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The Philippine Islands, 1493-1898, Volume 37, 1669-1676

Volume 37 — CHAPTER XXXIII

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Coming of the governor Don Manuel de León y Sarabia; and arrival of a plentiful mission of religious.

(1669–70)

In the company of that governor came the largest reënforcement that had thus far arrived—namely, thirty-two religious, whom the father-procurator, commissary, and vicar-general, Fray Isidro Rodríguez, had brought with him. It was the balance of the mission that he had sent the former year—which, all told, reckoning it as one mission, was the most goodly and numerous mission that had come to this province from its foundation; for it consisted of forty-eight religious and three lay-brothers. They entered the convent of Manila on October 4, the day of St. Francis.

That year a function was solemnized which had not been performed for many years, namely, the publication of the edicts of the Holy Office of the Inquisition in the cathedral of Manila, on the first Sunday in Lent. The father commissary, Fray José de Paternina, was present, as were also all the officials and servants of the Holy Office, who were but few in that time. The new governor and the royal Audiencia were present, and father master Juan de Paz preached. On the following Sunday the letter of excommunication [anatema] was read, in the form usual to this holy tribunal, against those who have not denounced within the term of one week those who had committed the crimes against our holy faith which are mentioned in the edicts. That solemn function was not again repeated every three years, as is ordered by the Inquisitors; this was not done, not only within three years, but not for forty-nine, and until the present year of 1718, in which this history is written—the commissary being the reverend master and father presentado, Fray Juan de Arichedera, of the Order of Preachers; and the governor, the mariscal of the army, Don Fernando Manuel Bustillo Bustamente y Rueda, in his first year. That religious ceremony was performed with the greatest solemnity that has been seen in these islands by the many ministers, commissaries, and calificadors, belonging to the secular clergy and orders, whom the holy tribunal had. The most eminent persons in the community acted as familiars; at the order of the Inquisitors of Méjico, these were present not only with banners, but also with the white and black cross (the insignia of this holy office) on their capes and mantles—the religious wearing it on their cowls, worked in gold and silver. On the evening of Saturday, March 12, the procession marched through all the city, the standard of the faith setting out from the convent of St. Dominic, carried by Sargento-mayor Don Domingo Bermúdez, a citizen of Manila, who had been alcalde-in-ordinary the preceding year. The regidors and most eminent citizens accompanied him, dressed in gala attire and on gaily decked horses, and followed by many lackeys wearing rich livery (which is less costly in Manila than in other places). The father commissary rode a mule with trappings, and was accompanied by the servants of the holy tribunal, both ecclesiastical and lay, the alcaldes with their maces, and the drums, and followed by the other officials, all on horseback.

The second Sunday of Lent, March 13, the same parade was held from the convent of St. Dominic to the cathedral. The father commissary was there, under a canopy in the chancel on the gospel side; and the ministers of the Holy Office in the body of the church, on their benches on the epistle side. The above-mentioned governor was there, and was the head of the city, as there was no royal Audiencia. The father secretary, Fray Francisco de Contreras, read the edicts, and the father lecturer Varela, of the Order of St. Dominic, preached. After mass the standard of the faith was returned, and the father commissary and all the tribunal went to the convent of St. Dominic, accompanied by the governor and captain-general, and by the rest of his retinue of the preceding day.

The following Sunday, March 20, the father commissary and all the tribunal left the convent of St. Dominic, and went afoot to the cathedral, where the serious and fearful ceremony was performed of reading the letter of excommunication against those who do not denounce persons whom they know to have fallen into heresies and the sins mentioned in the edicts. That is a ceremony that strikes fear and terror into the hardest heart; its tenor and details I omit, as it is long to tell and terrifying to hear. That ceremony was performed with the greatest solemnity and gravity possible. Inasmuch as it is not my intention, nor ought I, to come down to these present times with my records [in this history], I have thought it advisable to mention that matter in this place as a memorial of so holy a ceremony.

