Johnny Gruelle - "Raggedy Andy Stories"

Sun Tzu - "The Art of War"

Various - "Punch, or the London Charivari, Vol. 159, August 4th, 1920"

J.M. Snoek - "De Nederlandse kerken en de joden"

Various - The Philippine Islands, 1493 to 1898: Volume XXII, 1625 to 29

V >> Various >> The Philippine Islands, 1493 to 1898: Volume XXII, 1625 to 29




[16] Ley xxix, lib. viii, tit. xxi, of _Recopilacion de leyes_,
relating to the sale of offices in the Philippines, is as follows:

"We order that all offices be sold in the Filipinas Islands, which
are regulated and ordained in accordance with the laws of this titulo,
as in the other parts of the Indias, observing the laws in regard to
sales, and the condition of securing a confirmation--provided that,
if any persons shall hold any of those offices comprehended in those
islands, as a concession which shall have been made to them for life
by us, or by the governors of those islands in our name, these must
be sold, and shall be sold, as if they were rendered vacant by the
death [of the incumbents]. They cannot resign them, for it is our will
that they shall not enjoy that privilege, as they could have done had
they bought those offices." [Felipe III, Madrid, November 29, 1616;
December 19, 1618.]

[17] The same instruction is given after nearly all the following
statistics, namely "idem," _i.e._, that they be entered in the
book. Consequently, we omit all following instances.

[18] This Dutch fort was on the southwestern coast of the island of
Formosa. See Valentyn's descriptive and historical account (with map)
of Tayouan (or Formosa), in his _Oud en Nieuw Oost-Indien_, at end
of part iv. Boulger says (_China_, p. 132): The Dutch "had acquired
their place in Formosa by the retirement of the Japanese from Taiwan
in 1624, when the Dutch, driven away by the Portuguese from Macao,
sought a fresh site for their proposed settlement in the Pescadore
group, and eventually established themselves at Fort Zealand."

[19] Interesting accounts of Formosa and its inhabitants are given
by George Candidius (a Dutch Protestant minister who began a mission
among the natives in 1626), in Churchill's collection of _Voyages_
(London, 1704), i, pp. 526-533; and J.B. Steere, who traveled through
the western part of the island, in _Journal_ of American Geographical
Society, 1874, pp. 303-334. The latter states that the chief city of
Formosa, Taiwanfu, is built on the site of the old Dutch colony near
Fort Zelandia; and furnishes several vocabularies of native languages.

[20] La Concepcion describes the Spanish expedition to Formosa
(_Historia de Philipinas_, v, pp. 114-122) and the labors of Dominican
missionaries there; he says that the Spanish fort was erected on
an islet which they named San Salvador, near which was an excellent
harbor called Santissima Trinidad. Apparently these localities were
on the northeastern coast of the island.

[21] This officer was a relative of Governor Juan de Silva. A full
account of this unfortunate expedition and his death in Siam is given
in the "Relation of 1626," _post_.

[22] This order of nuns, commonly known as "Poor Clares," is the
second order of St. Francis. It was founded by St. Clare, who was
born at Assisi, the birthplace of St. Francis, and she was received
by him into the monastic life in 1212; she died in 1253. The order
soon spread into France and Spain; and a written rule was given
to these nuns by St. Francis in 1224, which was approved by the
pope in 1246. Some modifications of this rule--which was exceedingly
austere--crept into various convents; and a rule, approved by Urban IV,
was drawn up in 1264, similar to that of St. Francis, but somewhat
mitigated. It was adopted by most of the convents in the order,
this branch being known as Urbanists; the minority, who followed the
stricter rule, were called Clarisses. The government and direction of
the order were at first divided between a cardinal protector and the
superiors of the Franciscans; but, early in the sixteenth century,
Julius II placed the Poor Clares entirely under the jurisdiction of
the general and provincials of the Friars Minors. (Addis and Arnold's
_Catholic Dictionary_.)

