The Philippine Islands, 1493-1898. Volume 13 of 55 - Unknown

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e Philippine Islands, 1493-1898 – Volume 13 of 55 / 1604-1605 / 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

      PREFACE

      The larger part of the present volume is occupied with the Relacion of the Jesuit Chirino, begun in Vol. XII, and here concluded. In this work is recorded the progress of the Jesuit missions up to the year 1602, by which time they have been established not only in Luzón and Cebú, but in Bohol, Leyte, Negros, Samar, and northern Mindanao. The arrival of the visitor García in 1599 results in new vigor and more thorough organization in the missions, and the numbers of those baptized in each rapidly increase. The missionaries are able to uproot idolatry in many places, and greatly check its practice in others. Everywhere they introduce, with great acceptance and edification among the natives, the practice of flagellation—"the procession of blood." Religious confraternities are formed among the converts, greatly aiding the labors of the fathers; and the latter open schools for boys, among both the Spaniards and the Indians. In time of pestilence they minister to the sick and the dying; and they gain great influence among all classes. They secure the good-will of hostile natives, quell a threatened revolt among those of Leyte, and reclaim certain outlaws and bandits. The Spaniards also receive their ministrations, especially in Manila; the fathers adjust dissensions and family quarrels, and reform several dissolute persons. The college at Manila prospers, and enlarges its curriculum. The labors of the Jesuits effect certain important changes in social conditions among the natives. Usury, unjust enslavement, and polygamy are greatly lessened, and sometimes entirely abolished, among the Indians in the mission districts; and most notable of these results, the fathers have much success in gathering not only their own converts, but even many of the wild and savage mountaineers, into villages under their personal care and supervision.

      A new monastic order, the Augustinian Recollects, is permitted to send missionaries to the islands. Little of importance occurs there in 1604; but among the Spaniards there is much fear of an invasion by the Chinese, in revenge for the late slaughter of their countrymen in Luzón. Yet the cupidity or laxity of the officials has permitted the number of Chinese resident in the islands to increase beyond proper limits; and the archbishop of Manila endeavors to secure strict enforcement of the laws against this dangerous immigration. The leading officials of the Augustinian order complain (1605) of their provincial as unscrupulous and overbearing, and ask for relief and the suitable adjustment of the affairs of their province.

      Chirino's narrative of the Jesuit missions (here concluded) narrates events from 1598 onward. In June of that year Father Vera goes to obtain more missionaries from Europe. In Mexico he meets orders from the general of the Jesuit order that Diego García shall go with a reënforcement of laborers to the Philippines. In Manila, during that year, the Jesuits meet much success in their ministries—especially in the confessional, in public preaching, and in various benevolent works. They also accomplish much in private affairs, reconciling enemies, preventing lawsuits, and checking licentious conduct. The annals continue with the progress of the Antipolo mission during 1598. The mountain-dwellers continue to come to the mission, of whom many are baptized—among these some of the heathen priests. Among the converts are formed confraternities which most efficiently aid the labors of the missionaries. The people have given up their pagan practices, and display great piety and devotion as Christians.

      At Cebú the bishop has greatly favored the Jesuits, who have opened a school for his clergy and the sons of some citizens. Their labors are chiefly among the Visayan natives and the Chinese, and meet much success. The writer relates some instances of especial virtue and piety among these converts; there, as in missions elsewhere, the women are distinguished in those respects. No less important are the labors of the Jesuits among the Spaniards of Cebú, among whom they exercise great influence, even the bishop depending upon their advice; and they often preach in the cathedral. The bishop, "in imitation of Manila," introduces the practice of flagellation at Lent, and himself leads the "procession of blood."

      In the island of Bohol the infant church continues to grow. The converts have entirely abandoned idolatry; and certain miraculous cures have kindled in them a most fervent piety. In Butúan (in northern Mindanao) "Christianity is in a flourishing condition," according to Father Ledesma, whose letters are cited. Conversions are steadily increasing: and several chiefs are to be baptized soon, although the most noted leader, Silongan, is not yet cured of his polygamous inclinations. He is, however, most friendly to the fathers, and protects them in certain dangers. In Alangalang, Tomás de Montoya (an American Indian who has gone to the islands) has resumed the work dropped at the death of Cosme de Flores; he relates some instances of piety among his converts, and of punishment visited on the impenitent. At Ogmuc much caution had been exercised in conferring baptism, and those who have received it show most edifying piety. In Holy Week occurs a procession in which "the most pleasing and touching sight was to see all the children disciplining themselves with scourges which they themselves had made for that day." The missionaries adjust various family quarrels, and put an end in the islands to the practices of usury and unjust enslavement. Chirino here gives some account of these evils, but adds that they are abolished among all the christianized tribes in the islands.

      Good reports come from Carigara and Paloc; the latter village is unusually prosperous because one of the Jesuits has aided the people to construct better dwellings. They have abandoned their idols, and take pleasure in scourging themselves on Fridays. At Dulac many baptisms have occurred, and various diseases, among them leprosy, have been cured by this sacrament. A letter from Father Otaço, who is in charge at Tinagon, shows that idolatry has been abandoned, and immoral customs are almost uprooted. He gives an interesting description of the methods pursued by the missionaries in their preaching, and by one of their native helpers in teaching his fellows.

      In June, 1599, Diego García is sent to the islands as official visitor of the Jesuit missions there, and he at once reorganizes and systematizes their plan and conduct. Soon after his arrival there is a violent earthquake at Manila, which injures two of the churches. The Jesuits receive much aid for restoring their building—contributions from the Spaniards, and services from the Indians. In an epidemic of disease among them much good is done by the confraternity established among the converts, and the sick depend upon the fathers for spiritual comfort. When the people harvest their rice, their first care is to carry an offering of the first-fruits to the church. As usual, the Jesuits here do much to better the lives of their penitents, both Indian and Spanish, reconciling those who were at enmity, and breaking up licentious alliances. The pestilence extends to Antipolo and other villages near Manila, and both the missionaries and their converts aid the sick and the dying in every possible way.

      The uprooting of idolatry in the Taytay mission has been effectual; various instances of this are related by Chirino, as also the cure of a lunatic by wearing an Agnus Dei. Garcia, the official visitor, arrives at Cebú in 1600, and makes arrangements by which the Chinese there are cared for by other priests, the Jesuits being thus free to labor among the Indians. But the harvest of souls is far greater than the few laborers there can reap and more are urgently needed. Chirino relates some instances of conversion and pious deaths in that mission.

      He then relates the progress of the mission in Bohol, citing for this purpose the letters of the two missionaries there. The new converts display much devotion, and even the pagans receive the fathers kindly. Many are converted, and some of their children are trained to instruct the people in the Christian faith. Sánchez procures the destruction of many instruments of witchcraft in a certain village; and relates some marvelous cures made by administering the sacraments, and some instances of feminine virtue.

      In Butúan (Mindanao) a rich harvest of souls is being gathered by Ledesma and Martínez; and even the infidels are very friendly to the new religion. The converts are very devout, and will not countenance any pagan practices. Certain miraculous cures are recorded. The practice of flagellation is maintained in the Jesuit church there, as in other places.

      The Filipinos had formerly lived in perpetual warfare between the petty chiefs and their adherents; those who could remove migrated to new homes inland, and thus the mountain regions became

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