Our province was greatly advanced in that triennium by the great prudence and affability of its provincial, our father Fray Dionisio Suárez, who was more angel than man. With the abundant aid that had arrived in that year and the preceding one, plenty of ministers were appointed for all the convents; those convents which had been united with others were separated, and ministers placed in them; and in the large and populous places two [ministers were stationed]. The work was so apportioned that it could be endured; for the overwork occasioned by the lack [of ministers] had been the cause of many dying and others falling ill. Divine Providence also assisted by communicating grace to the newcomers, and facility in learning the languages of our provinces. Therefore, after a few months many of the latter found themselves sufficiently qualified in that respect to become ministers, alone and without company, in the missions. This province became renewed and flourishing with the abundance of religious, and the study of the arts and theology was greatly assisted in the convent of Manila. Ministers were placed in the missions of those who were recently converted in the hill-country of Ilocos, in the villages of Aclán, Vera, and Bangbanglo, father Fray Benito de Mena assisting them all the days of his life—which lasted until the year 1695, after he had founded the mission called Bangi, on the outskirts of the province of Cagayán.

Notes in this chapter

Note 1 · Alonso de Lara was subprior of the convent of Manila in 1638, prior of the convent of Guadalupe in 1641, definitor of the province in 1643, Note 2 · Cristóbal de León was a native of Galicia, and went to the Philippines in 1628. He was minister of Tagudín (1635 and 1638), Narvacán and BatNote 3 · Alonso Quijano, a native of Corral de Almaguér in La Mancha, was an excellent linguist in the Bisayan, and served in the missions of DunangaNote 4 · Diego de Ochoa was a son of the convent of San Felipe el Real in Madrid, and lecturer on sacred theology in his province. After going to theNote 5 · A reference perhaps to the grandson of Emanuel Philibert, duke of Savoy (who died August 30, 1580)—who bore the same name, and the titles chNote 6 · The Dominicans resolved in a council called by their provincial September 11, 1644, not to bring any charges against Corcuera, but to pardonNote 7 · Luis de Amezquita studied Greek under the Jesuits. He was admitted to the Augustinian convent of San Felipe el Real where he took his vows iNote 8 · Jerónimo Paredes was a native of Castilla and professed in the convent of Pamplona. He was prior of Ternate (1621–25), at the cession of thaNote 9 · Andrés de Fuentes, a religious of the province of Castilla, was a notable orator, and the zealous minister of Calumpit in 1632. He was procuNote 10 · Pedro Valenzuela was a native of Castilla la Vieja, where he professed. After going to the Philippines he was assigned to the villages of BaNote 11 · Gaspar López, a native of Castilla, an eminent orator, and a missionary in Tambobong (1630), Pórac(1633), Sesmoan (1635), Santor (1638), ApáNote 12 · Tomás de Villanueva was a native of Villanueva de los Infantes and professed in the Burgos convent. Having been assigned to the Bisayas IslaNote 13 · Martin García professed in the convent of Arenas in 1629 and arrived in the Philippines June 29, 1635. He became preacher and confessor in MNote 14 · Juan de Borja, a native of Osuna, professed in that city. He became fluent in the Bisayan tongue, and labored in the missions of Mambúsao (1Note 15 · See VOL. XXXVI, note 33. See also Revue des deux Mondes for 1869, vol. 81, article “L’Archipel des Philippines” (pp. 932–964), by Edmond PlaNote 16 · The master-of-camp, Manuel Estacio Venegas (see ante, note 50), who was a relative of the Recollect friar Juan de San Antonio. See Montero yNote 17 · José Millán de Poblete was a Mexican, and went to Manila with his uncle, the archbishop of that name. He was head chaplain of the troops in Note 18 · Lucas Aguilar was a missionary in Ilocos, to the villages of Purao (1620), Sinait (1621, 1626, 1644), Dingras (1624, 1638), Bauang (1633), BNote 19 · Sancho de Moncada, a native of Toledo, professed in that city in 1613. He labored in the Tagálog villages of Bigaá (1636), Caruyan (1638), MNote 20 · Dionisio Suárez was a native of Porto Alegre, in the province of Alentejo in Portugal, and professed in the convent of Salamanca. He was oneNote 21 · In 1860 when the fathers of the Society of Jesus were again installed at Manila, that