Edwin Benson - "Life in a Mediæval City"

Frances Brooke - "The History of Emily Montague"

Anonymous - "The Latin & Irish Lives of Ciaran"

Charles Eliot - "Hinduism and Buddhism, An Historical Sketch, Vol. 3 (of 3)"

Various - The Philippine Islands, 1493 to 1898, Volume XXIII, 1629 to 30

V >> Various >> The Philippine Islands, 1493 to 1898, Volume XXIII, 1629 to 30



The Philippine Islands, 1493-1898

Explorations by early navigators, descriptions of the islands and
their peoples, their history and records of the catholic missions,
as related in contemporaneous books and manuscripts, showing the
political, economic, commercial and religious conditions of those
islands from their earliest relations with European nations to the
close of the nineteenth century,

Volume XXIII, 1629-30



Edited and annotated by Emma Helen Blair and James Alexander Robertson
with historical introduction and additional notes by Edward Gaylord
Bourne.








CONTENTS OF VOLUME XXIII


Preface
Documents of 1629-30

Decree regarding mission appointments in the
Indias. Felipe IV; Madrid, April 6, 1629
Letter from Manila Dominicans to Felipe
IV. Diego Duarte, and others; Manila, May 12,
1629
Letters to Felipe IV. Juan Nino de Tavora;
Cavite, August 1, 1629
Relation of 1629-30. [Unsigned; Manila, July,
1630]
Letters to Felipe IV. Juan Nino de Tavora;
Manila, July 30, and Cavite, August 4, 1630

History of the Augustinian order in the Filipinas Islands
(to be concluded). Juan de Medina, O.S.A.; 1630 [but printed
at Manila, 1893]
Bibliographical Data





ILLUSTRATIONS


Monument in Manila to Legazpi and Urdaneta; from a photograph
in possession of the Colegio de Agustinos Filipinos,
Valladolid 125
Map of the Marianas Islands (with large inset of the island of
Guam); photographic facsimile of Bellin's map in _Historische
Beschryving der Reizen_ (Amsterdam, 1758), xvii, p. 6; from
copy in library of Wisconsin Historical Society 135
View of boat of the Ladrone Islands; from engraving in
_Histoire generale des voyages_ (Paris, 1753) xi, facing
p. 171; from copy in the library of Wisconsin Historical
Society 139
Exterior of Augustinian church and convent, Manila; from
plate in possession of the Colegio de Agustinos Filipinos,
Valladolid 205





PREFACE


The present volume contains but few documents relating to current
affairs in 1629-30, the greater part of its space being occupied with
the Augustinian Medina's history of his order in the Philippines to
1630; but the annual reports of the governor present an interesting
view of the colony's affairs at that time. As usual, the colonial
treasury is but slenderly provided with the funds necessary for
carrying on the government, and Tavora proposes expedients for
obtaining these, and for utilizing hitherto neglected resources of
the country. He has to contend with hostility on the part of the
royal officials, and apathy in Mexico as to the welfare of the far
western colony dependent on it. The southern Malays are hostile,
but thus far have been held in check; and threatened hostilities
with Japan have been averted. Medina's history is of course largely
religious; but it contains considerable mention of secular events and
of social and economic conditions. The length of this work obliges
us to synopsize such matter as is of secondary importance, and to
conclude our translation of it in _Vol_. XXIV.

A royal decree (April 6, 1629) commands the provincials of the
religious orders in the Spanish colonies to heed the rights of
the royal patronage in making or changing appointments to mission
posts. The leading Dominican officials in Manila write (May 12,
1629) to the king, informing him that the country is in a ruinous
condition from the piracies of the Dutch, which have also broken
up the trade of the islands. They ask certain favors from the king,
and are sending an envoy to Madrid to discuss their affairs with him.

