The Philippine Islands, 1493-1898. Volume 18 of 55. UnknownЧитать онлайн книгу.
some Indians of this country who also were compelled to go. When Father Ribeiro considered how much labor it had cost him to get together the help he was carrying there for the fathers of Maluco, this disaster caused him some distress—all the greater when he thought of the hunger and need that they must suffer. But our Lord prevented this. The father started out to beg alms from the inhabitants of the town; and in a short time he got together an abundant supply of rice, wine, and meat for one year, for all responded liberally to relieve a necessity that had so moved them to pity. The father set, sail with all this in another ship, and we trust that, by God’s help, he is already in Maluco. This is the same vessel that had been despatched this year for Nueva España as almiranta. It left port so heavily laden that it was necessary to put back into harbor to unload part of the merchandise, so as to be able to make the voyage. This done, they set out a second time from the port; but they encountered such violent storms that, after sailing entirely around the island of Manila, losing the masts, and imperiling their lives, they returned to Manila on the seventh of October, 617. Afterward the vessel was utilized [for Ternate] in the manner indicated above.
From the Mindanaos there came persistent rumors that they were undertaking to set out with a large fleet to besiege the fort of Caraga which was in the same island, Mindanao, and held in check a province of that island. Its inhabitants do not now engage in robberies and hostile incursions by sea, as has been their custom. [Upon receipt of this news] two galleys were despatched from the city of Manila, in order that with the caracoas that were to be found in Zebu they might go to aid the fort. They left Zebu for Caraga, but before arriving there our fleet turned back, partly because notice was received that the rumor had not been true, and partly because the winds had arisen. These winds would have greatly endangered our ships upon their entrance to and departure from that coast, which is very bold.
But, although we have been free from these enemies this year, we have had to deal with others, the Camucones,14 a people who owe allegiance to the king of Burney, They are thieves who scour the sea, plundering everything within their reach. They are so cruel that they never imprison, but kill all upon whom they can lay their hands. These people came to the Filipinas this year with seven caracoas and seventeen ajuangas, vessels resembling large galleys, but not so strong; ordinarily they carry four hundred men at the oars. They did very little damage, however, for they must have heard that our fleet was on the sea, and therefore they soon withdrew to their own territory. Their withdrawal was also due in no small degree to the fact that when they once landed upon an island the native Indians, sallying forth, killed some of their men and put their heads upon poles along the coast in order to terrify the rest. It was the special providence of our Lord that our father provincial did not fall into the hands of these corsairs when he went to visit the Pintados Islands, for when they [the father and his crew] were not far from the islands, a strong wind came up ahead of them, which compelled them to remain sheltered in a small bay for more than fifteen days. Here the news of these enemies came to them, and therefore the father retired to Manila. It is certain that if that contrary wind had not arisen he would have gone forward, and would have fallen into their hands.
The devotion to the Immaculate Conception of the most sainted Virgin has greatly increased among all the people. As soon as the ship from Nueva España arrived, bringing the news of the elaborate demonstrations that had been made in all España in honor of this Lady, they began to place on all the corners and upon the doors of churches notices that read, “Praised be the most holy sacrament and the Immaculate Conception of the most holy Virgin, conceived without blot of original sin.” There was no lack of persons who tried to efface one of these notices that was on the door of the church of Santo Domingo, a fact which caused the people to burn with greater devotion to this Lady. It was arranged that for two nights there should be a procession of masked figures. In it a banner with an image of the Immaculate Conception was displayed; lamps were placed throughout the city; the cathedral bells began to chime; and the orders formed in line of march. One devout person placed on the corners eighteen images of the Conception of our Lady, with a legend reading, “Without blot of original sin.” Other pious people adorned these images with gilded ornaments and lights that burn all night. The children continually recited before these images, in loud voices, various couplets in praise of the Immaculate Conception, thus fulfilling that saying of David, ex ore infantium e lactentium [“out of the mouths of babes and sucklings”], etc.
Concerning the persecution in Japon, I can only say that with the death of Daytusama, who was the chief cause of the expulsion of our fathers,15 it was hoped that the persecution would cease or at least would abate. On the contrary it has increased under the new administration of his son, who is so hostile to the law of Christ our Lord that simply because of our holy faith he has martyred one religious from each of the four orders there. These four religious, among many others, had gone about secretly, as in England, with great labor cultivating that vineyard. This event occasioned much rejoicing in the hearts of all the people of this city, the laity as well as the religious. They talked of making fiestas and public rejoicings in thanksgiving that our Lord had adorned the four orders that are in these islands with four martyrs so distinguished. But in order not to further provoke to wrath the ruler of Japon, who had ordered their death, and for other reasons, it was thought best to suspend for the present all kinds of fiestas. Among those who suffered this fortune or fate was a father of our Society named Juan Bautista Tavora, a native of the island of Tercera. He died in company with a father of San Francisco. Afterward they martyred two others, one of Santo Domingo, and the other of San Agustin, and in order that respect might not be paid by the Christians to their bodies, the heathen threw them into the sea. The bodies of the father of our Society and the father of Santo Domingo were placed together in one box; those of the two fathers of San Francisco and San Agustin in another. These last were afterward found, but the first were not. The account of all that happened concerning this matter I will place in the relation of that province [Japon] where these most happy deaths will be related at length.