[23] Geronima de la Asuncion, daughter of Pedro Garcia Yanez, was
born in Toledo in 1555, and entered the Order of St. Clare in August,
1570. With seven nuns of her order, she embarked from Cadiz on July
5, 1620, and arrived at Manila August 5, 1621, where she founded the
convent of La Concepcion. Within two months, she received twenty girls
into the novitiate, notwithstanding the rigorous and austere rules of
this order. The provincial of the Franciscans strove to modify this
strictness, for the sake of the nuns' health in so trying a climate,
but Mother Geronima refused to yield, and finally triumphed, in the
appeal made to the head of the order--although after this victory
she permitted some relaxations of the rule. Opposition arose to the
seclusion of so many young women of Manila in the monastic life; and
even the diocesan authorities endeavored to restrain their zeal--even
excommunicating Mother Geronima for a time--but with little result. She
died on October 22, 1630. See La Concepcion's account of her and the
entrance of this order, in _Hist. de Philipinas_, v, pp. 1-17.

[24] This man undertook, as a work of charity, to rear and educate
orphaned or poor Spanish boys, for which purpose he collected aims;
and later he secured from the crown the aid for which these letters
ask. Having spent his life in this work, Guerrero at his death (being
then a Dominican friar) placed this school in charge of the Dominicans,
who accepted it--on June 18, 1640, organizing it as the college of
San Juan de Letran; it became a department of their university of
Santo Tomas.

[25] Evidently referring to the city of Cebu, of which Christoval
de Lugo was then alcalde-mayor; this officer conducted an expedition
against the Joloans in 1627, in which the Spaniards inflicted heavy
losses on these pirates.

[26] Apparently meaning that he came with Governor Fajardo in 1618;
for the present narrative must have been written as early as 1624.

[27] That is, "the spirit of the Lord came rushing."

[28] The only Jeronimo Rodrigues, and who was probably the one in
our text, mentioned by Sommervogel was the Portuguese born at Villa
de Monforte. He went to the Indias in 1566, and became visitor of the
provinces of China and Japan. He died while rector of Macan. He left
several letters and treatises, some of which have been printed. See
Sommervogel's _Bibliotheque_.

[29] The old capital of Siam was Ayuthia (also written, in early
documents, Yuthia and Odia). It was founded in the year 1350, and
was built on an island in the river Meinam--the proper name of which,
according to M.L. Cort's _Siam_ (New York, 1886), p. 20, is Chow Payah,
the name Meinam (meaning "mother of waters") being applied to many
rivers--seventy-eight miles from the sea. Ayuthia was captured and
ruined by the Burmese in 1766, and later the capital was removed to
Bangkok (founded in 1769), which lies on the same river, twenty-four
miles from the sea. Crawfurd, writing in the middle of the nineteenth
century, gives the estimated population of Ayuthia at 40,000, and
that of Bangkok at 404,000--the latter probably much too large. See
his _Dict. Indian Islands_, article, "Siam."

[30] Pedro de Morejon was born in 1562, at Medina del Campo. He
entered his novitiate in 1577, and set out for the Indias in 1586,
and spent more than fifty years in the missions of the Indias and
Japan. His associates were Jacques Chisai and Juan de Goto, who were
martyred. In 1620 he was sent to Rome as procurator of Japan, became
rector of the college of Meaco in 1633, and died shortly after. San
Antonio (_Chronicas_, iii, pp. 534, 535) gives a letter written by
him to the Franciscan religious martyred in Japan in 1596 while on
the road to execution; and he was the author of several relations
concerning Christianity in Japan. See Sommervogel's _Bibliotheque_.

[31] Antonio Francisco Cardim was born at Viana d'Alentejo, near Evora,
in 1596, and entered his novitiate February 24, 1611. He went to the
Indias in 1618, where he visited Japan, China, the kingdom of Siam,
Cochinchina, and Tonquin. He died at Macao, April 30, 1659. He left
a number of writings concerning his order and their work in the
Orient. See Sommervogel's _Bibliotheque_.

