Volume 5 — Chapter III

The discalced Augustinian religious continue their spiritual conquests on the coast of Zambales, and pacify it with their labors. They extend their fervent tasks to the province of Caraga, in Mindanao.

1. If God created man with a certain fertility, with which to propagate other men, although that fertility was not taken away by the first sin, it is not what it would be if disobedience had not intervened; and if to that propagation conservation be not added, it would not proceed according to the form and method of its kind, but even in these natural arrangements nothing would be done without the cooperation of the Creator. Proportionally so is it in the spiritual propagation, in which man is formed for piety and justice. He who plants or he who waters is nothing, but it is only God who giveth the increase. For that [262] reason so necessary dispositions are not useless, but are indispensable in the present providence. How can they hear unless there be one to preach to them? God gave man understanding, but it is as dull in infancy as if he did not have one; it must be excited, and brought to light with the increase of age, in which he becomes capable of knowledge and of instruction, skilful to perceive truth and pure and chaste love, with which to fight strenuously against the engendered vices to which he is inclined naturally from his youth. Those spiritual propagations in semi-brutish men are very difficult; for, although reason is not altogether extinguished, the sparks of it are so feeble that one must use considerable discretion and prudence in order to arouse them. With those monsters were the discalced Augustinian religious dealing on the Zambales coast; having as the object of their living faith the salvation of souls, they could employ themselves admirably in such spiritual propagations, planting and watering with immense labor, God granting them the desired increase in that so blessed intercourse. Establishing themselves in Masinloc, they did not restrain themselves in the undertaking until they reached the end of the coast, on whose famous point is the village of Bolinao. There they had had the first intelligence of the gospel, which the observantine Augustinians had tried to communicate to them. But either the ferocity and barbarous customs of the natives, who threatened to kill them, or their great occupation in other more abundant missions, compelled them to abandon that attempt. At the demand of those religious, together with a commission from the governor then in office, Don Rodrigo de Rivero, and the instance of the venerable [263] dean and cabildo, the vice-provincial despatched fathers Fray Christoval de Christo and Fray Andres del Espiritu Santo to that conversion. The village was then located on an island, which formed the port of the same point. When the venerable religious entered, the natives would have nothing to do with them; however they did not dare to expel the fathers nor lay hands on them. They supported themselves on certain herbs and roots, which grow naturally and without labor in the forest, necessarily suffering misery and misfortunes.

2. Their endurance and suffering made the Bolinaos more tractable; they were persuaded that their preaching was true, and that their instruction was important for them. They began to listen to it without aversion, although with curiosity. The efficacy of the word of God penetrated strongly into their hearts. Then they conceived a horror of their barbarous customs. Thereupon, and because of the continual instruction, they resolved to abandon paganism, and to surrender their necks to the gospel yoke. One thousand six hundred, having been catechised satisfactorily, were baptized. They built a suitable church and a dwelling-house for the father ministers, and the village of Bolinao was established in very orderly ways, in matters relating to their common life and to civilization. They have continued happily in their vocation, and I think that it is one of the most solid Christian communities in the islands. They are very devout, and their thoughts are without any superstition, while they are most inclined to devotion. Thence the fathers extended their zeal to the near-by and dependent communities; all these were most happily subjected. That was largely induced [264] by the religious themselves cutting down a reserved bamboo plantation, and thus removing their foolish fears that he who dared to cut a single bamboo from it would die—but which did not happen to them, as the Indians had imagined. By that means they were undeceived in their previous superstitions.

