The Philippine Islands, 1493-1898: Volume 31, 1640

Chapter LIII

The election as provincial of father Fray Juan de Sancto Thomas, and the death of father Fray Damian Valaguer

[On the second of June, 1600, the electors assembled in the convent of Manila to elect a successor to father Fray Bernardo de Sancta Cathalina. The example of father Fray Bernardo was so grand that it was difficult for his successor to reach the same pitch of excellence. Although all felt that father Fray Juan de Sancto Thomas, or Ormaca, was fitted for the position by character and abilities, there was some doubt whether his ill-health would permit him to fill the office as it ought to be filled. He was constantly under the necessity of receiving dispensations from the severity of the rules; and though this did no harm in a private friar, it was most unfortunate in a superior. It was also feared that he would be physically unable to perform the duties of the situation. One of the best physicians of the city was called in, without the knowledge of father Fray Juan, to express his opinion as to the ability of father Fray Juan to fulfil the duties of the office. His judgment was favorable, and father Fray Juan was elected. The election was a most fortunate one, for father Fray Juan was able, learned, and holy; and his nature was so gentle that the vicar-general, Fray Juan de Castro, who had a gift from heaven of special insight into character, chose him as his usual associate, and appointed him to the first position as superior in a mission to Indians. He filled the office well, and not only lived out the four years of his provincialship, but has seen ten other elections of provincials since his own; and he is still alive while this is being written, in the year 1637. Since he is still living, let us content ourselves with what has been said – leaving the rest till the time when, after the end of his life, it may be discussed with greater freedom. During his term, the Lord opened the gates for the entrance of the order to Japan, as will be narrated later; this was a great reward for the hardships suffered by the religious of this province, and by him in particular, from the perils and miseries of travel by land and by sea. Many new convents were admitted at this chapter, both in Pangasinan and Nueva Segovia; for the duties of the ministry in these regions were constantly increasing, and the religious kept constantly reaching out to new places. Many excellent ordinances were passed for the exercise of the ministry to the Indians, and also for the better maintenance of the rules affecting us – especially in the matter of showing ourselves disinterested, and careful not to annoy the Indians.

In the province of Nueva Segovia the religious labored hard in the search throughout mountains and valleys, and other secret places, for the huts where the devil had been adored, to which those people used to make pilgrimages in search of health or other favors, giving offerings of bits of gold, or of stones regarded by them as precious. The natives dared not take anything from those places, or cut a reed or a tree from the natural growth of the earth in them, for fear of death, with which the devil had threatened them. In the villages on the coast many such little huts were found, with many little figures and idols in them. The religious burnt and broke the boxes with the offerings; took the gold and the stones, and all the other offerings; and burnt and ground to dust everything, and cast it into the sea, that it might not remain to be a stumbling-block to the Indians. When the heathen saw that the threats of the devil were not being carried out, their eyes were opened and they were very eager to be baptized. Great aid was received from an epidemic of smallpox which attacked a whole region. In this way the Lord took to himself many souls, especially of children; for there were many newly baptized in the province of Pangasinan and in that of Nueva Segovia.] Many of those who seemed to be near their end recovered after they received the water of baptism. All, therefore, came to be baptized, and the Lord, by means of those who recovered, gave authority to the baptism; while of the vast number who died baptized He peopled heaven with new angels. This brought great comfort to the missionaries, who, although worn out and greatly fatigued by going from house to house baptizing and confessing, and giving the sacraments to sick persons, saw their labors successful and rewarded by the sending to heaven of so many souls, and also by the strengthening of their hope that they should go to accompany those souls in glory; for it is not possible that these should not be grateful, and pray and strive to obtain salvation for those who labored, with such zeal, to give it to them by the means of baptism, without which it cannot be obtained.