amity was again established at their petition, thanks Note 22 · Juan Lozano was an excellent Visayan preacher, and ministered in the villages of Dumangas (1635), Jaro (1644), Panay (1647), and Passi (1650Note 23 · Doctor Diego de Cartagena, a priest expelled from the Society of Jesus, obtained from the king a prebend in the ecclesiastical cabildo of MaNote 24 · “We omit the rest of this chapter, as it contains some information referring to [the favorite’s] evil acts, which although almost all taken Note 25 · Verdugo means, among other things, a hangman, executioner, or very cruel person, hence the allusion in the text. ↑Note 26 · Francisco de Madrid was a missionary in Ilocos, at Tagudin (1623), Candon (1624), Dingras (1629), Batác (1633), and Matolos (Bulacán; 1635).Note 27 · José de la Cuesta professed in the Salamanca convent, and was an eminent Greek scholar. He was assigned to Ilocos, and ministered in the vilNote 28 · José Betoño was a native of Madrid, and professed in the convent of San Felipe el Real. He labored in the missions of Minalin (1647), Lubao Note 29 · Tomás Velasco was from Andalucia, where he was a confessor and preacher for some years. In the Philippines he was subprior of Manila (1644),Note 30 · Francisco de Victoria took the habit in the Salamanca convent. After going to the Philippines he became subprior of Manila (1644, 1651), andNote 31 · Antonio de San Gregorio, a native of Saelices de los Gallegos, took the Franciscan habit March 10, 1611, and went to the Philippines in 1621Note 32 · Ecclesiastical affairs in the Moluccas had been in charge of the bishop of Malacca. After the separation of the Spanish and Portuguese crownNote 33 · Concerning the commercial relations with Macao, Concepción (vi, pp. 416, 417) says: “The city of Macan had sent an hidalgo, one Don Diego HuNote 34 · Referring to the controversies between Palafox (VOL. XXIX, p. 189) and the religious orders, especially the Jesuits; these culminated duringNote 35 · “Who entertains thoughts of peace and not of affliction.” ↑Note 36 · Apparently meaning that he was placed on the list for promotion at some future vacancy of that see—which he attained in August, 1715 (accordNote 37 · The treaty of Nimwegen or Nimeguen was concluded in that city (located in the Netherlands) in 1678–79, between France and the other EuropeanNote 38 · The quarrel between Camacho and the friars waxed deep and bitter, and many manifestoes were published on each side. This controversy will beNote 39 · This tower resisted all the earthquakes, even the terrible one of 1863, until 1880 when, as it was becoming dilapidated, it was torn down inNote 40 · For notices of all the above Augustinians, see Pérez’s Catálogo. ↑Note 41 · Literally, “he was the nadir of the zenith” of Mendiola’s goodness—a pun on the Mora’s name. ↑Note 42 · Baltasar Herrera was a native of Extremadura and took the habit in the Salamanca convent. He joined the Philippine province in 1642, and aftNote 43 · Lucas Ortiz, a native of Salamanca, professed in the convent of that city; and ministered in the Philippines in Bay (1641), Tambobong (1645,Note 44 · Juan de Torres was a native of Navarra, and professed in the Toledo convent. In 1641 he was subprior of the Manila convent; in 1644 definitoNote 45 · Alonso Clemente was a minister to the Bisayan villages of Tigbauan (1629), Otón (1633, 1650, 1656), Laglag and Carcar (1645), San Nicolás (1Note 46 · José Duque,a native of Oropesa, in the province of Toledo, professed in the convent of San Felipe el Real in Madrid. He labored in Gapán (16Note 47 · Antonio Carrión became fluent in the Bisayan, Ilocan, and Tagálog tongues. He labored in San Nicolás de Cebú (1645), Tigbauan (1648), Otón(1Note 48 · Isidoro Rodríguez was born in Madrid and took the habit in Salamanca in 1639. He ministered in Macabebe in 1653, in Guagua in 1656, in SesmoNote 49 · Francisco Roa was born in Mexico October 9, 1592, and went to Manila at the age of fourteen. He entered the Society May 18, 1609. He worked Note 50 · José Pimentel was born at Portillo, near Valladolid, September 20, 1607. He entered upon his novitiate April 24, 1624. While still a scholasNote 51 · Correctly, Lorenzo de Iba. He was born in Caller de Cerdeña, and arrived as a lay brother in the Philippines in 1651. He was twenty-two yearNote 52 · Alonso Coronel was a son of the convent of Burgos, and after going to the Philippines, ministered to the villages of Lipa (1639), Guiguinto Note 53 · Gonzalo de la Palma was born in Toledo. He ministered to the Ilocan