A letter from Fajardo to the king (December 10, 1621) concerns various matters of administration and business. He explains the late departure of the ships for Nueva España, and the consequent mortality reported on one of them. He discusses the question of diminishing the drain of silver from Nueva España to the Orient, and recommends that the export of silks and other fabrics to that country from the Philippines be prohibited; but he remonstrates against the proposed abandonment of Macao, which would surrender the Chinese trade at once to the Dutch and English, and thus ruin the Philippine colony. Fajardo suggests that only vessels of moderate size be allowed on the Nueva España line, and that more definite measures be postponed until the subject of this trade can be more thoroughly investigated. He denies the assertions that he is interested in the shipments of goods to that country, and places upon the auditors the fault of certain matters in which he, as governor, has incurred blame. He also accuses the Dominican friars of aiding and sheltering his enemies. A royal decree of 1610 has placed most of the appointments of subordinates in the hands of the auditors and fiscals, rather than (as formerly) those of viceroys and governors; and preference is given therein to the descendants of conquistadors and settlers. Fajardo remonstrates against this, adducing various arguments to show how this decree hampers the efforts and authority of the governor, creates difficulties between him and the auditors, disturbs the course of administration in the islands, and injuries the public service. Fajardo seconds the demand of the citizens of Manila that the Audiencia be suppressed, alleging that it does more harm than good. He has sent the usual supplies to Ternate, and has despatched a small troop of Spaniards to Celebes to fortify a post there, with some Franciscan missionaries to minister to the natives. He has secured the release of certain Spanish prisoners, and is building two ships. Some of the natives have revolted, and troops have been sent to chastise them; Fajardo tries to keep the Indians in due subjection, yet to treat them with justice and kindness, and he complains that his efforts to do so are hindered by the oppressive and harsh conduct of the friars (especially of the Dominicans) toward the natives, and by their ambition to rule in all matters. The governor is exerting every effort to maintain the fortifications at Cavite and Oton, and to repair and equip the few vessels at his disposal; he has news that Dutch and English fleets are coming to harass the Spaniards and their Chinese trade.
Fajardo’s chief enemy in the Audiencia, Alvaro Messa y Lugo, writes to the king (apparently in 1621), complaining of the governor’s official conduct as ruining the country. Messa accuses him of reckless expenditures of public funds; of using these to invest for his own profit in the Mexican trade; of allowing Indian claims for wages to be sold at a third of their value, and cashed in full; of issuing too many licenses to Chinese residents, and using these fees for himself; and of neglecting to audit the accounts of the government. According to Messa, Fajardo intimidates the Audiencia, interrupts the course of justice, recklessly liberates criminals, persecutes citizens who differ from him, neglects to observe the royal decrees, threatens even the clergy and friars, and tyrannizes over the entire community. It may be noted that Messa bases most of these accusations on report and hearsay, without citing any definite authority for his statements. Messa accuses the governor of neglecting his duties, and failing to provide for the defense of the country, while spending the royal revenues lavishly; and even assails Fajardo’s personal character. He relates, in tedious detail, various difficulties between himself and the governor, and arbitrary acts of Fajardo against him; and recounts his deliverance from prison through a miracle wrought for him at the intercession of the Virgin Mary. Messa has taken refuge in the Dominican convent, and entreats the king to redress his wrongs and punish the governor and his abettors. He recounts at much length the reasons for which he supposes the governor arrested him. In this connection Messa relates his version of Fajardo’s killing his unfaithful wife, adding much gossip of the town that is uncomplimentary to the governor. He also states that the Audiencia is virtually non-existent, and so there is no high court in which justice may be sought. Messa urges the king to send a new governor, and gives his advice as to the character of him who should be sent. He intimates that Fajardo has illegally obtained wealth to the value of perhaps almost a million pesos, and that even this sum will not repay the claims held against him. Messa gives account of certain residencias entrusted to him, and claims that all his efforts to do this work have been blocked by the governor, especially in the case of Juan de Silva. He complains that the authority of the governor and that of the Audiencia conflict, especially in time of war; and that the former has too wide a jurisdiction in that he may try cases brought against the auditors. Messa recommends that aid for the Philippine colony be sent in the form of men and money, and that the necessary ships and artillery be constructed in the islands. He complains that the Chinese traders are illegally compelled to pay assessments, from which the fiscal, who is nominally their protector, receives additional pay. Messa asks for honors and promotion for himself, by way of atonement for the ill-treatment that he has received from the governor; and closes with the request that Fajardo’s property in Mexico be sequestered.
With this letter is another by the same writer, dated July 30, 1622—a postscript to a duplicate of the preceding letter. He relates how Fajardo has summoned him to resume his duties as auditor; but he has no confidence in the governor’s sincerity. He accuses the latter of various illegal and crafty acts, among them sending contraband gold and jewels to Mexico. Messa recounts the proceedings in the Santa Potenciana scandal, blaming the governor’s course therein. At the end is a letter from the Audiencia advising the king to refuse an increase of salary to the archbishop of Manila, with a note by Fajardo recommending such increase.
The archbishop of Manila, Miguel Garcia Serrano, writes (1621) a report for the first year of his term of office—which, however, he does not send until 1622. He has been occupied in official visitations, mainly in the city of Manila. Among the clergy therein he finds no offenses, save that a few have gambled in public; these are promptly disciplined. The cathedral is the only Spanish parochial church; it cares for two thousand four hundred souls. Another curate is in charge of the Indians and slaves of Manila, who number one thousand six hundred and forty and one thousand nine hundred and seventy respectively; but many of these confess at the convents of the various orders. The Indians should have a suitable church of their own, and Serrano recommends that the king provide one for them. At the port of Cavite is a parochial church, which ministers to over three thousand souls. The Indians in the archdiocese of Manila are mainly in charge of the religious orders, as follows: Of the Augustinians, ninety thousand souls; Franciscans, forty-eight thousand four hundred; Dominicans, twenty-eight thousand; Jesuits, ten thousand six hundred; Recollects, eight thousand. Besides these, twenty thousand Indians are under the care of secular priests—making a total of two hundred and five thousand. Serrano describes the method of government and administration that is followed in the missions; the natives could be more easily reached and instructed in a few large villages, but the effort to collect them in these “reductions” has proved to be neither satisfactory nor profitable, in the Philippines as well as in Nueva España. Chinese converts residing in the outskirts of Manila number one thousand five hundred souls, in charge of the Dominicans and Franciscans. Among the Japanese who are in the islands there are more than one thousand five hundred Christians. In the bishopric of Cebú are two hundred Spaniards; the Indians and other people under instruction amount to one hundred and nineteen thousand six hundred and fifty. Of these about sixteen thousand are in the care of secular priests; nearly fifty thousand, of the Augustinians; and fifty-four thousand, of the Jesuits. In the bishopric of Cagayán (in northern Luzon), there are but seventy Spaniards; the Augustinians instruct fifty-eight thousand, and the Dominicans seventy thousand, Indian natives. The bishopric of Camarines (in eastern Luzon) has only some fifty Spaniards; eight thousand six hundred