The annual reports of Governor Tavora (dated August 1, 1629) include
many important matters. As usual, he is embarrassed by lack of funds;
little has been received from Nueva Espana, and the revenues of
the islands are greatly diminished by the decline in trade. He
is endeavoring to secure what cloves he can from the Moluccas,
and advises that this product be bartered in India, on the royal
account, for supplies needed for the royal magazines in Manila,
which can be done on highly profitable terms. Tavora minimizes the
possible danger to these cargoes from the Dutch enemy at Singapore,
and asks that he be allowed to send cloves thus to India, at such
times as he can collect a sufficient quantity for this purpose;
and that in this matter the treasury officials be not allowed to
interfere. He also proposes that the rations of rice allotted by
the government to its workmen be provided by letting Chinese farmers
cultivate certain unused crown lands; he has even begun to plan for
this undertaking. Tavora recounts certain difficulties that he has
experienced in dealing with the treasury officials at Manila, and asks
for the royal decision. In this connection, he remarks: "The offices
in the Yndias are not worth anything unless one steals." To this letter
are appended the decisions made by the royal fiscal in Spain. He refers
to the royal councils the proposal to trade cloves in India; approves
the farming of crown lands, but is uncertain whether the Mexican
treasury can provide the additional contribution thus made necessary;
advises thorough inspection of the accounts of the probate treasury,
and strict prohibition of the use of those funds by the governors;
objects to accepting pay-warrants in place of cash; and states that
the removal of minor officials in the treasury, and the fees paid to
them, are matters which should be investigated. A later opinion by
the fiscal is to the effect that those minor officials be removed and
appointed, as hitherto, by the treasury officials, not by the governor.

Another letter from Tavora, of the same date, deals with various
matters of administration, relations with other nations, etc. He
again deplores the late arrival of the ships from Nueva Espana,
and urges that they he sent thence earlier in the season. He has
not waited for them in sending the vessels to Acapulco; and the
latter carry but small cargoes, owing to the unusual lack of Chinese
goods in Manila this year. The citizens desire to send a committee of
their number to Mexico to conduct their trade, in order to thwart the
supposed unfriendly schemes of the Mexican merchants; but the governor
deprecates this proceeding, as dangerous to the best interests of the
islands. It is favored by an old royal decree, which he is putting
into execution; but he considers this so inexpedient that he asks
the royal Council to decide the case. He deprecates the forced loans
that the governors make from the inhabitants, and urges that this be
prevented by having more aid sent from Nueva Espana. The governor is
endeavoring to have ships built in India, Camboja, and Cochinchina,
to relieve the islands from this burden; he has a prospect of success
in these efforts. The king of Siam who withheld the property of
Spaniards is dead; and his son, in fear of Spanish arms, seeks
friendly relations with Manila. Tavora has endeavored to restore
trade with Japan, and has sent an embassy thither to make amends for
burning the Japanese junk off Siam. Regarding that affair, a sharp
controversy has arisen between Manila and Macan, which is referred
to the home government. Don Fernando de Silva has left the islands,
not without certain difficulties concerning bonds for his residencia,
involving the governor's right of jurisdiction--which Tavora settles
by the decision of common sense. The bridge across the Pasig is nearly
completed, and the cost of it has been met from the general fund of the
Chinese residents, as has also the support of the hospital for their
use. On the arrival of the ships from Nueva Espana, the governor is
disappointed at receiving so little from the viceroy, and implores
the king for more reliable and permanent aid for the islands. He is
sending artillery to Mexico. To this letter are appended a report of
proceedings in the council convened to discuss relations with Japan,
and various official acts regarding Fernando de Silva's departure
from the islands.

The Jesuit annalist for 1629-30 relates various affairs of war. An
expedition is sent against Jolo; but, their commander being wounded in
an attack, the Spaniards are seized with a panic, and retreat without
accomplishing much. The Malays of Achen attack Malacca, and besiege it
during four months; then help arrives opportunely, in an expedition
headed by the viceroy of India. The enemy are finally defeated, with
loss of all their ships and artillery, and practically all their
men killed or captured. Soon afterward the viceroy is accidentally
drowned, which puts an end to his plans of conquest. The missionaries
in Cochinchina are persecuted by superstitious natives.

The more important events in the colony's affairs for 1630 are related
in Tavora's letters (July 30 and August 4). The Japanese are still
angry at the burning of their junk by the Spaniards, and talk of
attacking the latter in both Formosa and Luzon; accordingly, Tavora
has greatly strengthened the fortifications of Manila. He has sent
the usual relief to Ternate, but finds hostile Dutch ships there,
and more reported as not far away. He mentions the siege of Malaca,
and other exploits of the Portuguese; also the unsuccessful expedition
to Jolo. Affairs in Cagayan are improving, and more of the revolted
Indians are being subdued. In the second letter Tavora recounts his
difficulties with the auditors, who are sending secret despatches to
Spain, commanding the royal officials to pay their salaries regardless
of the governor's orders, endeavoring to rule the Chinese, interfering
in matters which do not concern them, and complaining against the
governor's acts and plans. Tavora recounts these matters in detail,
defending himself against the accusations made by the auditors, and
stating his services to the crown. At the end, he asks permission to
resign his post as governor.

