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Chapter XXXII
The election of father Fray Alonso Ximenez as provincial

On the ninth of April, 1592, the Sunday Deus qui errantibus – which is the third after Easter, and the customary day for holding provincial chapters – the electors assembled in the convent of Manila to elect a provincial; and they unanimously elected as second provincial of this province father Fray Alonso Ximenez, who was at that time prior. He was a very devout friar, an aged man and venerable, whose fervor of spirit caused him to work like a youth at a time when his great age and the many hardships which he had endured justly required rest. There were chosen as definitors fathers Fray Francisco de la Mina, Fray Juan de Castro (nephew of him who had just filled the office of provincial), Fray Thomas Castellar, and Fray Juan de San Pedro Martyr. The vicariate of Binalatongan was entrusted to father Fray Luis Gandullo, that of Calasiao to father Fray Pedro de Soto, and that of Bataan to father Fray Juan de San Pedro Martyr. As prior of the convent of Manila was elected father Fray Francisco de la Mina, being compelled to undertake it by his obedience, after he had accommodated himself to the ministry of Bataan, and had learned the language with great effort. He had begun to learn it when he was almost seventy years of age, and had been greatly pleased with these Indians because he had found in them greater ability than in those of Nueva España, to whom he had been a missionary for forty years. Although this long term of service would have justified him in resting when he was relieved from labor, he was so far from this that he spent nearly the whole day with his Indians in Bataan, hearing them confess, teaching them, and showing them the way to salvation, because of the great love which he felt for them. So he much regretted leaving them, to take the position of prior at Manila – although they needed in the convent a man of his endowments, and the duties in the convent were less laborious than those of the ministry that he then had. But this was the very thing that grieved him, because he had not come to that province to rest but to labor – insomuch that he feared those who were taking away his labors were depriving him of his merit. But the order of his superior made everything plain, and assured him that he would not lose but gain merit in this way, since his good-will was worth as much with God as many labors; and, besides this, he would gain in addition that merit which the position of prior could give him, which, for those who are such priors as this father was, is not a small but a great increase.

