The Philippine Islands, 1493-1898: Volume 32, 1640

Chapter XXXII

The great persecution in Japon, and the care of the province to send ministers there

[There were three of our religious in Japon at this time, who comforted the Christians and kept in hiding from the ministers of the law. It was with great difficulty that they could be assisted. In the year 1628 the four religious orders in these islands, the Franciscans, the calced Augustinians, the Recollect Augustinians, and our order, put forth all their energies to send religious to Japon as secretly as possible. The expense was enormous, amounting to more than ten thousand pesos from the common purse of these four orders. They embarked twenty-four religious; among these were six of our holy order, one of whom died after two days of sailing – father Fray Antonio Corbera, a native of La Mancha, who had come within a short time to the Philippinas from the college of San Gregorio at Valladolid. The ship was wrecked by the carelessness of the pilot. Though the fathers escaped from drowning, two of ours died from injuries received in the wreck, and from sunstroke after reaching land. One was father Fray Antonio Cañizares, a native of Almagro and a son of the convent of our order there, who had labored nobly among the Indians of these regions for some years.44 The other was father Fray Juan de Vera, a native of the city of Sancta Fee in the kingdom of Granada. He studied in España at the convent of San Pablo at Valladolid. He came to this province, learned the Chinese language, and was occupied in the ministry to the Chinese when he was assigned to this duty. The Franciscan fathers, not dismayed by the failure of this enterprise, strove to make the journey to Japon by themselves. During two years, no news reached us from Japon, except that the persecution had attained such a point that not even a letter could get in or out.

Finally father Fray Domingo Castellet was captured by the diligence of the persecutors. He was born in a village named Esparraguera, in the principality of Cataluña, October 7, 1592. He assumed the habit of our order October 23, 1608, in the convent of Sancta Cathalina Martir at Barcelona. He pursued his studies in the very religious convent of Sancta Cruz at Segovia, where he showed great ability. In the year of our Lord 1613, when I was about to make a voyage to the Philippinas Islands as procurator-general for the province of the Holy Rosary of the Order of St. Dominic, and when I came to Sancta Cruz at Segovia searching for religious to accompany me, one of the first who enlisted was father Fray Domingo Castellet. He was assigned to the province of Nueva Segovia, where he taught for six years in the new villages called Los Mandayas. In 1621 he was directed to go to Japon, where he showed the greatest intrepidity in danger, and wrought a marvelous work. He was taken by surprise, and was followed to prison by several confessors.]

Chapter XXXIII

The martyrdom of the servants of God, Fray Domingo Castellet, Fray Thomas de San Jacintho, Fray Antonio de Sancto Domingo, and some persons of the tertiary order of St. Dominic

[The blessed Fray Domingo spent all his time in preparing himself for his last journey, the journey from this world to heaven, and in doing his duty by the holy company who were in prison with him. There were many Christians in the prison of Nangasaqui, among them two Japanese lay novices, who afterward made their profession before the holy religious who was vicar-provincial of Japon. He prayed many hours in the day, and took a daily discipline in company with the brethren, in addition to special exercises of devotion and penance. On the day of the Nativity of the most blessed Virgin, he was taken out to the place of execution and born into heaven. Many Japanese Christians were burned alive or decapitated, the church in Japan being illustrious in noble martyrdoms, and no less triumphant than the primitive church, and the Order of St. Dominic having a great share in this glory.]

Chapter XXXIV

The voyage in this year of religious of the province to Camboja, in the effort to convert it; and the progress of the conversion of the island of Hermosa

In this year, twenty-eight, I came for the third time from España to the Philippinas, not alone, but with a good company of excellent religious,45 who, desirous to advance themselves in virtue, left their land and their kin and their comforts, like Abraham, that they might assist in their spiritual necessity, these tribes which depended so much upon such ministers. There was no lack of hardships on the way, for the Lord knows of how much importance it is for us to find persons who will accept these as they ought; He does not lose the opportunity to apply them, and does not desire that His gift should be useless. When we reached Manila we were heartily received, for we had been desired because of the great lack which had resulted from the deaths that had taken away religious just when they were most needed by the Indians whom we had under our care. There were also many others under our eyes who still were heathen for lack of preachers, but who would have been Christians if they had anyone to teach them the truth and the Catholic religion. The vacancies were filled up with these reënforcements. As might be expected of those who were heartily desirous of converting their fellow men, the more they labored the more labor they desired; and there were many who were very eager to go on new missions and to reap new harvests of heathen.