The _Historia_ of Fray Juan de Medina, O.S.A., was written in 1630,
but printed at Manila in 1893. He records the history of his order
in the Philippines up to 1630, adding much interesting information
regarding secular affairs and the condition of the islands and their
people. He begins with a resume of the discovery and early history
of the archipelago--in the former of which, it will he remembered,
the Augustinian Urdaneta was so prominent. Legazpi's voyage, and his
encounters with the natives, are related at length. Medina describes
the island of Cebu (where the Spaniards first halted), and its
economic and religious condition at the time of his writing. He adds
some information regarding Panay, Negros, and other adjacent islands;
then, resuming his narration, describes the founding by Legazpi of a
city in Cebu, and the purification of the natives. This is at first a
most difficult and vexatious matter, as the natives are faithless to
their promises; but they are finally won over by a chief whose wife,
captured by the Spaniards, is well treated and restored to him. In the
midst of this account Medina injects another, relating how Urdaneta,
sent home by Legazpi with despatches, discovers the return route from
the Philippines to Nueva Espana; and recounting subsequent events
in the lives of Urdaneta and his companion Aguirre. Friendship with
the natives of Cebu having been established, the Augustinians there
begin to labor in the conversion of the Indians, and a considerable
number of baptisms are conferred. The infant colony is attacked
(at the instigation of the devil) by the Portuguese, but they are
obliged to depart without harming it. The missions thrive apace,
and extend to neighboring islands; and Fray Diego de Herrera goes to
Spain to obtain more laborers for this so promising field. Returning,
he brings tokens of the royal favor to both the missionaries and
Legazpi. That officer concludes to remove his seat of government
to Luzon, especially to secure the valuable Chinese trade, of which
Medina gives some account--not failing to reiterate the stereotyped
complaint that all the silver is being carried to China.

Medina describes with enthusiasm the magnificent bay of Manila, where
the Spaniards enter Luzon; and relates the dealings of the invaders
with the Moros, who are, as usual, perfidious and unreliable. After
a time, however, they are reduced to obedience, largely through the
efforts of the religious who accompany Legazpi. The Augustinians
have a large and handsome convent in Manila, which is described. The
organization of their province of Filipinas is accomplished _pro
tempore_ in 1572, and Diego de Herrera is sent to Spain to secure
their independence and procure more missionaries.

Medina recounts the convents and churches founded in succession by
his order, with some account of the lakes Bombon and Bay, and of the
communities about them. Speaking of the hospitals, he highly commends
the Franciscans who have them in charge. He describes the region
watered by the Pasig River, and the Augustinian convents therein;
and continues his account, in like manner, for Panay and the other
islands in which that order has its missions--throughout furnishing
much valuable, although desultory, information regarding social and
economic conditions.

Recurring to affairs at Manila, he recounts the beginning and growth
of the Chinese trade there, and the unsuccessful attempts of the
early Augustinians to open a mission in China. Legazpi's death
(1572) is a grief and loss to that order. The people of Mindoro,
hearing of Limahon's attack on Manila, rebel, and threaten to kill
the missionaries there; but afterward they release the fathers. The
Moros at Manila also revolt, but are finally pacified.

Various new Augustinians arrive at Manila in 1574 and 1575; but a
great loss befalls them in the following year, in the death of Fray
Diego de Herrera and ten missionaries whom he was bringing to the
islands, their ship being wrecked when near Manila. The Augustinians,
seeing their inability to cultivate so great a mission-field,
invite other orders to come to their aid. Accordingly, the discalced
Franciscans arrive in the islands in 1577, the Jesuits in 1580,
the Dominicans in 1581. Medina enumerates the missions and colleges
conducted by the latter orders, at the same time warmly commending
their educational work and their pious zeal. The Dominicans are in
charge of the Sangleys, of whose sharp dealings with the Spaniards
Medina complains. Among the mission-fields ceded to the Dominicans
by the Augustinians are the provinces of Pangasinan and Cagayan;
in the latter, the natives frequently revolt against the Spaniards.

Medina extols the magnificence of the churches in Manila, and the
liberality displayed by the faithful in adorning them. This is noted
by foreigners who come to the city, notably the Japanese. The converts
of that nation have witnessed nobly their zeal and holy devotion, for
more than nine hundred have been martyred in Japan for the truth. In
1575, two Augustinians go to China with letters from the governor of
the Philippines, hoping to begin a mission in that country. In this
attempt they are not successful, but they return with much information
regarding China, which until then had been mainly a _terra incognita_.