[32] The name Manados (now Menado) was applied to a province
(now called Minahasa) in the northernmost peninsula of Celebes;
see Colin's description of it in his _Labor evangelica_ (ed. 1663),
pp. 109, 110. Jesuit missions were early established there (Colin,
_ut supra_, p. 820), from the island of Siao.

[33] There is apparently some defect in the text at this place, as
if the royal comment or decision on Tavora's request had been omitted.

[34] This officer had been appointed to the post of warden, without
any salary, by Fernando de Silva (see the latter's report of July 30,
1626); but Tavora soon replaced him by another.

[35] This law, dated Ventosilla, April 15, is as follows:
"Notwithstanding the claims of the alcaldes-in-ordinary of Manila,
as to trying jointly the suits and causes of the Parian, on the
ground that it is within the five leguas of their jurisdiction,
it is our will that the governor of the Parian alone try in the
first instance it suits and causes, with appeals to the Audiencia;
while in respect to the government of the Parian, ley iv, titulo xv,
libro ii, shall be observed."

This latter law, dated November 4, 1606, is as follows: "Inasmuch
as the auditors of the royal Audiencia of Manila, under pretext of a
decree from us dated December eighteen, one thousand six hundred and
three, meddle in affairs touching the Parian or the Sangley Chinese,
and in giving orders and licenses so that they may reside in the
Filipinas Islands; and inasmuch as the cognizance and ruling in these
matters should concern our governor and captain-general, in whom
the defense of that land is vested: therefore we order that matters
concerning the Parian of the Sangleys be alone in the charge and care
of our governors and captains-general, and that our royal Audiencia
abstain from discussing or taking cognizance of anything touching
this matter, unless it be that the governor and captain-general commit
something that concerns him to them. And in order that the advisable
good relations should be held among all of them, and the Parian be
governed with more unanimity and satisfaction, the governors and
captains-general shall be very careful always to communicate to the
royal Audiencia what shall be deemed advisable for them [to know]."

Law v of the book and titulo, from which the above laws of the
regular text are taken, and which was promulgated by Carlos II and
the queen mother, provides that "in the government of the Parian, and
the jurisdiction, communication, and all the other things contained
in ley lv, titulo xy, libro ii, what was enacted shall be observed."

[36] See this law, _ante_, note 34.

[37] This same law, with slightly different wording, is found in
libro viii, titulo xxix, ley xi, under the same date as the first
one above. The only material difference is in the additional words at
the end: "concealment of any quantity; and very exact account shall
be taken of everything, and the balances struck."

[38] This is but one clause in the royal decree of November 19, 1627
(which see, _post_); and it would seem that the date here given,
June 14, must be an error for that just cited. This and the following
matter from the _Recopilacion_ show clearly the slipshod manner in
which that work was compiled.

[39] See this decree in full, pp. 164-166, _post_; it contains
important matter which is here omitted.

[40] Referring to William Adams, an Englishman who landed in Japan in
April, 1600, and soon became a favorite with the ruler Iyeyasu. He
was in the employ of the East India Company from November, 1613,
to December, 1616; and at other times rendered various services to
Iyeyasu, traded on his own account, or acted as interpreter to the
English and the Dutch in Japan. He remained in that country until
his death, May 16, 1620. See Cocks's _Diary_ (Hakluyt Society's
publications), i, pp. iii-xxxiv.

[41] i.e., the Chinese, not understanding scientific navigation,
are not able to direct their course across the sea to points on the
Philippine coast where they could be safe and escape the Dutch who
were lying in wait for them; but they cross from island to island,
by devious routes, making their way as their partial knowledge of
sailing enables them, and thus cannot avoid die enemy.