3. The fathers also extended their reductions and conversions to the south of Masinloc. They formed the scattered peoples, and the rural settlers of Tuguy and Paynayan into villages. Inasmuch as the Pagans and Negritos of the immediate forests disturbed those new establishments greatly by making furtive raids on them and killing several people, seizing those who were heedless at night, the superior government determined to establish a small fort in Paynayen, with moderate-sized artillery, and a garrison of Spanish and Pampanga infantry which would maintain in loyalty those newly catechised and reduced, and would shelter them from barbarous hostilities. The expenses for it were to be paid, in order to make raids in the forests, and to intimidate with their arms those people of so fierce customs. The only ones still to be conquered on that long coast were the scattered people of Sigayan, about eight leguas north of Masinloc. Father Fray Alonso de San Augustin, a son of this city of Manila, took charge of that undertaking at the order of his vicar-provincial. His diligence was efficacious and most lively. He reduced many of those infidels to the true faith; founded a town with them, which he, with good supervision, established in a commodious site; and established a church and house. He managed and perfected the work with great vigilance and the consolation of his soul. One [265] day when the people were assembled, he preached a fervent sermon, censuring the resistance of some obstinate infidels. Some of them were respected and venerated as the greatest chiefs. The sermon mortified them, and they resolved to take satisfaction for the pretended and supposed insult. The bolder of them, on some pretext or other, approached the zealous father, quickly drew a cutting weapon, such as they use, from its sheath, and at the first blow almost decapitated him with it. His hood protected him somewhat, but not so much that he was not grievously wounded. As the wound was given in a dangerous place, its cure was difficult. Thus he lived but a short time, sacrificing his life very willingly for the good of those rebellious sheep. After that parricide the new reduction rose in rebellion. The followers of the unjust aggressor burned and destroyed the village, convent, and church, and withdrew to the general asylum and refuge of the woods. Some faithful Christians remained with the wounded father, whom they carried to Masinloc, where his happy death occurred. With what was left, after abandoning that new Christianity for the time being, the ministers tried later, as if forgetful of the past insult, to have the reduction returned to its old site. They interested the Indians of Masinloc, and, partly with mild means and partly with threats, they attained their object—not without great efforts, fears, and hardships. The church, house, and village were rebuilt, and about seven hundred souls were enrolled. That village, after other translations, is the one now called Santa Cruz, and is dependent on Masinloc.

4. Those hardships caused those religious to be well received in Manila. Its citizens became interested [266] in that, without leaving their first foundation of Bagumbayan, which was very useful for those suburbs, they should move into a regular convent within the walls of their fortification—which was unavoidable because of the continual disputes with Japanese and Chinese, and because of the fears caused by the Dutch with their fleets. Because of the urgency with which all compassionately entreated them, with this security, the father vice-provincial, Fray Juan de San Geronimo, responded gratefully; and, recognizing the strict advisability of it, bought a small house near the artillery foundry which then existed. The governor, then Don Juan de Silva, liberally and willingly facilitated this undertaking with alms, and conceded the site. Various oppositions were encountered against that foundation, but they were conquered, although with difficulty, by constancy. The religious passed many days of poverty on that site, being uncomfortable and with scanty subsidies, until the very pious and noble gentleman, Don Bernardino de el Castillo Rivera y Maldonado, a native of the City of Mexico, master-of-camp of the royal regiment, castellan of the fort of Santiago, and regidor of the city—moved likewise by the urgent entreaties of his pious wife, Doña Maria Enrriquez de Cespedes, who was very strongly inclined towards this religious institute and to their patron, San Nicolas de Tholentino (by whose intercession she had obtained a son), who had died soon afterward—took charge of the foundation. He erected a handsome building on that site for a church and convent, which was made of hewn stone. He finished it at a personal cost to his estate of more than one hundred thousand pesos. He assigned it suitable revenues in lands, and funds for the necessary [267] repairs and rebuilding—all the more liberally, as he had no necessary heir.

5. In an authentic declaration that he made before the alcalde-in-ordinary of this city, Don Martin de Herrera—received and testified before the notary-public, Juan de Villa Marin—the patron, Don Bernardino, declares that the impelling motive for undertaking and perfecting the work of church and convent was his great devotion to San Nicolas de Tolentino, and his having recognized in the discalced Augustinian religious, from the time of their arrival in this city, learned, virtuous, and serious men; and the knowledge that they were gathering much fruit in this community and among the natives round about. In their manner of acting, they persuaded men that they were all true servants of God. That had moved him to aid them in their very severe need; and he had taken under his charge convent and church, building them a new edifice from the foundations up. He had bought many pieces of ground for them at excessive prices; in that way and on the work, he had spent a large sum, and he considered it well employed. He declared that he was ready to spend much more, even to the extent of all his wealth, and to be left with only his assigned pay of castellan; for the said Recollect religious deserve it by their example and virtue. For the repairs and preservation of the work, he assigned a fitting income from many lands. It is estimated that he spent on and endowed it, in all, with one hundred and fifty thousand pesos, although with obligations to chaplaincies. Besides that, he adorned the church, and continually expended money for it.