[Soon after the provincial chapter, one of the definitors, father Fray Damian Balaguer, died. He had lived but a short time in the province, but had gained great reputation in it; and his early death was much mourned. He was a native of the kingdom of Valencia, and had two brothers in the same order – one, the present Fray Pedro Martyr de Balaguer; and the other master Fray Andres Balaguer, at one time bishop of Albarracin and afterward of Origuela. Father Fray Damian took the habit in the convent of the Preachers in Valencia, which has been happy in giving saints to the church. During all his novitiate, the master of the novices never had occasion to discipline him, even for the merest trifle – although by the advice of another father he assigned him some discipline, without any fault on the part of Fray Damian, but not without a cause; for it is necessary for the novices to be initiated in these punishments of the order, that they may not afterward be new and strange to them. He was constant in prayer and fasting, given to speaking of the things of God, and to mortification. For many years he was accustomed to repeat the whole of the Psalter of David daily, in imitation of St. Vincent of Ferrara. He studied at Origuela, becoming a lecturer in arts in the same college, and afterward in theology – having a singular grace given him to declare with clearness the gravest and most profound difficulties of this holy science. He was an excellent and a moving preacher, having the power to change the hearts of many of his hearers, who selected him as their spiritual guide. Whenever he left the convent, which he did only on important occasions, he was followed by a troop of his disciples, who gathered not only to honor him, but to profit by what they heard him say. He showed all his life the greatest humility, and from day to day did not change, except by the augmentation and advance of his virtue. Being eager for the conversion of souls, he went to Mexico with master Fray Alonso Bayllo, who was going out to Mexico with authority to divide the province of Vaxac from that of Santiago.28 For the space of two years he directed the schools in the city of Vaxac; but, as that was not the end which he had intended, he was dissatisfied. When he heard that many ministers of the holy gospel were needed in the Philippinas, he took advantage of the arrival in Mexico of father Fray Francisco de Morales to ask that he would take him to the islands with the rest of the company whom he was bringing over. Arriving in 1598, he was assigned to Nueva Segovia, where in a short time he learned enough of the language to be able to hear confessions. Father Fray Damian was first vicar and superior of the mission of Abulug. As such, he was a definitor in the provincial chapter, and returned to Nueva Segovia as vicar of the village of Pata. He died greatly mourned.

At this time there died in the same province of Nueva Segovia brother Fray Domingo de San Blas, a lay religious of much virtue and known sanctity, a son of the convent of San Pablo at Sevilla, who came to these islands in the year 1594. He was of much use to the Indians, of whose language he learned enough to be understood by them and to teach them to pray, to attract the Christians to the church, and to teach the heathen the knowledge of the doctrine of Christianity. He was fervent in prayer, being often moved to sighs and tears during his devotions. He strove to hide them from his companion, father Fray Ambrosio de la Madre de Dios, but was unable to do so. Father Fray Ambrosio said to him that, as they two lived alone and like brothers, there was no reason why one should try to conceal anything from the other. With this permission from his superior he broke out in sobs, and his heart melted away in tears, directed mainly to the conversion of these heathen and to the perfecting in Christianity of the already baptized. Two extraordinary things happened in this village of Pata while this brother lived there: One was the receiving of a fish on the day of St. Dominic, under such circumstances that there could be no doubt that the Lord had sent it to enable them properly to celebrate the feast of the holy founder of this order. The second event was the marvelous recovery or restoration to life, at the intercession of St. Dominic, of an Indian who had been given over for dead. It was the very man who had given them the fish. Father Fray Domingo died from exposure to the sun. He was sent back to the convent of Manila for care, and there grew worse; and, after having very devoutly received the holy sacraments, exchanged this wretched life for the eternal one.]

Chapter LIV

The intermediate chapter; an extraordinary event which took place in it, and the coming of religious to the province

