wet,” or “irrigated.”↑
17In the text,simenteras tabalcanes; but the wordtabalcandoes not appear in Tagal dictionaries, and is probably a misprint fortubigan, as a result of some error by Maldonado’s native copyists.Quiñonin Spanish means “share” or “portion,” usually of profit in an enterprise; but here it is evidently the Hispanicized form of the Tagalqiñong, which is defined by Noceda and Sanlucar as a land measure equivalent to 100 brazas square of area.↑
18That is, the founder of the order, St. John of God.↑
19Montero y Vidal says (Hist. de Filipinas, i, p. 463, note) of theobras pias: “In 1880 they possessed a capital of 2½ millions of pesos, belonging to the following religious bodies: Discalced Augustinians, 127,938 pesos fuertes;idemat Cavite, 33,117; Order of St. Francis, 500,840; Order of St. Dominic, 205,092; the [archiepiscopal] see, 88,155; House of Misericordia, 811,154; the city, 37,272; the privileged confraternities, 97,617.” See ourVOL. XXVIII, p. 298, note 138.↑
20An interesting account of this legacy is given by Uriarte in his history of the Misericordia (q.v.,ante). Lobo, a native of Viana, in Portugal, died on September 8, 1709, at Agaña in the Marianas Islands, “having executed a power of attorney for disposing of his estate, in which he left the board of the holy Misericordia as his executor, declaring his mother, Isabel Gonzales Lobo—a widow, and a resident in the said town [i.e., Viana]—the heiress of his property, in case she had survived him. If not, he named his soul as his heir, with the declaration that although he had in the said town married Victoria de Silva he had no children by her, nor had she brought him a dowry at the time and when they contracted matrimony.” The Misericordia made inquiries in Spain to ascertain whether the mother were still alive, and the wife brought in a claim for part of Lobo’s property; it also appeared that the deceased had left a sealed will with his uncle, Francisco Martinez Casados, in Viana. Not until 1723 did the papers arrive from Spain to settle the difficulties attending this will; it seems to have been decided earlier that Victoria de Silva was entitled to one-half of the property gained by Lobo during the period of their marriage [bienes gananciales], but the Misericordia refused to pay out any money until the said documents should arrive from Spain; also that board administered a large sum of money belonging to Lobo, which was lent to General Miguel Martinez at interest, and could not be repaid for several years, especially as his estate was long in probate and greatly decreased in value. “Accordingly, even if the conveyance of the share belonging to the said Victoria de Silva could have been made, there was no opportunity for it.” Nothing further is said about Victoria, but the inference is that she had by 1723 died, or dropped out of sight, or was unable to push her claims further. At all events, the Misericordia, according to Uriarte, sold the property and distributed the proceeds according to the terms of Lobo’s will—having first consulted the learned doctors of the Manila universities as to their justification in doing so, who fully sustained the board’s course; it followed, then, that their procedure was lawful and Christian, and that they were not to blame for the delays which occasioned the final disposition of the estate of Lobo. The opinion of the Jesuit university is reproduced in full; it is dated November 2, 1727, and signed by the licentiate Don Francisco Fernandez Thoribio (apparently an auditor who held the chair of civil law in the university) and Father Pedro Murillo Velarde, and is fortified by numerous citations from canons. They decide that, Lobo in his last will “having left his soul as the heir of his property, that means only the direction that all of it may and should be spent in suffrages, alms, pious foundations, and other ways which can result for the relief and welfare of his soul; and in saying that he ‘gives to the honorable steward and deputies of the Board all his own faculty, amply and sufficiently,’ he means that he leaves to the judgment of the said Board the disposal of his goods, in such manner as shall, according to the circumstances, appear most to the pleasure of God, and the welfare and relief of his soul. Accordingly, in virtue of the said power and faculty the said honorable steward and deputies have authority to proceed to the execution of the will, in the manner which we propose.” They approve of the bequests made by Lobo for three chaplaincies; for the aid of the seminary of Santa Isabel and the support of orphan girls; and for masses for the souls in purgatory. They recommend that the girls of Santa Isabel set aside the masses and prayers of a certain day for the repose of Lobo’s soul, for which shall also be said a thousand masses; and that an offering be yearly made from this estate for the aid of the home for wayward girls, in which a day shall also be observed with prayers for Lobo’s soul. No mention of Victoria de Silva is made in this opinion.↑