7. At length his final illness came to this illustrious benefactor. Recognizing it as such, he made his will, in which he instituted as his heir San Nicolas de Tolentino. He died, and the religious accepted that condition, and the remainder of his property was adjudged to them. He was buried in that church as if in his own house: on his conspicuous tomb was expressed the record that he left by his charitable deeds. In the same tomb the body of his wife was afterward placed. Monuments were erected to them, and in a [271] suitable niche were placed worthy memorials of gratitude. Since that first church had the misfortune to be ruined by earthquakes, the fathers did not recognize the patronage when they entirely rebuilt the church, regarding their new church as free.

8. The governor, the bishops, and the encomenderos were urgent for those religious to extend their apostolic labors. But they were few and could not attend to those extensions Consequently, the vicar-provincial decided to send a religious to España, to beg king and council for aid for new operations. Father Fray Pedro de San Fulgencio, a well known and experienced member of the order, was proposed for that undertaking. He was given for the voyage legitimate authorizations, letters of credit from all the governments, very expressive and liberal, in which the truth and necessity were explained, so that his Majesty would kindly concede a suitable number of ministers, who might continue so excellent and important beginnings. That father reached Madrid without accident, and found his brethren in mortal anguish and distressing pain, and the reformed branch now breathing its last and almost destroyed.

[The outgoing provincial has relaxed the strict rule of the reformed branch. The internal disputes that follow his term are brought to a definite head by Paul V’s brief, ordering the regular Augustinians to take over the convents of the Recollects and to absorb that branch. However, the order is saved by the strenuous efforts exerted both in Spain and Rome.]

16. Their procurator, Fray Pedro, was well able to answer those calumnies (for they were calumnies), and to restrain insinuations so pernicious and prejudicial to the interests with which he was charged; for he had discretion and a spirit for everything. The most effective thing in that was the pressing need of his commissions, and the contents of his credentials. But death, which overtook him at Milan on his return trip, prevented those advancements and important efforts; and there was no person to whom to entrust the favorable outcome of his negotiations at Roma, nor his papers as procurator, which were the essential part of the negotiation. Upon that so unexpected disaster, inasmuch as there was no substitution of powers, nor, as it happened, anyone in whom [274] to substitute them, the above opposition and contradiction had their opportunity—thus disappointing the arrangements of several religious who were already preparing for that voyage, in their anxiety to embark quickly, and assist their associates in the islands, and extend their laborious work. Those misfortunes and disturbances were unhappily removed and extended to Philipinas. The vice-provincial was notified of Paul V’s brief, of the extinction of the province, and the submission to the calced religious, who began to make use of violent acts of superiority. Although counsel was taken with erudite men regarding that difficulty, yet in view of that so executive brief, they wavered in their opinions. The only thing that militated against the brief was that it was not passed by the royal Council. But since it had to do with government and monarchy, it was at least binding on the inner court of the conscience, especially on subjects who had given a special and solemn obedience to the pontiff, in regard to the internal government of their institutes. These so violent disturbances had some rest in the election of provincial in the person of the father maestro, Fray Miguel Garcia Serrano. In it the offices of the convents and ministries of the discalced were confirmed to the persons who held them, and in the same manner; all taking care, after the representations of such a prelate, to honor and protect so afflicted a family.