[The opportunity was offered for making another attempt to convert Camboja. A Chinaman who had lived in the kingdom of Camboxa brought word that the good reputation which the fathers of St. Dominic had left in that country would cause them to be kindly received there if they went again. The kingdom of Camboxa is the one which has given religious rites, though false ones, to China, Japon, and the most civilized of the surrounding nations; and the people of that kingdom are naturally much inclined to religious devotion. Hence it was hoped that they would be the better Christians because they were so devout heathen. A letter was written to the king of Camboxa, asking permission to preach the gospel in that country. The reply which was received was courteous, but did not grant the desired permission. At this time the governor of Manila was thinking of sending Spaniards to Camboja to build a ship there, because of the excellence of the wood of that region for such a purpose, and the abundance of workmen there. That the Spaniards who went might not be deprived of sacred ordinances, he asked the superior of our order for religious to accompany the expedition. There were strong arguments against sending the religious to that kingdom. The Cambodians had twice exhibited their fickleness, having striven to kill the Spaniards and the religious who had been invited to enter the kingdom. The same fickleness would make it unlikely that converts would hold to the faith in times of persecution. The people were unintelligent, and most vicious; and the country was very hot and unhealthful. On the other hand, it did not seem consistent with Christian charity not to take advantage of every opportunity to attempt to save these people, in spite of their natural fickleness, their low intelligence, and their inveterate vices. Three religious were accordingly assigned to this expedition, the superior of whom was father Fray Juan Baptista de Morales, a son of the convent of San Pablo at Ecija. He was a master of the Chinese language, which is of great importance in that kingdom. Two other religious volunteered to go on this service. They set sail December 21. The voyage, though a dangerous one, was fortunate; and they sailed four hundred leguas up the famous river of that kingdom (the Me-Kong River), the source of which is unknown. The religious were courteously received by the king. Factious quarrels broke out among the Spaniards, which threatened so grave results that father Fray Juan Baptista de Morales felt obliged to return with them when they came back to the islands, for fear of an outbreak on the way. The king refused to give permission for the baptism of his subjects, allowing only the Chinese and Japanese to be converted; and the ministers, feeling that they could be of greater use in these islands, returned to take up their ministries here, where they have been of the greatest use. This was the third time that this province actually placed religious in the kingdom of Camboxa, in addition to the expeditions which set out for that kingdom but failed.

At this time our religious in Hermosa were engaged in the most laborious work of all these ministries, the learning of a new and extraordinary language without grammar or vocabulary, or any other aid even in the country itself; for at the beginning they were not able by payment to keep an Indian who would merely permit them to listen to him as he spoke and to catch up a word here and there. Although at the beginning these people were like wild beasts, without the least trace of human civilization, the religious have now domesticated them to such an extent that they can go among them – although a few years before no stranger could enter their country without their drinking his blood like fierce wolves. Some infants have been baptized, and the children of some villages, though not baptized, know the creed and pray every night at the foot of the cross. The children learned to laugh at the old superstitions, which have a strong hold on their elders. The hardest thing of all has been to bring them back to their old villages, from which they fled in fear of the arms of the Spaniards; but as they learned the gain to be acquired from trading with the Spaniards – which is a lodestone that attracts hearts of iron – they are returning to their old abodes. The religious have erected two little convents and churches, about like shepherds’ huts in appearance. One is near the presidio of San Salvador, in a native village called Camaurri, and is dedicated to St. Joseph. The other is half a legua from the village of Tanchuy (i. e., Tamsui), and is dedicated to the Virgin of the Rosary.]