21Alguazil: one of the many words of law and administration derived by the Spaniards from the Arabs. The word was originally, according to Dozy,al-vacil, which was fromal-wazir, “vizier.” Under the Arabs it was used to denote an officer of high rank, equivalent todux. The governors of provinces under the Ommiade Khalifs sometimes received the title by way of extra dignity. The Christians used the word down to the fourteenth century as an equivalent to judge of first instance. Descending lower, in time it came to designate an officer of the court, the bailiff—in which sense onlyalguacilis now used. (H. E. Watts, in note to his edition ofDon Quixote[London, 1895], iv, p. 14.)↑
22Gozos: “verses in praise of the Virgin or of the saints, in which certain words are repeated at the end of every couplet” (Velázquez).↑
23In 1686 the Dominicans in Filipinas were strictly forbidden to drink chocolate. This ordinance was observed for several years, until chocolate became so cheap and so generally used (even by the poorest Indians and negroes) that it came to be regarded as a necessity rather than a delicacy, and the prohibition was removed from the friars. (Salazar,Hist. Sant. Rosario, p. 379.)
The culture of the cacao (Theobroma cacao), from the seeds of which chocolate is prepared, was introduced from Nueva España into the Philippines under the rule of Governor Diego de Salcedo. Murillo Velarde accredits this to the Jesuit Juan Davila (Hist. de Philipinas, fol. 395 v.): “He cared for both the temporal and spiritual good of the Indians, endeavoring that they should possess some means of gain which would cause them to remain permanently in the villages, in order to remove the difficulties which ensued from their wandering hither and yon—for, going about in this manner, they were not instructed in the Christian doctrine or in Christian morals—besides other damages which they cause. For this purpose he interceded with the governor, Don Diego de Salcedo, to cause to be brought from Nueva España some shoots of cacao, in order to plant them in Bisayas. The governor accordingly obtained them, while the father was at Carigara, where a plantation was begun with good results; and from that place it has spread to other villages and islands of Pintados—with great benefit to those Indians, and to the general advantage of all the islands; for this beverage is more necessary here than in other regions. It is especially so for the ministers [of religion], who go about in continual voyages and navigations, very often without having the comfort of having any other provision or nourishment.” Father Davila was born in Sevilla in 1615, entered the Jesuit order at the age of fifteen; and was ordained in 1639. For a time he was minister in the college for Irishmen in Sevilla. He came to the islands in 1643, and labored in the Bisayan missions for many years; he died in Ylog, Negros, June 20, 1706. For seven years before his death he suffered from a malignant cancer in the face. Concepción says (Hist. de Philipinas, ix, p. 150): “Chocolate is a great aid to feeble stomachs; and cacao is now produced in such abundance that it serves as the common beverage of every class of people, although it is true that some islands produce it of better quality and richness than do others.”
The introduction of the cacao which was made in 1670 (seeVOL. XX, p. 198) is reconciled with that by Davila thus, by Blanco (Flora, ed. 1845, p. 420): “It is very probable that with the remittance of cacao plants which came from America at his order, some others were brought over by private persons; and thus, at the same time when the cacao was spreading through Carigara (where Father Davila was laboring) and through other regions, it would also be cultivated by Tagals. In the year 1674, when Father Ignacio de Mercado was parish priest of Lipa, he says that he distributed seeds of this tree to many persons.” The allusion here to Tagals refers to San Agustin’s statement that the plant of cacao brought over by Pedro Brabo in 1670 was stolen from him by an Indian of Lipa, named Juan del Aguila, who hid and cultivated it; and thence it spread throughout the islands.↑
24There is some uncertainty in the Spanish text, which reads,Cirujano dozientos; y quarenta el Sacristan Mayor. Apparently there is some typographical error in the punctuation; but there is no means of verifying the fact involved.↑
25The money in the communal fund of the Chinese in the Parián was calledLapuat, and in 1718 amounted to more than 20,000 pesos (Concepción,Hist. de Philipinas, ix, p. 234).↑