In the year of our Lord 1602, the voting fathers assembled in their intermediate provincial chapter, at which was accepted the house of San Juan del Monte, which is situated a legua from the city of Manila in a solitary place, a healthful and pleasant situation. There were two motives and ends with which this house was built. The first was the consideration that some aged fathers, after their many labors and years passed in the ministry, desired, having performed the duties of Martha, to give themselves up wholly to those of Mary by leading the life of contemplation. For this purpose the locality is very well suited, for there is nothing in it to disturb the calm of prayer and contemplation. But it did not serve much for this end, because it was soon found by experience that these servants of God, the aged ministers, were of much more usefulness in the ministries, since their example and authority were very efficacious for the spiritual increase of faith and devotion in the Indians. Teaching and doctrine were received much better from such venerable ministers, who were well known, loved, and regarded. It was also found that the example of these venerable fathers was of great use to those who had newly entered upon the ministry, since they could not fail to venerate and follow the acts and the teaching which they beheld in these ancient and venerable ministers. Even though there are some who on account of their great age and infirmity can not continue in the service, they are of more use in the convent of the city, where their infirmities may be better cared for, and where their good example and venerable age are more valuable. The second motive and object is one which is obviously of great advantage. It is found that in the city convalescence takes place slowly, or not at all; therefore those who are being treated for any sickness leave the city for their convalescence, by the advice of the physicians. If the order did not have this convent outside of the city, in a situation which is healthful and where the air is good – which is what convalescents most require – the religious would be obliged to ask for permission to go for their convalescence to the farms or fruit-gardens of laymen, which are never so appropriate as the convent. Now that they have this convent, no permission is granted to go for convalescence to any other place, which is to the great advantage of the province. Also when a religious is worn out and afflicted by the heats of the city, which are very great, he is permitted to go and obtain some refreshment and ease at San Juan del Monte, and soon returns to his labors in the city with new energy; and this, too, is of great value. While the fathers were assembled at this chapter an event occurred which caused special awe in the hearts of the religious, and created greater respect for the sacred constitutions which we promise to observe. Even when the obligation does not involve a matter of sin, even venial sin, still the Lord desires us to keep them with the greatest accuracy – not only in matters of importance, but even in the less significant ones. It was a very extraordinary incident, and one which seems to have happened like the blindness of the man who was born blind, as the gospel tells us, “not because of his own sins nor those of his fathers, but for the glory of God.” Although there was a fault, it was such a fault as the Lord is accustomed to pass over (and even greater ones) in us. Therefore it was, as I said, that it seemed to be for the greater glory of God and of St. Cecilia, who, as we shall see, had a share in the remedy. There was a religious who came from the province of Andalucia, in which he had lived in a very devout convent. It happened one evening that this religious ate between meals a few capers without the permission and blessing of the superior. This is something which in the eyes of men did not appear a special fault; but it was so in the sight of God, who punished this excess. From that evening the religious suffered from a pain, which seemed to him to be in his heart. Although from evening to evening it sometimes was very severe, still it was not of such a nature that on account of it they hesitated to ordain him, or, after he was ordained, prohibited him from the use of the orders which he had received. He came into these regions, and went as minister to the Indians in Pangasinan. In the course of time his sufferings increased, and afflicted him to such an extent that he was prohibited from saying mass, as it was feared that the malady would attack him during the celebration. During this time when he did not celebrate mass, his malady continually increased and afflicted him more than before, so that the religious suffered great torture; and they gave him great care, and as