17. Those so complicated causes for disquietude saddened extraordinarily the venerable father, Vice-provincial Fray de San Geronimo. He, upon seeing his edifice being destroyed gradually in this manner, and that its ruin was a foregone conclusion by such measures, determined, notwithstanding his age, and [275] the catastrophes that usually happened, to return to España, in order to solicit and promote the quiet of his reformed branch, and help for the preaching and conservation of the Indians, by communicating in person to the Catholic king his fortunate beginnings, being confident in the royal and benignant attachment to his person, and his merits. His receipt of certain letters, however, compelled him to cut short the voyage. Those letters assured him that the mind of the monarch was made up to appoint him as bishop in one of the vacant sees of these islands. In order that those obligatory despatches might not find him in the islands, and as he found a suitable opportunity, he embarked in a vessel to make his voyage by way of India. That unusual effort also was frustrated, because he was attacked by his last illness on the high sea, at the parallel of Ormuz. During it he edified the sailors greatly by his excellent disposition, and his conformity to the divine will, in whose kiss he delivered up his spirit. Very sorrowfully they cast him into the sea, the common tomb of sailors who happen to die thus.

18. Although few, those reformed religious, condescending at repeated urging, accepted a foundation in the port of Cavite. There lived the seamen, who, accustomed to dangers, are also reckless in vices. Men of nationalities distinct in religion and sect were wintering there because of the heavy commerce, and through their frequent intercourse their morals were becoming relaxed.

19. He who most urgently requested and sighed for such a foundation was a pious citizen and a good Christian, named Raphael Blanco, chief of the shore or arsenal, and master of the calkers. He offered to [276] help in the establishment with a large ground-plot and property on which he had built some houses, with the necessary condition that it was to be used as a church and convent. He was ready to sign a legal writ of gift, provided that the vicar-provincial bound himself to erect a church on the said ground and site. The parties having come to an agreement, went before the royal Audiencia, which was governing, and the bishop of Zebu, Don Fray Pedro de Arze, governor of this archipelago. Permission was granted, and a church and convent were formed in the best manner, in the houses of Raphael Blanco, with the aid of various alms, with St. Nicolas de Tolentino as its titulary. In the beginning of its construction it was of wood; but afterward, the necessary licenses having been granted, it was built of stone. Three reredoses adorned the temple. Shortly after its foundation its benefit was experienced. The people of the port were most extraordinarily afflicted; they frequently saw various horrifying specters in the air, which gave vent to terrible and formidable cries. Those specters took possession of various bodies, which they maltreated in many and cruel ways. Some they made raving mad; to some they caused very dangerous illnesses; some took to the mountains in flight; some, going up to the heights, let themselves fall down a precipice. So terrible a persecution put the whole port beside itself. The churches were opened and the august sacrament exposed day and night. The greatest crowd collected in the new convent and church. Missions were preached there with spirit and fervor, in which their prior at that time, Fray Pedro de la Madre de Dios, excelled. These aroused all to penitence, and there was frequent petition [277] for the holy sacraments. The air was filled with sighing, and the people mortified themselves with fastings and severe penances, in order to placate the divine wrath, so manifest in fearful acts of vengeance. The priests were continually employed in exorcisms against the wicked spirits. Cavite resembled an afflicted Nineveh. God willed to let the punishment end with threats. The spirits left their obsessions at the command of the ecclesiastical ministers, the horrible apparitions ceased, and their mournful howling was no longer heard. The inhabitants became quiet and were consoled, but did not fail to be very well warned. For they continued constant in the correction and the general reform of morals; and it extended to every kind of people, who were intimidated for a considerable time by such fearful events, and very thankful to their spiritual benefactors.

20. Upon hearing of the death of his vice-provincial, father Fray Rodrigo de San Miguel became very eager to make his voyage to España to solicit new workers. He asked and obtained duplicate despatches from the most prominent and distinguished inhabitants, from the ecclesiastical and secular cabildos, from the governor, and from the royal Audiencia. All the documents were confirmed by the most illustrious bishops, who said that the discalced Augustinians were very observant of their rule in their ministries, very zealous in the conversion of souls, and therefore very advantageous, useful, and even necessary. That would oblige his Catholic Majesty to concede them the mission that they desired. The orders also confirmed the documents, especially the observantine Augustinians, in which they confuted the preceding adverse testimonies. [278] Then he embarked with so favorable and extensive despatches; but his voyage was very disagreeable. They suffered a severe storm amid these islands, in which were lost boats that had anchored at Manila and Cavite. The stormy winds obliged them to sail to Japon, from which altitude they continued their course, with constant squalls, until they sighted Cape Mendocino—whence, coasting the shores of Nueva España, they finally anchored at Acapulco, after innumerable terrors and dangers, and after a most distressing voyage of seven months.