Chapter XXXV

The foundation of the first church among the Indians of Tanchuy, a district of the island of Hermosa, and the events which happened among those Indians

[The father provincial, father Fray Bartholome Martynez, after building a church in the new city of San Salvador, went on to Tanchuy, a province of the same island and a port known to the vessels which come to it from China. It is fourteen leguas from the chief city in it. When the fort was built there, to which the name of St. Dominic was given, he was present, doing all he could to prevent damage to the natives. Many of the latter fled away to Senar, where he followed them and built a church. The ministry in this province of Tanchuy was entrusted to father Fray Francisco de Sancto Domingo, a son of the convent of Zamora. His companion was brother Fray Andres Ximenez. They went by sea, having a perilous voyage, and were met when they landed by father Fray Jacintho de Esquivel.] The three went with Captain Luis de Guzman and some soldiers, to set up in the village of Senar a beautiful image of the Virgin of the Rosary. They went on foot and with great difficulty, as it had rained the day before and was still raining, and part of the way they went mid-leg deep. Not a single soldier said the things which are usually heard on such occasions. On the contrary, loaded as they were with mud, they comforted themselves by saying: “At last we are going to establish the faith.” The captain, Luis de Guzman, to whom this region owes much, because of his valor and Christian spirit, and his kind treatment of the natives in it, marched barefoot, encouraging them and saying: “Come on, my children; doubtless there is much good here, because the beginning is so hard.” A messenger was sent ahead to notify the Indians, and by their help the streets were covered with branches; they fitted up a half-castle46 with powder, which they had prepared, and they arranged for a graceful sword dance. When the image, which they carried as ceremoniously as possible, reached the village, they placed it in the church. The sky cleared, and the sun came out as if to rejoice in the festival; and after a mass of the Virgin of the Rosary had been said, they bore her in procession – the soldiers firing off their arquebuses, and the castle discharging its salute, and the dance being performed in token of the possession taken of this country by the queen of heaven, and of the conclusion of the devil’s ancient control over it. [The Indians rejoiced greatly, the chiefs being invited to dine with the captain. After this they gave a ball after their fashion – a very disgraceful one in our eyes, because at every turn they drink a draught of a very bad wine which they have. This kind of ball or dance they keep up for six or eight hours, and sometimes for whole days. The chiefs kept boasting that their village was the finest in the island, since they had Spaniards, a father and a church, as the others had not. They desired to return the invitation of the captain with one to a feast after their own manner – which is a repast of dogs rather than of men, since they eat nothing except meat so rotten that the bad odor of it serves them as salt. After the feast the soldiers, the captain, and father Fray Jacintho returned to Tanchui; while father Fray Francisco and brother Fray Andres remained as a guard of honor to the Virgin. Father Fray Francisco, thinking that the Spaniards would be lonely without their holy image, thought best to return it; but the Indians were so much grieved that it was given back to them, and they rejoiced greatly, though they were not yet Christians. A great part of the labor of the conversion fell upon the brother. The Lord wrought miraculous works through his hands, keeping the sick alive until they might receive holy baptism, and doing wonderful works of healing. The kindly treatment of the fathers at last made the Indians feel sufficient confidence in the Spaniards to return to their previous places of abode, whence they had fled from fear. One lay brother was in the island of Hermosa for five years among the Indians, who, although they had not been pacified, never harmed him. He baptized a number, brought down from the mountains many who had fled from fear of the Spaniards; and with them formed a village of moderate size named Camuarri, which is constantly increasing in numbers, and greatly needs a church.]

Chapter XXXVI

The election as provincial of father Fray Francisco de Herrera, commissary of the holy Inquisition; and the beginning of an account of father Fray Bartholome Martinez

In May, 1629, father Fray Francisco de Herrera was elected as provincial of this province, on the first ballot. He was a son of the convent of San Gines at Talabera, and afterward a student of San Gregorio at Valladolid. At the time of his election he was commissary of the holy Inquisition in all these islands, and prior of the convent in this city of Manila. Since he is still living, we must be silent about him, and not say the things in his praise which are so well known, and which are said by those who enjoyed his peaceful and religious government. In this chapter nothing of importance was done in laying down ordinances for the province; but there was much cause to give thanks to the Lord for the peace and quiet with which the religious strove to fulfil their obligations as members of the order and as ministers of the holy gospel. The Lord gave them special relief and comfort, that they might find light and pleasant the great sufferings which they endured in both capacities. Hence the electors returned to their posts very promptly, feeling that in them the hand of the Lord had delivered to them their own profit and that of their fellow-men.