Excellent ordinances were enacted in this chapter. The first was, that those confessors who had not been examined in the province should be examined before they received confessions. For this examiners were appointed – not because the few who were in the province were not of known competency and had not been examined in other provinces before, but to establish a matter of such importance firmly at the very beginning; and to have the medicine anticipate and prevent the disease, as the Holy Spirit counseled, and as was very wise. They established in the convent lectures in theology, and appointed as lecturer father Fray Juan Cobo. Anyone who will consider how few the religious were, and how much they had to do, one performing the work of many, will see the esteem which these fathers felt for the exercises of sacred theology (which are so appropriate to our order), and will think very highly of this care. It was ordained that the preachers to the Indians should follow in their sermons the form of the Roman catechism, teaching them the virtue and necessity of the holy sacraments, and the reverence and devotion with which they must be treated. Since by the mercy of God the Indians have given signs of approaching them in the spirit necessary to receive them, and since they were every day increasing in works of charity and mercy, and exhibiting their faith, it was ordained that they should be instructed thoroughly in regard to this matter; and that those sufficiently instructed should be admitted to the most holy sacrament of the altar, and in time to extreme unction. They repeatedly impressed upon their own memory the ordinance passed in the first chapter, namely, that they should treat the Indians with great love and charity, not only in words, but in works – aiding them in their necessities with alms, as much as might be possible for them, and in all things treating them with the spirit of mildness. This ordinance further provided that if at any time there should be necessity for punishment [of the Indians], it should be performed by the hands of others, in order that from our hands they might receive nothing but benefit and might thus become devoted to the law which we preached. The chapter was held with great solemnity and joy, as the church was then used for the first time. It was now very beautiful, and was built wholly of stone. To crown the feast they held some theological discussions, certain moral difficulties being therein vindicated and explained. These difficulties had to do with that which at that time was of the greatest importance; in particular they discussed questions of great weight with regard to the collection of the tributes,⁴⁹ and the justice with which encomiendas and other places of profit ought to be distributed; and with regard to slavery in this country, since, because it does not follow the laws of España, but conforms to the customs of the Indians, it presents peculiar difficulties. But the point which they discussed most, and with the greatest profit, was the obligation of the ministers to the Indians to remain among them and preach the gospel to them, and to keep them in the law which those who were already Christians had received. It was shown with great clearness that, in the condition in which affairs were, the priests who were in these islands could not leave them without being guilty of mortal sin against the charity which we owe to these Indians our neighbors – who are placed in the most extreme need of ministers to teach them, and to administer the sacraments to them, without which it is impossible for them to be saved. Since the Indians who were in this state of necessity were so many, and the priests so few that, even though their number were many times increased, there would not be enough, it was inferred with clearness that those who went away were guilty of most grievous sin. It was concluded that they were obliged to give an account to the Lord of the souls which should be lost on account of their absence, the number of whom must of necessity be very great. This teaching was of great importance and usefulness in calming some priests and religious whom the love of their own country was drawing back to España; and thus there resulted much consolation and improvement to the Indians. [At this time there occurred an incident which very greatly impressed the Chinese Christians, and caused them to respect the directions of their confessors. The incident might be called a punishment, but it was the punishment of a kindly father, as the punishments of the Lord often are; and it resulted in the entire salvation of a soul. In 1590 a Chinese Christian bookseller called Pablo Hechiu desired to return in the vessels which left Manila for China. He did not dare tell any of the fathers, because he knew that they would interfere with his departure; but he was unable to keep the matter secret from father Fray Juan Cobo. The father did what he could to keep him from going away, because of the danger which he ran of relapsing into idolatry; but the Chinese succeeded in eluding him, and departed for China. The vessel in which he took passage was cast upon the mountainous coast of Bolinao.⁵⁰ Though the people on board escaped to land, they lost their lives, because the Indians of this country, the Zambales or mountaineers, are ferocious, and find their greatest delight in slaying men and cutting off their heads, for no other reason than their own wicked disposition. They are trained up in this from childhood. When they saw the wretched Chinese cast on shore, they fell upon them, robbed them of everything they had saved from the wreck, and killed as many as they could; these were nearly all – some few escaping, and hiding themselves in the most thickly overgrown parts of the mountain. Among those who thus escaped was Pablo Hechiu. He remained there hidden for a fortnight, without daring to come out from the place where he had concealed himself; and, having no food, he died, leaving on two crosses made of bamboo a written account of what had happened to him. This came to light in the following way. The governor of Manila sent a strong expedition against these Zambales, which sought for them all through those mountains. Some of the scouts came upon Pablo Hechiu, his body, entire and dried, leaning against the foot of a tree. The preservation of the body was an extraordinary thing; and still more extraordinary was it that Christians should go through a region which had probably never been trodden by the feet of Catholics since the world was created, because the country was mountainous and visited by the Zambales alone, and the place was hidden even from them by the thickness of the undergrowth.