21. The father went overland to the North Sea, and embarking at Vera Cruz, continued his course. On the voyage a raging tempest carried them to the coasts and banks of Terra Nova—[i.e., Newfoundland]. That deviation from their course made water and food grow scarce, so much so that daily rations of only two ounces of sea-biscuit were dealt out, and the same proportion of water. The ship sprang a leak, and took so much water into the hold that they reached the Terceras as by a miracle. There they rested and equipped themselves, in order to finish their voyage to Cadiz. Thence the father went to Madrid, where his requests were listened to kindly, and his despatches conceded to him. In virtue of them, he had already called together twenty religious; and he determined to embark in the fleet that was being sent to the Malucas with reënforcements. He could not effect that, because that order had been lost with the obligations expressed in another part. Accordingly it was necessary to accommodate himself to the trading-fleet which was being despatched to Vera-Cruz, although with a small number of missionaries; however, considering the extreme lack of [279] them [in the islands] great relief was furnished even by these.

22. Thereupon, and the contentions of the Roman court having been favorably determined, because the supreme pontiff had [now] been thoroughly and sufficiently informed, the latter took pains to console those whom he recognized as innocent. He did that by his apostolic brief, in which, with full knowledge of the cause, he explained his former brief and definitive sentence, confirming the concession of Clement Eighth, in the erection of the province. He restored the title and office of provincial to the same father Fray Gregorio, confirmed his former patents, and restored everything to its former condition. However, there were certain endurable reservations, by which they could not found more monasteries or receive novices. At the end of the three years’ term, the calced provincial was to visit that reformed branch in whose jurisdiction the Recollect convents were to be. He conceded them many indulgences, privileges, and favors, by which their minds were calmed, and their desired relief in Philipinas obtained. This country was reenforced with thirteen other missionaries, whom the fathers of España sent officially in charge of their commissary, father Fray Christoval de San Augustin. He reached Mexico, whence he could not proceed farther, as death seized him. Father Fray Onofre de la Madre de Dios took charge of that leadership, with whose arrangement they all arrived safe and sound at Manila. They had their frights in meeting some Dutch urcas, which followed our ship with a stern wind; and they were about to be captured when the religious invoked in their favor the glorious St. Nicolas de Tholentino. [280] Then, luffing, they were able to escape the Dutch.

25. That conversion was much bruited throughout the whole province, and to his example many infidels bowed their necks; however, many difficulties yet remained. [283] The missionaries resolved to conquer them, for which they exposed themselves to evident dangers. The superior either did not recognize them as dangers or despised them. He was resting one night in a location called Ambagan, not far from Tandag. An Indian, without other motive than his barbarous inclination, conceived the thought of killing him, and obtained two companions, who aided him with their weapons in his depraved purpose. He climbed into the house boldly, leaving his two companions ready on the ladder. When he tried to enter the apartment where the minister was sleeping, a venerable old man stopped him, who asked him in his native language: “Where art thou going, profligate? I am guarding the sleeper, who is my son.” The Indian, carried away by his headlong wrath, persisted in entering the forbidden apartment. Thereupon, the venerable old man raised aloft a golden staff, which he supported in his hand, with which he threatened the Indian, who conceived so great a horror of it that in his confusion he was unable to find the ladder by which to descend, although he sought it in various ways. He remained there, miserable and afflicted, all that night, without knowing what was passing, until, the morning having come and the minister having come out of his room, he placed himself before the latter very contritely, and told him what had happened, urging him to make it known. His associates confirmed what referred to them—namely, that becoming tired of waiting at the foot of the ladder, they had retired thence at daybreak, in order not to be discovered, abandoning their associate to his fortune. The father agreed, as did the more judicious, that he whom the Indian was declaring by his signs was the [284] great father St. Augustine, who miraculously defended his son with the pastoral staff.