much comfort as was consistent with our poverty. In spite of this he grew worse and worse, and suffered greater afflictions and torments. It attacked him one day, and they gave him some relics. Thereupon he began to be so furious that he lifted up and carried along the religious who came to hold him. It seemed to them that it was some evil spirit which received the holy thing so ill. The prior at that time, who was father Fray Francisco de Morales, afterward a holy martyr in Japon, asked permission of the father provincial to exorcise him. While he was saying the litany, the grimaces and gestures made by the afflicted man were many; but when the prior reached the glorious name of the martyr St. Cecilia, his fury became so great that with the torment of it he fell to the ground, deprived of strength as if in a faint. Now it happened that this religious was very devoted to this most illustrious saint, and had composed a special office which he used to recite out of devotion to her. He had even abandoned his own proper surname, and was called and called himself “de Sancta Cecilia.” Although he did not perceive it himself, this was of great aid to him against the devil who tormented him; therefore it was that the evil spirit resented it so much when the religious invoked her. When the religious saw this, they called upon her many times, and all those present made a vow to fast for a day on bread and water, from reverence for this saint. The provincial vowed to celebrate a feast in her honor, and the church and an altar were prepared for saying a mass to her with great solemnity. All the religious were with the afflicted friar in the choir, singing the mass to the saint. At the first Kyrie, he began to be changed; and, when the priest said the first prayer, the noise which he made in the choir was so great that he disturbed the ministers who were at the altar. While they were singing in the creed the words Ex Maria Virgine, et homo factus est [of the Virgin Mary and was made man] the noise became very much greater; and at the lifting up of the Host his sobs and groans and cries were so loud that, to avoid exciting the people in the church, they kept sounding clarions to the end of the mass. They took him from the choir to the oratory. Here in the presence of all the religious gathered together, he performed an act of humility, saying that his faults had brought him to this wretched state, and begging them to pray to God to pardon him; and that, if it was best for him to suffer all the pains of hell, he was ready to receive them. He asked permission of the provincial to kiss the feet of those who were present. The provincial comforted him, and they went on with the exorcism, during which the devil became calmer. The friar answered all the questions which were put to him, and, when they gave him the holy cross, he kissed it with reverence. These were evidences of his recovery. The friar became so weary that it was necessary for him to repose. When he lay down to sleep it seemed to him, whether in dreams or not he could not tell, that the devil complained of being suffocated, that a religious was repeating exorcisms to him, and that the glorious St. Cecilia came to his assistance. On the following day the religious fasted, as they had promised, on bread and water, and repeated the exorcisms. During them it became evident that the evil guest had departed, and that he must be one of those of whom the Lord said that they are not to be cast out except by fasting and prayer. There was no more necessity of cure for that malady. As a result, the religious became very much devoted to this glorious saint, who has favored the order on many other occasions; and they became very fearful of violating the constitutions, when they saw that the Lord was zealous for them in such a manner. Among the babblings which the Father of Lies muttered through the mouth of the afflicted friar, it was noticed that when he was directed to read the epistle in the mass of the cross, where the apostle says, Christus factus est pro nobis obediens usque ad mortem,29 he read pro vobis [i. e., “for your sake”], excluding the devils from the benefit of the holy Passion. When one of those present said that Christ our Lord had not died for devils, the proud one answered immediately: “Then we have the less to be thankful for.” When he reached the words of the apostle, that “at the name of Jesus every knee shall bow, of those who are in heaven, on earth, and in the hells,” he refused to utter this last word, which affects the devils; and, when they forced him to utter it, he answered that it was enough to say that every tongue should confess that He was seated at the right hand of the Father. All this was to continue further the pride with which he was always tormented.