[42] La Concepcion states (_Hist. de Philipinas_, v, p. 131) that
Tavora desired, through martial ardor, to undertake some important
expedition (for which he had made all possible preparations during
the winter and spring); and that in a council of war three such were
proposed--"to dislodge the Dutch from the port of Taiban [i.e., Taiwan,
in Formosa]; to Maluco, from [the fort of] Malayo, to punish their
insolent acts; or to obtain satisfaction from Siam for the death of
Don Fernando de Silva"--of which the first was chosen. But, through
various delays, Tavora's voyage was begun too late, and defeated by
the stormy weather that ensued.

[43] The following note is a part of the original document:

"_Note_. While writing this relation, these forty Spaniards arrived
in a ship, less four sailors who wished to remain in the kingdom of
Camboja, whither went all those who remained in the lanchas after the
galleons left them. That king of Camboja protected them; and, although
he suspected that they were spies, they were welcomed cordially and
sent to Manila, where they arrived July first."

[44] This cruise by the Spanish galleons is of much the same piratical
character which the Spaniards themselves ascribed to the Dutch and
English adventurers of that time; nor did they hesitate to attack
peaceful trading ships, even those of nations against whom they had
no grievance.

[45] In 1627 the emperor Tienki (a grandson of Wanleh) died, and
was succeeded by his younger brother, Tsongching, who was the last
of the actual Ming rulers. In the latter part of his reign he was
almost constantly at war with the Manchus, who were ruled by Taitsong,
fourth son of Noorhachu. In 1640 a revolt occurred in China, headed
by Li Tseching, who four years later captured Peking. Tsongching,
seeing that his cause was lost, committed suicide. Taitsong, who had
died in 1643, was succeeded by his son Chuntche; the latter, after
the fall of the rebel Li Tseching, became the first emperor of the
Manchu dynasty in China, and established his capital in Peking.

[46] This noted relic was dug up in the Chinese city of Singanfu, in
1625. It is a stone slab, containing various inscriptions in Chinese
and Syriac; it was erected in the year 781, and is a monument of the
early existence of the Nestorian church in China. See Yule's account
of it in his _Cathay_, i, pp. xci-xcvi, clxxxi-clxxxiii.

[47] Evidently referring to the Manchu chief Noorhachu, who from 1591
had harassed the northern frontiers of China; he died at Mukden in
September, 1626.

[48] Nicholas Longobardi was born in 1566 at Caltagarone, Sicily,
and admitted into the Society in 1580 (Sotwell says that he entered
his novitiate in 1582, at the age of seventeen). He became a teacher
in humanities and rhetoric. In 1596 he went to China, and settled in
the province of Kiang-si, where he was appointed general superior of
the mission from 1610 to 1622. He died at Peking, December 11, 1655,
according to Sotwell. Father de Machault says that he died September 1,
1654, according to a letter written May 7, 1655, by Father Francois
Clement; but the inscription on his tomb gives the first date. He
had written a number of treatises, some of them apparently in the
Chinese language. See Sommervogel's _Bibliotheque_.

[49] The Dominican provincial at this time was Bartolome Martinez,
who made his profession in 1602, and arrived in the Philippines
in 1611. In the following year he made an unsuccessful attempt to
found a mission at Macao; but on his return to Manila was assigned
to the Chinese village of Binondo, where he became proficient in
their language, and afterward was vicar of the Parian at Manila. In
1618 he was shipwrecked on the coast of Formosa, which he considered
to be a gateway to the Chinese empire. In 1626 he founded a mission
there, and when his provincialate was ended he returned to Formosa,
where he died by accidental drowning, August 1, 1629. See sketch of
his life in _Resena biog. Sant. Rosario_, i, pp. 335-337.

[50] Cf. the account by Paul Clain (Manila, June 10, 1697) of a
similar occurrence, natives of the Caroline Islands being blown by
storms to the coast of Samar. See _Lettres edifiantes_, i (Paris,
1717), pp. 112-136.

[51] "In 1610, the Dutch had built [in Java] a fort, which they named
Batavia. This was besieged by the Sunda princes of Bantam and Jacatra
in 1619, and it was on their defeat in that year that it was resolved
to build a town on the ruins of the native one of Jacatra, and this
took the name of the fort. Batavia has been the capital of all the
Dutch possessions in India since its foundation in 1619." (Crawfurd's
_Dict. Indian Islands_, p. 44.)