villages of Santa Cruz (1636) and Bacarra (1638), and was procurator-genNote 54 · Luis de Medina professed in the Sevilla convent in 1630, and went to Manila in 1650. That same year he was appointed procurator-general, andNote 55 · Juan Vergara was born in Madrid and took the habit in the same city. He labored in Agoó (1641), Narvacán (1644), Bantay and Batác (1653 and Note 56 · Juan de la Isla, native of Écija and son of the province of Mechoacán, became a minister in Aráyat (1645), Sesmoán (1647), Batác (1650), CanNote 57 · Benito Mena Salazar was a native of Vigan, the son of a Spanish encomendero, and took the habit in Manila, June 2, 1659. He ministered in thNote 58 · Francisco de Mesa was born in Mexico and professed in Manila October 31, 1644. His field of labor lay in Dumalag (1656) and Laglag (1659). HNote 59 · Juan de Leiva y de la Cerda, marqués de Leiva y de la Labrada, Conde de Baños (or, as he is also called, Juan de la Cueva Leiva y Labrada) wNote 60 · The body guard of the Spanish monarch was formerly of Walloons and was known as the Walloon guard. ↑Note 61 · José Paternina, a native of Bastida in the province of Álava, professed in the convent of Badaya. In the Philippines he became prior of the Note 62 · Before the foundation of the college of Valladolid, the father-commissaries of the Filipinas admitted youths to the religious habit, and plaNote 63 · See VOL. XV, pp. 102, 103, note 66; and pp. 102–116. ↑Note 64 · i.e., in San Agustin’s Conquistas de las Islas Philipinas (Madrid, 1698). ↑Note 65 · In the Archivo general de Indias at Sevilla are two manuscript plans (one of Manila and the other of Cavite) which were made about 1762 by aNote 66 · These are certain villages in the mountains of Burgos, adjacent to the domain of Vizcaya—the privileges granted to which are enjoyed by thesNote 67 · For sketches of the above religious, see Pérez’s Catálogo, pp. 126–128. ↑Note 68 · A long and unsigned document in the Ventura del Arco MSS. (Ayer library) ii, pp. 493–618, gives minute details of these events in 1668, and Note 69 · Cosme de Ays (sic in Pérez, not Hiz) was a native of Valencia, and after going to the Philippines labored in the Ilocan villages of Purao (1Note 70 · Francisco del Moral was a minister to the Tagálogs in Batangas (1651), Bay (1654 and 1668), San Pablo (1656), Pasig (1666), and Malate (1661Note 71 · Enrique Castro was born in Madrid. His labors in the Philippines extended to the villages of Pórac (1647), Candaba (1648), Apálit (1654), MaNote 72 · José de Mendoza was born in 1634, and took the habit in 1651. He ministered in the missions of Tanauan (1653), Hagonoy (1654 and 1666), ParaNote 73 · Francisco de Medina Basco, a native of Toledo, performed mission work in the Filipino villages of Pórac (1642), Lubao (1647), Guagua (1650),Note 74 · Cristóbal Marroquín (sic) was born in Sevilla and professed in the convent of Lima, where he became a lecturer. In the Philippines he laboreNote 75 · Carlos Bautista, a native of Mexico, professed in Manila, October 25, 1642. Before his death at Tondo in 1681, he had labored in Caruyan (16Note 76 · These are the Apayaos, a non-Christian tribe living in the district of Ayangan, in the comandancia of Quiangán (Census Phil. Islands, 19O3, Note 77 · Luke xiv, v. 23. ↑Note 78 · Heroes elevated to the rank of gods after their death, and regarded as the patron deities of their country. ↑Note 79 · See Albert Ernest Jenks’s excellent monograph “The Bontoc Igorot,” in vol. i of Ethnological Survey Publications (Manila, 1905). ↑Note 80 · Probably one of the small collections of natives in North Luzón. ↑Note 81 · Not mentioned by Census of Philippine Islands. Blumentritt (Tribes of Phil.) says that they were originally a heathen Malay tribe living in Note 82 · Blumentritt (ut supra) reports this tribe as a headhunting Malay people inhabiting the mountain wilds of Nueva Vizcaya in Luzón. They are heNote 83 · Estéban Marín was a native of the City of Mexico, where he professed. He went to the Philippines in 1584, and was sent to the Igorots and ZaNote 84 · Referring to the Conquistas de las Islas Philipinas (Madrid, 1698) of Gaspar de San Agustin—of which history Diaz’s is a continuation. ↑Note 85 · Lorenzo Herrera was a native of Mexico, and professed in Manila, October 15, 1643. He worked in the villages of Agoó (1656), Bocarra (1657, Note 86 · Luis de la Fuente was a Mexican, and professed in the Manila convent, January 25, 1655. He ministered in the Ilocan villages of Agoó (1659),Note 87 · Gabriel Alvarez was born in Manila, and professed there September 27, 1663. He was minister in the village of Sinait in 1665, when ordered tNote 88 · Since 1880 permanent missions of the Augustinians have been established in Cayang and other neighboring tribes.