I will conclude this account with one of the most singular events that have ever happened in the world. Although it is discreditable to the Order of St. Augustine, it should be related here with all truth, because it is so public and will be so noised about through all the world. When Fray Vicente de Sepulveda,16 first cousin of Father Juan Laurencio, rector of the College of Mexico, finished his term of three years as provincial, the fathers of St. Augustine met in chapter in a convent near the city of Manila, to elect a new provincial. They chose Fray Geronimo de Salas,17 not without dissensions and discords between the two parties into which they are divided. This provincial died twenty days after his election. He died, as some say (and this opinion seems not without foundation, as we shall see further on), from poison that they gave him, and consequently his death was very sudden. By the death of this Fray Geronímo de Salas, Fray Vicente de Sepulveda returned to the office of provincial, as their regulations provide. It seemed to some religious who were not of his party that it was too much for him to govern three more years, so they planned to cut the thread of life for him—by means of poison, since this would not betray them. They gave it to him more than eight times in his food and drink—in his chocolate, and even in the wine with which he was consecrated. The poison was ground glass, and it resulted in eruptions over his entire body and in illness for several days, but it did not produce death. When the conspirators saw that their attempts so far had been unsuccessful, four of them planned to kill him with their own hands. The affair was so public that not only was the conspiracy noised about among the friars but also among the laity of Manila. Thus it came to the ears of the provincial himself, who had not lived as prudently as he should have done for the safety of his person. After this, he was very careful about his food and drink; he locked himself in at night, and entrusted the key of the apartment to only a few. He ordered one, who was the author of the treason (and he was the one that was suspected), that in virtue of his [the provincial’s] holy precept, he should not come into the convent of Manila, but that he should prepare to embark for Nueva España where they should take from him the cowl. Thereupon this individual, Fray Juan de Ocadiz—who was a native of Madrid, a priest, and one of long service in his order—formed an agreement with three others, all young men about twenty years of age, who had been ordained to preach. These were Fray Juan de Quintana and
Name of the Moro pirates who inhabit the little islands of the Sulu group east of Tawi-tawi, and the islands between these and Borneo; but on the last the name Tirones is also conferred—derived from the province of Tiron in Borneo, to which these islands are adjacent. See Blumentritt’s list of Philippine tribes and languages (Mason’s translation), in
“In 1611, Iyéyasu obtained documentary proof of what he had long suspected, viz., the existence of a plot on the part of the native converts and the foreign emissaries to reduce Japan to the position of a subject state… Iyéyasu now put forth strenuous measures to root out utterly what he believed to be a pestilent breeder of sedition and war. Fresh edicts were issued, and in 1614 twenty-two Franciscan, Dominican, and Augustinian friars, one hundred and seventeen Jesuits, and hundreds of native priests and catechists, were embarked by force on board junks, and sent out of the country.” (Griffis’s
The priests mentioned in our text were put to death in June, 1617, at Omura (Cocks’s
Vicente Sepúlveda was a native of Castilla, and entered the Augustinian order in that province; he was a religious of great attainments in knowledge and virtue. He arrived in the Philippines in 1606, became very proficient in the language of the Pampangos, and was a missionary among them for five years. In 1614 he was elected provincial of his order in the islands. “Thoroughly inflexible in character, he undertook to secure the most rigorous observance of the decrees and mandates of the latest father-visitor, on which account he incurred the great displeasure and resentment of many. By the death of Father Jerónimo de Salas, Father Sepúlveda became a second time the ruler of the province, as rector provincial; but he did not change in the least his harsh and rigid mode of government. A lamentable and unexpected event put an end to his already harassed life, on August 21, 1617.” (Pérez’s
Jerónimo de Salas made his profession in the Augustinian convent at Madrid, in 1590, and reached the Philippines in 1595. He was a missionary to the Indians for some fifteen years, and was afterward elected to high positions in his order. “So exceptional was the executive ability of which he gave proof in the discharge of these offices that in the provincial chapter held in 1617 he was unanimously elected prior provincial. Most unfortunately, when so much was hoped from the eminent abilities of this very judicious and learned religious, an acute illness ended his valuable life; he died at Manila on May 17 of the same year.” (Perez’s