Pangasinan is another mission-field assigned to the Dominicans, which also had been barren of gospel fruit through the obstinate hostility of its natives to the Christian faith. At first, they try to drive away the Dominicans also, but the holy lives of those fathers work a miracle in their hard hearts, and convert them to the faith. This is told in a letter from Bishop Benavides to the pope, written in 1598. He relates their hardships, patience, and devotion, in the face of the hatred and hostility of the natives – so bitter that the missionaries are entreated, not only by Spanish officers but by Bishop Salazar, to leave Pangasinan. But they refuse to go, and finally their persistent and unwearied kindness to the Indians, and their consistent Christian characters, soften those hard hearts; and, after three years of patient waiting, the fathers gather a rich harvest of souls. Those Indians are excellent Christians, and show most edifying devotion and piety, a statement thoroughly confirmed by later reports. The early persecution of the missionaries is explained by the fact that after their arrival the oracles of the native idols became silent, and by false accusations which the devil and his emissaries concoct against the religious. The conversions and pious acts of two prominent chiefs are related, as well as various miracles which occur in this mission.
The leading events and persons of the next mission (1588–89) are described. Amid the greatest difficulties and dangers, those religious make the perilous voyage to Manila. The first provincial chapter-meeting is held in that city, on June 12, 1588; on this occasion the new province is organized, and officers regularly elected. Some progress is made this year in Pangasinan; but some of the natives are obstinately hostile, and the missionaries are often ill-treated, and sometimes in danger of death. Their acts of charity to the Indians, and especially their success in curing some sick persons, gradually win the affection of the natives; and the fathers are able to do much to improve the condition of those people – above all, in furnishing them hospitals and medical care for the sick, thus saving many lives.
Soon after reaching the islands the Dominicans also undertake to minister to the Chinese who come to Manila. In this field, as among the Indians, they obtain a foothold by their generous and unwearied care for the sick; and soon they erect a hospital for the care of poor Chinese sick persons, which rapidly increases in size and in the aid bestowed upon it, and where nearly all the patients are converted before they leave it. One of their converts devotes himself to the service of the hospital for many years, and greatly aids the fathers in charge of it. New buildings are erected, and the number of converts is greatly increased. The village of Binondo is enlarged, and a large and beautiful church is erected, for this Chinese Christian population. The pious works of several of these converts are related.
The harvest of souls continues to increase, and in 1589 a small but helpful reënforcement of missionaries arrives at the islands. A full account is given of their labors in Pangasinan and Bataán, the marvels wrought for them, the renunciation of idols by the heathen, the devotion and piety displayed by the converts. Fathers Castro and Benavides go to China (1590) to attempt the establishment of a mission there; but their enterprise is a failure, on account of the Chinese hostility to foreigners. Juan Cobo, acting provincial during Castro’s absence, visits the missions and makes some arrangements for their more advantageous management. Excellent crops for several years, and the advice and aid of the missionaries, increase the temporal prosperity of the Indians; and they become more friendly to the religious, and more inclined to receive religious instruction.
Gomez Perez Dasmariñas arrives at Manila in 1590, as governor of the islands. Dissensions soon arise between him and Bishop Salazar, and the latter departs for Spain (in June, 1591), accompanied by Benavides. The governor is afterward slain by his own Chinese oarsmen. In April, 1592, Fray Alonso Ximenes is chosen provincial; the various missions are apportioned, and certain ordinances for their conduct and the better government of the province are enacted. Fray Juan de Castro and Fray Juan Cobo die soon afterward, of whom Aduarte presents full biographical accounts. A special assembly of the religious is convened in December, 1594, at which additional rules for their conduct are adopted. They are also asked to send religious to Nueva Segovia, for which mission two fathers are allotted. Aduarte describes that province, and its conquest (1581) by the Spaniards, to prevent it from becoming a Japanese possession. The Indians of that province are so warlike that for a long time the Spaniards can keep but a precarious hold upon it; and the friars find that they can accomplish nothing there with either Spaniards or Indians. The Dominicans, therefore, enter (1595) upon a hard and sterile field; but a considerable reënforcement of missionaries opportunely arrive to aid them, although many die while en route from España. Aduarte recounts the superstitious beliefs and observances current among the Cagayán Indians, notions which shape or modify nearly all of their social customs; they are, from his standpoint, slaves to the devil in all things. The Dominican missionaries, now eight in number, plan and begin the spiritual conquest of Cagayán. For nearly a year they endure, on account of the hostility of the natives, great sufferings from hunger, exposure, and apparently vain efforts; but gradually they subdue the natives by their unwearied self-denial, patience, and love. Their first-fruits consist in eight converted chiefs, who are baptized at Easter (1597), and these are the beginning of a rich harvest – at first, mainly of children baptized before they die from the prevalent epidemic of smallpox. Gradually, they are able to build churches in the respective villages, and to introduce among the Indians a civilized and Christian mode of life. At the time of Aduarte’s writing (ca. 1637), those people have become very fond of their religious, and ask for them to come to teach them – even changing their own residences, when necessary for their obtaining religious instruction. The supply of missionaries for that region is very inadequate, and should be promptly increased.
The Editors
Commerce between the Philippines and Nueva España
[From Extracto historial.1]
Period I
Of what has been ordained by royal decrees, now compiled, in regard to the commerce of Philipinas
1–15. [This “period” consists of a very brief summary of the laws regarding the above commerce, issued from 1593 to 1635; this matter, in fuller form, has been already given in VOLS. XVII of this series, pp. 27–50, and XXV, pp. 48–73, with which this document should be read.]
Period II
Of the debates on this commerce which occurred in the royal Council of the Indias up to the year 1640, and the commissions which on that account were entrusted to Señor Don Juan de Palafox, who, being an official of the [India] House, went as bishop of Puebla de los Angeles
Although in the collection of documents which was furnished to us by the Council, for the compilation of this Extracto, nothing appears relative to the controversies which occurred during the greater part of the last century in regard to the commerce of Philipinas, in order that the long silence on this matter – from the earliest decrees up to the year 1684, of which an account is given us by the papers in the Secretary’s office (with which “Period III” begins, and which the Extracto will follow) – may not seem irreparable, it has seemed to us desirable to form the present “Period” from a printed quarto book which was placed in the hands of Señor Palafox (who is now in Nueva España) by the deputy of those islands, and has reached us among other interesting documents. In this book are enumerated, for the purpose of furnishing information to that prelate – who was charged by the royal orders to inform [the government] regarding that affair [of the commerce] – the arguments which during the years 1638–40 were presented in behalf of the maintenance of the commerce of Philipinas, and the enlargement of the amount of trade allowed to that colony. We have not been able by any search to obtain the “Memorial” of one hundred and thirty-six sections which is said, in this printed book, to have been presented to the Council on this subject, in behalf of the city of Manila; but the insertion of the present document will not be