[52] A native town in the northern part of Gilolo (or Almahera)
Island; it was captured by Juan de Silva.

[53] Probably referring to the plant called "China grass" (_Boehmeria
nivea_), a shrub indigenous in India, and probably in China and other
countries of eastern Asia; also introduced by cultivation into Europe
and America. The Chinese name for it is _tchou-ma_. The well known
"ramie" is but a variety (_tenacissima_) of _Boehmeria nivea_. The
fiber of China grass is considered as a textile substance of the
first rank. For description of this plant and its culture and use,
see C.R. Dodge's _Useful Fiber Plants of the World_ (U.S. Department
of Agriculture, Washington, 1897), pp. 85-91.

[54] This was the revolt of the Moors in Granada in the reign of
Felipe II, which occurred in 1568-71, under the leadership of Aben
Humeya. It was due to an edict restricting the liberties of the Moors,
and depriving them of the exercise of most of their distinctive
customs. It was quelled under the leadership of the famous Don Juan,
and the Moon were expelled from their homes to other parts of Spain.

[55] This document, like so many existing in Spanish archives,
was printed, evidently for the greater convenience of the members
of the Council. The signature is in writing, as also the above two
endorsements, which are in different hands.

[56] Fabricio Serzale was born at Naples, April 2, 1568. He was
admitted into the Society, December 10, 1586, became a teacher of
grammar, and went to the Philippines in June, 1600. He was superior
of Carigara; and his death occurred at Manila June 30, 1644. See
Sommervogel's _Bibliotheque_.

[57] This paragraph is written in the margin of the original document
that we follow. The church here mentioned was that of the Dominicans.

[58] Father Fernando de Estrada, a native of Ecija, died at Manila in
the year 1646, at the age of forty-five. He was a missionary in Naujan
of Mindoro, in Ternate, and among the Bisayans and Tagals. (Murillo
Velarde's _Hist. de Philipinas_, fol. 194.)

[59] This was Juan de Bueras, born in 1588; he arrived at Manila in
1622, and for four years was rector of the college there. He was
provincial from 1626 until 1636; and in 1644 he went to Mexico as
visitor of that province. See sketch of his life in Murillo Velarde's
_Hist, de Philipinas_, fol. 71, verso.

[60] Juan Lopez was born at Moratalla, in the diocese of Murcia,
December 27, 1584. Admitted into the Society October 11, 1600,
he went six years later to the Philippines, where he was rector of
Carigara, Manila, and Cavite, associate of the provincial, commissary
of the Inquisition, and missionary among the Indians; he also went
to Rome as procurator of his province. He died at Manila, September
3, 1659. A probable error in name makes Francisco Lopez rector of
Cavite in 1637, for Juan was rector of the residence there at that
time. See Sommervogel's _Bibliotheque_; and Murillo Velarde's _Hist. de
Philipinas_, fol. 269, verso.

[61] Geronimo Perez de Nueros was born at Zaragoza, in 1595. He
entered the Society in 1616 and became a teacher of philosophy, and
also taught theology for nine years. He went to the Philippines,
whence he went later to Mexico. He died at Puebla, September 27,
1675. He wrote a number of relations, one on the life and martyrdom of
Father Marcelo Francisco Mastrilo; while a piece of his composition
was acted in the church of the college of Manila, July 5, 1637. See
Sommervogel's _Bibliotheque_.

[62] In the margin occurs the following at this point: "It is called
_nonog_ in the language of Manila." Blanco _(Flora,_ p. 106), after
enumerating a number of native names given to this tree, says that it
is called _nono_ at Otaiti in the South Sea. The chief uses of the
_nino_ (_Morinda ligulata, Morinda de cintillas_--Blanco; _Morinda
citrifolia_--Linn.; _Morinda tinctoria_--Roxb.) are the making of
red ink and dye, while the leaves, were used in making plasters for
the relief of pain. The tree attains a height of ten or twelve feet,
and has wide-spreading branches, and the leaves are eight or more
inches in length. See Blanco _ut supra_, pp. 105-109; and Delgado's
_Historia_, p. 449.