At the same time, at the end of April, those religious reached Manila whom father Fray Diego de Soria had collected in España during the previous year. He assembled them at the port, where he delivered them to father Fray Thomas Hernandez,30 father Fray Diego remaining in España to collect and conduct another company, in which he succeeded. The body of friars which arrived at this time was one of the best which had come to this province.31 It contained fourteen members from the colleges of the provinces of España, Aragon and Romana. These were all very superior in ability and advanced in knowledge, and still more so in religion and virtue. The provinces of España were not a little grieved to lose them. There, however, there was a very easy remedy because of the many who were left behind; while for this province these friars were of the greatest value, and have given it dignity and support in various ways, in the offices that belong to it. It appeared from the beginning that the Lord gave them His benediction, and such a spirit of constancy and firmness that, although they had the most urgent reasons for remaining behind, not one of those who were designated failed to come. This is something which probably never happened with any other shipload. There also came many besides [the fourteen above mentioned], taking the chance as to their being desired, which was an even greater marvel. This was in the year sixty-one, when Sevilla was afflicted with the plague. It was here that the religious were to assemble, and to wait for the sailing of the fleet. On the road, they met many who asked them where they were going. When they answered, “To Sevilla,” those that heard them were amazed and answered: “You see, fathers, that we, who are inhabitants of Sevilla, have abandoned our houses and our fortunes almost to destruction, fleeing from the plague there. Are your Reverences going to place yourselves in the midst of it?” But nothing sufficed to prevent a single one of them from continuing his journey, for they regarded dying in such an enterprise as good fortune, and death on such a journey as happy. At the court father Fray Thomas Hernandez and three companions who were with him found the father provincial of España, who at that time was the father master Fray Andres de Caso, an intimate friend of him who at that time was president of the Indias. He said to them, “Where are you going? There is no fleet, for the president of the Indias has told me so.” In spite of all this, the religious were all moved by a higher impulse; and although it was true that, on account of the plague, it had been ordered that there should be no fleet, one was afterward permitted to sail. The religious reached Sevilla after much hardship; because in many places they were unwilling to admit them to the towns, or to private houses, or even to our own convents, so great was the fear of the plague. They were even unwilling to be satisfied with the evidence that the religious brought with them that they were healthy. When they reached Sevilla they saw the plague-stricken taken almost dead to the hospitals and even this did not frighten them. They were in the Guerta del Corco [i. e., “garden of the deer”]; and there one of them was taken with the plague, and was carried suddenly off in two more days. Even then, not one of them even thought of giving up the voyage, although they saw the plague and death within the house where they were dwelling. The Lord favored them so that no one else took the plague. When they saw the danger more clearly, they gave greater thanks to Him who had not only rescued them from it, but had taken from them the fear which they naturally had of it – especially as they had almost all come on foot, asking alms, all the way from the innermost parts of Castilla la Vieja; and though they were persons who were not inured to that sort of hardship, and therefore were the more likely to fall sick, especially in a season of plague. [The religious who died was Fray Juan de Solis, a son of the licentiate Jofre de Solis. He was a man of jovial disposition and fond of company, but corrected his weakness when he proposed to go to the Philippinas. His relatives and several of his fellow-friars tried to dissuade him, but he insisted upon going. In Sevilla, as there was no lay religious with them, he undertook the duty of cooking for the rest of the company; and it may be that the great heat and consequent exhaustion were the reasons for his being taken by the plague.] When the religious reached Sevilla, they were received with much joy and charity by father Fray Diego de Soria. Everything they had – their books, their clothes, their money, and everything, down to their very handkerchiefs – all became common property; if they had any debts unpaid, the community took charge of these, and the religious were left without any care, and even without the use of anything for themselves, except the habit which they wore. From that day they even said all their masses for the community, which provided for every one what he had need of, while no one possessed anything (not even by permission) except books. Everything else was in common for all of them; and hence they did not have to think of carrying anything with them for the voyage, except the very small outfit provided for the whole company. [On the voyage they strove to live as much as possible as if they were in a very strict convent. They encountered a frightful storm, so great that there was not a single vessel which did not lose at least one mast; and one of the largest and best of the vessels foundered, although without loss of life. Even the pilots confessed, which they avoid as much as possible for fear of disheartening the crew. The ship on which the religious were was very old, and was being sent on its last voyage, to be broken up and sold as old lumber in the port. In response to a vow of the religious, the Virgin of the Rosary showed them grace, and brought the storm to an end. In Mexico some were sick, but none died; and not one remained behind. This greatly astonished the fathers of the province of Mexico, because in every shipload some give up the distant mission – being wearied by the voyage which they have taken, fearful of the dangers to come, and pleased with the delightful climate of Mexico. This shipload was the first which occupied the hospice of St. Hyacinth, where they lived as if in a convent, following all the rules of the province. While in the hospice, they studied and had frequent theological conferences. They very rarely visited the city. On the journey from Mexico to Acapulco, which is very long and over a very bad road, many of them went on foot. As this was not customary at that time, it greatly edified those who saw them. There was only one ship in from the Philippinas; and this and more were needed by the governor, Don Pedro de Acuña, for the accommodation of himself and his troops. But while the religious were praying and offering vows to the Virgin for her aid, they were rejoiced by the news that one ship had come in from the Philippinas and two from Peru, which were all taken to make up the fleet. On the voyage they did much for the consciences of those who were in their ship, dividing among themselves all the people, from the admiral and his companions down to the lowest convict or ship-boy. They taught these men and heard their confessions, opening the way of peace and liberty to many a captive and unhappy soul. At the port of Acapulco died father Fray Vicente de Liaño, a religious of much devotion and patience under suffering, for he was a confirmed invalid. When they reached Manila they were immediately distributed by the provincial council, which was then sitting. The number of religious was the largest that has entered the province since its establishment. All of the houses in the province were filled, and enough were left to comply with the wishes of the king of Satzuma, who had sent to ask for religious.]