[At the beginning of the following August occurred the death of the venerable father Bartholome Martynez, who, being engaged in the conversion of the island of Hermosa, was unable to attend this chapter. Father Fray Bartholome was a native of a village of Raoja called El Rasillo, a hamlet of some twenty poor inhabitants. He was a son of Sant Estevan at Salamanca, and a student in the college of Sancto Thomas at Alcala. He took advantage of the opportunity of coming to this province in company with the holy Fray Alonso Navarrete. He gave his chief attention in the province to learning the Chinese language, hoping to become a missionary to the kingdom of China. He was so devoted to the Chinese that he was beside himself with anger whenever a wrong was done by a Spanish soldier to any Chinaman. As this seemed to be an impediment to the conversion, he resolved to restrain his anger, and learned, as the law of the Lord teaches us, to be angry but not to sin. It was father Fray Bartholome who built the beautiful wooden church in the Chinese Parian. The cost was above twenty thousand Castilian ducados, and it was all raised by offerings. The Lord wrought miracles by father Fray Bartholome in the building of this church, and on other occasions. On some occasions he displayed the gift of prophecy.]

Chapter XXXVII

The virtues which God granted him, and particularly some in which he excelled; his labors and death

[Father Fray Bartholome was notable for humility, patience, penances, and zeal. When he was elected provincial in 1625, he prostrated himself on the ground, and begged them to put him in jail rather than make him provincial. His habit was poor and mean, his tunics full of sweat and blood and all tattered. He would never permit the Indians to carry him across streams or to wash his feet. He subjected his body to the severest mortifications, beating himself cruelly and wearing chains of various kinds, some with sharpened links. He went always on foot, even crossing swollen streams in this way. He had so accustomed himself to abstinence that when he felt obliged to set the other religious the example of eating a little more than was habitual to him, that they might not injure their health, he suffered greatly as a result. He slept as little as he ate. He suffered greatly from asthma, but was most patient. Although he was often insulted on the expedition to Hermosa for interfering with the soldiers, he overcame all this by his great patience. The Chinese or Sangleys were devoted to the father, because of his affection for them. He gave them alms of his poverty, and was once almost drowned in the effort to rescue some heathen Chinese. In spite of the failure of his two efforts to enter China, he was not discouraged, but hoped that the way might be opened through Hermosa. In the effort to carry out the plan of sending an expedition to Hermosa, he exposed himself to dangerous storms, but was rescued by the Lord. To bring the expedition to success, he labored with his own hands like a slave. On the way he brought from Bigan, on the coast of Ylocos, to Nueva Segovia the remains of Bishop Don Fray Diego de Soria. The efforts of this father on this journey seemed superhuman. The soldiers when told of the real object of the expedition believed that they were deceived, and were on the point of mutiny. When a storm broke out soon after they had landed on the island of Hermosa, and the soldiers were exposed to hardship, and when the Indians made some resistance, the soldiers cursed and swore at the father again; but afterward they came to love him. It was with the idea of getting nearer to the coast of China that the father suggested that possession be taken of the port in Tanchuy. It was fortunate that this suggestion was made and carried out by the commander, Don Juan de Alcarazo; for if they had waited a week they would have found the port in possession of the Dutch, who came there with three vessels of war, but were forced to retire. Happy in the good results of the expedition, the father set sail to cross an arm of the sea, in a small boat in which there were eight persons, the father and the commander among them. The boat was caught by a wave and capsized; five, including the general, were saved, and three, among them father Fray Bartholome, were drowned. The death of the father caused great grief among the soldiers, the Chinese – both Christian and heathen – the religious, and all who knew him.]