—Tirso Lopez, O.S.A. ↑Note 89 · Lauan (Anisoptera thurifera: Blume) of the family of Dipterocarpaceae, used for shipbuilding and house construction. ↑Note 90 · Andrés Salazar ministered in Gapán (1647), Aráyat (1648), Pórac (1650), Minalin (1653), Apálit (1656), Betis (1657), Caodaba (1662), MacabebNote 91 · Pedro de Mesa was born in Valverde in the province of Burgos and took the habit in Valladolid in 1635. He labored in Carcar (1651, 1659), GuNote 92 · So in the printed text; but there is apparently a hiatus, a name being omitted—that of the visitor’s companion. Cf. the account here given bNote 93 · Spanish pintados; it may mean “tattooed.” ↑Note 94 · Perhaps the celebrated Prospero Fagnani, a canonist of the seventeenth century who was regarded at Rome as an oracle on all legal questions.Note 95 · Manuel Quintero went to Manila in 1669, where he was appointed conventual of Guadalupe. See Pérez’s Catálogo, p. 185. ↑Note 96 · Numerous currents are set up, through the passage among the islands, by the great equatorial current which crosses the Pacific from east to Note 97 · Jerónimo Ramos had labored in the missions of Taguig (1650), Malolos (1653), and Bauan in Batangas (1654–62). In 1662 he retired to the ManiNote 98 · The previously-cited document in Ventura del Arco MSS. ascribes (pp. 502–512) Salcedo’s unpopularity to his being unable to satisfy the extrNote 99 · Salcedo’s enemies concocted the scheme of imprisoning him, “on the pretext of his arrest being made by the Inquisition, and on a complaint [Note 100 · The lay-brother Juan Panés was born in Rota in the province of Cadiz, and took the habit in Manila, May 3, 1652, being appointed procurator Note 101 · This man is thus characterized in Ventura del Arco MSS., ii, p. 512: “In the same ship sailed [to Manila, 1666] also father Fray Mateo ValloNote 102 · Montero y Vidal says (Hist. de Filipinas, i, p. 335): “Father Patermina [sic] threatened with the terrors of the Holy Office an old woman whNote 103 · Cf. the account of Salcedo’s arrest given ante, pp. 23–29. ↑Note 104 · Salcedo was taken to the Franciscan convent, and immediately the conspirators celebrated the event with suppers and the drinking of toasts tNote 105 · Diego Luis de San Vítores, S. J., was born at Burgos, November 12, 1627, and entered the Society July 25, 1647. After having taught philosopNote 106 · Xavier de Riquelme was born in Murcia in 1619, and became a Jesuit novice at the age of fifteen. He came to the Philippines in 1643, and tauNote 107 · Pedro de Espinar was born at Toledo, March 27, 1630; at the age of seventeen he entered the Jesuit order, and in 1653 he came to the PhilippNote 108 · On February 26, 1669, the minor children of Mansilla presented a petition demanding their father’s release. The usurper, suspecting that CorNote 109 · i.e., “As many opinions as there are persons.” ↑Note 110 · Of interest in the controversies aroused by the usurpation of the governorship of the Philippines after the arrest of Diego Salcedo is the fNote 111 · The battle of Lützen, in which Gustavus Adolphus of Sweden was slain, occurred on November 16, 1632. That of Nördlingen was fought (SeptembeNote 112 · The new governor, Manuel de Leon, reached Manila on September 24, 1669. He at once recalled all the refugees and exiles. Mansilla came back Note 113 · i.e., “Lese-majesty in the first degree”. ↑Note 114 · The usurper, with little experience or ability in matters of government, accomplished little that was of use, but spent much money; but “he Note 115 · The government of Don Juan Manuel de la Peña lasted for eleven months, amid great quiet for the community of Manila, as he was very prudent Note 116 · The galleon “San José,” which had left Cavite the year before, returned from Acapulco in the month of July; and as the vendavals had preventNote 117 · As soon as Don Manuel de León assumed his government, Auditor Don Juan Manuel de la Peña Bonifaz appeared as a refugee at the porter’s lodgeNote 118 · The community of Manila began to breathe under the peaceable and disinterested government of Don Manuel de León, who tried throughout to fulNote 119 · [The following is translated and synopsized from Domingo Fernandez Navarrete’s Tratados historicos,1 pp. 299–332.]
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