The city of Manila has made steady progress, and the religious orders
are erecting stone buildings for their convents. At first, they had
built their houses of wood, in the native style, which is described
by our writer. Many houses, both within and without the city, are
now built of stone; but the health of the city is not as good as when
the people lived in wooden houses.

In 1578 Fray Agustin de Alburquerque is elected provincial, and
at once begins to extend the missions of his order--especially in
Pampanga, of which province some description is given. This province,
once so populous, has lost many of its men by conscription for the
Spanish forts, being sent away even to Maluco. It is often raided
by the head-hunting tribes of the interior--something which cannot
be checked, especially on account of the heedlessness and lack
of foresight inherent in the character of the Indians. They are
lazy, deficient in public spirit, and have no initiative; what they
accomplish is only under the vigilance and urging of the missionary
or the alcalde-mayor. The Panay convent is near the Spanish fort
at Arevalo, and the fathers have the privilege of treatment by the
surgeon there--"who, without being able to distinguish his right hand,
bleeds and purges, so that in a brief time the sick man is laid in
his grave." The creoles of Nueva Espana die early, and "do not reach
their majority."

In 1581, Fray Andres de Aguirre is elected provincial of Filipinas:
his many virtues and achievements are extolled by our writer. Medina
here takes occasion to advocate the policy of gathering the Indians
into reductions and there teaching them the civilized ways of
Europeans. He makes interesting observations on the character
and temperament of the natives; and complains of the opposition
encountered by the missionaries from the Spaniards, "by whose
hands the devil wages warfare against the ministry; consequently
the religious tire themselves out, and the devil reaps what harvest
he wills." But the Spaniards oppress the Indians; and, "if it were
not for the protection of the religious, there would not now be an
Indian, or any settlement." Moreover, it is the religious who are
taming those wild peoples, and reducing them to subjection to the
Spanish crown. All these points are illustrated by anecdotes and
citations from actual experience. Under Aguirre's rule as provincial,
some extensions of missions are made. Among these is Bantayan--since
that time abandoned by the Augustinians, as Medina records, and almost
depopulated by the raids of Moro pirates. An attempt is made to remove
its inhabitants to settlements in Cebu Island; but they refuse to
leave their homes. Medina recounts numerous instances of cruel and
oppressive treatment of the Indians by the Spaniards, and of insolence
and opposition on the part of the latter to the missionaries and their
work. With this, he also urges that the religious be allowed to inflict
punishments upon the natives, when the latter are disobedient or commit
misdeeds. In this argument Medina makes a curious admission, especially
as he writes after missionaries had labored sixty-five years in the
islands--saying of the Indians: "For they detest, as a rule, church
matters--to such an extent, that they would even pay two tributes to
be free from the church. They love their old beliefs and revelries
so strongly that they would lose their souls for them. Without any
fear, how would they attend to their duties?" The missionaries also
desire to break up the native habits of sloth and vagabondage, by
compelling the Indians to live in villages; but many Spaniards oppose
this policy. Medina recounts the difficulties between the friars and
the ecclesiastical authorities, in Bishop Salazar's time, regarding
the religious jurisdiction of the former.

Further extension of missions is made during the provincialate of
Fray Diego de Alvarez (elected in 1584). Each district in which a
mission is introduced or enlarged is described by our writer, who adds
many pertinent and interesting observations on the natives and their
character, their relations with the Spaniards, the affairs of his
order, the progress of the colony, the products of the country, etc.

_The Editors_

December, 1904.





DOCUMENTS OF 1629-1630


Decree regarding mission appointments in the Indias. Felipe
IV; April 6, 1629.
Letter from Manila Dominicans to Felipe IV. Diego Duarte,
and others; May 12, 1629.
Letters to Felipe IV. Juan Nino de Tavora; August 1, 1629.
Relation of 1629-30. [Unsigned; July, 1630.]
Letters to Felipe IV. Juan Nino de Tavora; July 30 and August
4, 1630.


_Sources_: Of these documents, the first is obtained from Pastells's
edition of Colin's _Labor evangelica_, iii, p. 686; the fourth,
from the Ventura del Arco MSS. (Ayer library), i, pp. 617-625; and
the remainder from MSS. in the Archivo general de Indias, Sevilla.