Chapter XXXVIII

The death of father Fray Miguel Ruiz, and the state of affairs in Japon

[On Friday, June 7, 1630, died father Fray Miguel Ruiz, a son of the royal convent of Sancta Cruz at Segovia, who had come to the province of the Philippinas toward the end of April in 1602. At the time of his death he was vicar of San Gabriel at Binondoc. He was several times vicar of the district of Bataan; he was once vicar-general of the province, was definitor in many provincial chapters, vicar-provincial, several times prior of Manila, and provincial of the province, which office he filled with justice and gentleness. He was a devout religious, much given to penance, and indefatigable in teaching the Indians – in whose language, in addition to a book of the Holy Rosary which was printed, he wrote several tracts, made the abridgment of the grammar which is still printed, and made a careful vocabulary, which at the end of his life he was desirous of augmenting. It was said that he died by poison, given him by a person whom he had chastised for scandalous living. It is most likely that the pains in the stomach from which he suffered came from the fogs which are so common in the Philippinas.

The persecution in Japon had reached such a point that it was impossible to enter the kingdom. The religious orders did all in their power to replace the holy martyrs with new laborers. They went to great expense for this purpose, and many religious died in the effort to make their way to Japon; but the kingdom remained so closely shut up that their efforts were without result. Information as to the condition of affairs there in this year 1630 was received from father Fray Lucas del Espiritu Sancto. The religious in the empire were even unable to meet one another, and were hunted from place to place, exposed to wind and weather. Under these circumstances the peace between the religious orders was of great utility to the ministers in Japon. The religious were constantly exposed to being captured, being obliged to lodge in the houses of renegades and heathen; but the constancy and devotion of the fathers caused even these men to respect them. The Japanese were absolutely controlled by the devil of idolatry. Every false sect was tolerated, Christianity alone was persecuted. Among the fathers in Japon at this time was a native Japanese, who had completed his course in arts and theology in the college of Sancto Thomas at Manila. He profited well by his studies, and had been given the habit, had professed, and had passed through all the orders. He had been taken by father Fray Bartholome Martinez, during his term as provincial, to the island of Hermosa – not to remain, but to make his way from there to Japan, if possible, by the islands of the Lequios. He was dressed after the Japanese fashion, with two swords, and succeeded in making his entry into Japon, from which he wrote a letter to the provincial, dated January 3, 1630. In this he says that he reached his country on the eve of St. Martin; but that he has been unable to get into communication with his superior, who was at that time father Fray Domingo de Erquicia. He later writes that it is dangerous to send letters, because of the severe punishment of those who are caught with letters of the fathers upon them. If it had not been for the return of this father in this way, no information would have been received with regard to the fate of Father Juan de Rueda in the islands of the Lequios.

The third religious at this time in Japon was father Fray Domingo de Erquicia, who also sent back a letter in this year. He says that the savage persecution which was designed to root out Christianity from Japon made many weak, but brought out the bravery of many noble martyrs. In November, 1629, father Fray Bartholome Gutierrez, of the Order of St. Augustine, was captured in Arima; and in the same month there was captured in Nangasaqui a father of the Society of Jesus, named Antonio. Somewhat later an Augustinian Recollect named Fray Francisco de Jesus, and afterward his companion, Fray Vicente de San Antonio, were captured, a mountain having been burnt over in pursuit of them. Father Fray Domingo de Erquicia writes that a man recognized him and set out to betray him, but that he was rescued by the courage of his landlords. In March, 1630, they captured a brother of the Order of St. Francis; so that there were in that year five religious imprisoned in Omura, together with forty lay Christians, besides those in Nangasaqui. In his letter father Fray Domingo gives a record of the executions of which he knew. The total within a year and a half is over two hundred. In this year the daire47 (who in Japon is like the pope in our Church), on account of various causes for offense against the emperor, caused his hair to be cut off, to indicate that he renounced his high office – something that, it is said, had never been seen in Japan; and thus that realm is now without a head in spiritual affairs. No Dutch ship came to Japon in this year, and the Dutch who had come in the two previous years were all put in prison. The Japanese desire that the Dutch surrender to them the fort which they have in the island of Hermosa, where some of them have been sent, while others remain in Japan as hostages.]