[63] Pastells publishes in his edition of Colin's _Labor evangelica_
(iii, p. 755) the following letter from the Manila Audiencia:

"Sire:

The fathers of the Society of Jesus of this city have been suffering
signal discomfort and need, because of the falling of their church,
and because the house in which they live is threatened with the same
ruin, as it is dilapidated in many places; and, as it is propped up
in many places, the religious are living in great danger. This city
has grieved much over this loss, as the Society is so frequented by
all its inhabitants and is of so great benefit as it is in all the
world. Although they have commenced to build their new church, and
a dwelling-house, they will not be able to finish these very soon,
because of lack of funds; and their present need demands a more speedy
relief. Consequently, this Audiencia is obliged to represent the case
to your Majesty, so that, with your accustomed liberality, you may be
pleased to give an alms to the fathers for these works. Since they were
commenced with what your Majesty was pleased to give them five years
ago, it will be right that they be finished with another equivalent
sum. The fathers deserve this aid, as they were the first to engage
in the matters of the royal service in the building of galleons with
the Indians of their districts; while, in the fleets which are offered
to them, they embark personally. And, in this respect, they are very
attentive in all other things that concern year Majesty's service and
the public welfare. With the protection which they promise themselves
from the piety of your Majesty, they will continue successfully
in this care. May our Lord preserve your Majesty many years, as is
necessary to Christendom. Manila, July twenty-nine, one thousand six
hundred and thirty.


_Don Juan Nino de Tavora_
Licentiate _Geronimo de Legaspi_
Licentiate _Don Mathias Flores_
Licentiate _Marcos Zapata de Galvez_"

[64] La Concepcion relates this occurrence _(Hist. de Philipinas,_
v, pp. 139-145), and its effect on the archbishop, Serrano; he was
so horrified and grieved that he fell into a profound melancholy,
which ended his life on June 14, 1629. The disposal of the stolen
articles was finally made known in the confessional by one of the
accomplices in the theft.

[65] The Portuguese commander Albuquerque had in 1508 seized the
more important ports on the eastern coast of 'Oman, which were
then tributary to the ruler of Hormuz--a petty principality on the
southern coast of Persia, afterward removed (about 1300 A.D.) to
the island now called Hormuz (or Ormuz). The Portuguese exacted
tribute from these towns, and from the ruler of Hormuz; and later
cooeperated with him in enforcing his authority over his tributaries,
and defending him from foreign foes. They were expelled from 'Oman by
its imam, Nasir-bin-Murshid (who reigned from 1624 to 1649)--except
from Maskat and el-Matrah, which was accomplished by his successor,
Sultan-bin-Seif, by 1652. See George P. Badger's _Imams and Seyyids of
'Oman_ (Hakluyt Society's publications, London, 1871), pp. xxii, 4,
46, 66-69, 74, 78-90.

[66] i.e., "We have passed through fire and water, and thou hast
brought us out into a refreshment." (Psalm lxv, v. 12, Douay Bible;
lxvi in Protestant versions.)

[67] Many of these exiles went to Formosa and other neighboring
islands.

[68] Thus in original (_la mucha Plata qe_ tomaron a los dichos
Religiosos, q_e_ dicen serian dos mil sacos de hazienda); but one
would hardly expert that so large an amount of silver could have been
borrowed, as the context would indicate, from the merchants of Manila
(apparently for an investment in Japanese goods, from the proceeds of
which the friars in charge of it might aid their persecuted brethren
in Japan) for conveyance by two friars on so dangerous and uncertain
a voyage--doubly so, since the Japanese authorities had strictly
forbidden all trade between their ports and Manila.

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