_Translations_: All these documents are translated by James
A. Robertson.





Decree Regarding Mission Appointments in the Indias


The King. Inasmuch as I have been informed that--notwithstanding that
it has been ruled and decreed, in virtue of the prerogative of my royal
patronage, that the provincials of the orders in my Western Indias,
whenever they have to propose any religious for the instruction or for
the administration of sacraments, or to remove him who should have
been appointed, shall give notice thereof to my viceroy, president,
Audiencia, or governor, who should have charge of the superior
government of the province, and to the bishop; and that he who may
have been already appointed be not removed until another has been
appointed in his place--for some time past, the said provincials have
been introducing the custom of dismissing and removing the religious
teacher who is stationed at any mission, and appointing another in his
place, solely on their own authority, without giving notice to the said
viceroy, or the persons above mentioned, as they have done on various
occasions. They also claim that if a religious is once approved by the
bishop for a mission, he needs no further approbation for any other
mission to which his provincial may transfer him. If the archbishops
or bishops of the diocese where such a thing occurs try to hinder it,
the provincials base various lawsuits upon that point, whence follow
many injurious and troublesome results. In order to obviate these,
the matter having been discussed and considered by the members of
my Council of the Indias, with their assent and advice I have deemed
it advisable to ordain and order--as by the present I do ordain and
order--that now and henceforth, in regard to the said provincials
removing and appointing the religious of the said missions, they shall
observe and obey what is ordained on that head by the said my royal
patronage, according to what is mentioned in this my decree. They
shall not violate or disobey it in any way; and in addition to it,
whenever they shall have to appoint any religious to the said missions
in their charge--whether because of the promotion of him who serves it,
or by his death, or for any other reason--they shall nominate from
among their religious those who shall appear most suitable for such
mission, upon which their consciences are charged. This nomination
shall be presented before my viceroy, president, or governor (or to
the person who shall exercise the superior government, in my name, of
the province where such mission shall be located), so that from the
three nominated he may select one. This choice shall be sent to the
archbishop or bishop of that diocese, so that the said archbishop or
bishop may make the provision, collation, and canonical institution
of such mission, in accordance with the choice and by virtue of such
presentation. In regard to the pretension made by the said provincials,
namely, that if a religious be once approved for a mission, it must
be understood that that approbation is to answer for all the other
missions to which he may be appointed, I consider it advisable to
declare--as I declare and order by the present--that the religious who
shall have once been examined and approved by the bishop for a mission,
remain examined and approved for all the other missions of the same
language to which he shall be appointed afterward. But if the mission
for which his provincial shall present him be of a different language,
he must be examined and approved anew in it; and, until he shall be
examined and approved, he cannot serve in the mission. I order my
viceroys, presidents, and governors of each and every part of the said
my Indias, on whom falls the execution of the said royal patronage;
and I request and charge the very reverend and the reverend fathers
in Christ, the archbishops and bishops of the Indias--each one of
them in what concerns him--to observe and obey this my decree, and
its contents, exactly and punctually, without permitting or allowing
anything to be done contrary to or in violation of its contents, in
any manner; and that they give notice to all the provincials of the
said orders of this ordinance, so that they may observe it. Given in
Madrid, April six, one thousand six hundred and twenty-nine.

_I the King_

By order of the king our sovereign:

_Don Fernando Ruiz de Contreras_



Letter from Manila Dominicans to Felipe IV


Sire:

Responding to our obligation, as religious of St. Dominic our father,
and as vassals of your Majesty, to advise you of the condition of the
lands of your seigniory, where we now reside in this country of the
Philipinas and the city of Manila (where we are at present assembled
in our provincial chapter and definitory), we say that this land
is greatly afflicted because these seas are so infested with the
Dutch. The trade with neighboring nations, which was formerly rich
and supported this country, has lost its power. The result of the
Dutch attacks is, that your vassals here have no sea forces, and but
few for land; and those are widely scattered in various presidios of
little importance, that serve no good purpose and cause very great
expense to your royal treasury. At those presidios the soldiers die
in great numbers from the unhealthful climate, insufficient and poor
food, and their own inactivity and vicious lives. We believe that a
small fleet for the sea could be maintained at a much smaller cost;
that will sweep it of enemies, will keep the soldiers contented
and in sufficient numbers (and if they are killed, it will be while
performing their duty, and not for the above reasons); trade would
return to its former condition, and all the injuries that daily befall
this wretched country would cease.

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