At this time died the venerable father Fray Juan de Castro, first vicar-general and provincial of this province. It was he who had established and kept it in the happy state in which it was. He was born in Burgos, of noble race; and his father, being left a widower, had entered our convent of San Pablo at Burgos. He had left his son in the world, but was followed by him into the religious life when the son reached maturity. The son was scholarly and well read in the saints. Against his father’s wishes he went to the province of Guatimala, where he became twice provincial. The prudent king Felipe II appointed him to the bishopric of Vera Paz [sc., Cruz], and sent him the royal letter of presentation to the said bishopric. The father not only desired to be excused from accepting, but concealed the matter until he desired to go to China. When the fathers endeavored to obstruct his purpose he threatened, if they would not let him make this journey, to make the other to his bishopric, which was further away and from which he would never come back. This was only a threat, because he had taken a vow not to accept the bishopric, and was resolved to keep it. He was a kindly man, and very easy of access. He was given to the use of old proverbs. He had great skill in extricating himself quickly from useless business. He was much given to the reading of the [lives of the] saints, which in dead letters contain living thoughts. When he said mass he used to water the altar with his tears, though he strove greatly to control himself. His addresses to the order had such fervor, devotion, tenderness, and gentleness that those who heard them regarded them as words from heaven, and went forth from them with new spirit. This was especially true of his address at the first chapter, when he assigned the fathers to their duties. It then seemed as if it was not he that spoke, but the Holy Spirit. There is much that goes to show that this is true. Father Juan himself was accustomed to say that he was certain that he had made no mistake in this assignment – something which those who know him and who know his humility would attribute to nothing else than divine revelation. Those who were in this chapter accepted, without a single word, the duties assigned to each one, although these were such things as might cause trembling in the souls of giants in virtue, being no less than driving the devil out of his own house and his ancient abiding-place. At times the father seems to have shown the spirit of prophecy. In one case he declared that there were those before him who, as he knew, had never lost their baptismal innocence. This is proof of itself that he spoke not without some inspiration from without his own mind. Second, he declared that all those who were before him should go through life without falling into mortal sin. Those who listened to him understood that he was speaking of the sin of the flesh, which is that from which those are least safe who accept the ministry of souls, [even] with humility and in the fear of God. This is especially true before they learn by experience how much God helps those who fulfil this office in loving obedience to Him. On several other occasions father Fray Juan showed that he had the spirit of prophecy. He told Fray Juan de Soria that he would leave the order, but not to his own blame, rather to the glory of God and the happiness of the provincial, as was fulfilled. By anointing a brother who suffered from scrofula, he cured him; but when he was about to anoint Fray Domingo de Nieva, who suffered from headache, he stopped and withdrew the holy oil, saying that it was not God’s will. Father Fray Juan had special grace and power to arouse devotion in those with whom he talked, in confession or in private conversation. The infirmities with which he was afflicted as a result of the exposure and the hardships which he suffered in China never entirely left him. He held the chapter which elected as his successor father Fray Alonso Ximenez, and immediately afterward went to the hospital of the Chinese, asking to be cared for as a poor man – preferring to die there rather than in the convent, not only because he might die there with greater humility and poverty, but because he would be less disturbed by visits, and would have more opportunity to be alone with God. In his last days he was afflicted with fears of the judgment of God. To his last moment he observed the rigorous rules of the order. When at last he died, he left the religious edified and consoled by his example, but most sad to lose him, for merely to see him had comforted them.]

Chapter XXXIII
Father Fray Juan Cobo, his virtues and death

[Father Fray Juan Cobo was born in Consuegra, in the kingdom of Toledo, and took the habit of the order and made his profession in the convent of the town of Ocaña. After studying in that of Avila, he entered the college of Sancto Thomas at Alcala. He distinguished himself in his studies, and, after he had read the arts, he became master in the royal convent of Sancto Thomas at Avila. His remarkable abilities were early recognized, and exhibited themselves wherever he went. Taking upon himself the lowliest duties, he desired to be steward on the ship – a most disagreeable position, because of the intolerable heat in the lower part of the ship, and because the provisions frequently spoil as a result of that heat. He was a tall, handsome man, of red and white complexion, and very active. His conversation was agreeable, and his mind keen and quick. He was well acquainted not only with the liberal arts, but with many mechanical occupations. His knowledge of the Chinese language has already been mentioned. He was the first man to preach publicly to the Chinese, and his sermon attracted the governor and nearly all the good people of the city; they were greatly astonished, as were also the Chinese, who would never have believed that any one of another nation could advance so far in the command of their language. It was to this father that principally was due the establishment of the hospital for the Chinese, where so many souls were saved, and in which the Lord often worked miracles by multiplying the rice which Father Juan kept as food for the sick persons. He knew three thousand Chinese characters, each different from all the rest, for the Chinese have no alphabetical letters. He translated a number of Chinese books; for, like those of Seneca, they contain many profound sayings, though they are the work of heathens. He taught astrology to some of the Chinese, whom he found capable of learning; and also taught them trades that are necessary among the Spaniards but are not employed among the Chinese – such as painting images, binding books, cutting and sewing clothes, and such things – doing all things to win all men to God. At this time there came to Manila a letter from the emperor of Japon, Taicosama, in which he asked the governor of Manila and the Spaniards of these islands to send him tribute every year and an acknowledgment of vassalage, that he might not come and destroy them with a mighty fleet, which he had already prepared for this purpose. This caused much alarm in the city, because the emperor of Japon was very powerful, and of warlike disposition; and as a result of his victories he had become very proud and vain. The city of Manila had no defenses, no walls, no protections against so strong an enemy; and the Spaniards in it, being very few in number, were called on to die rather than accept that which he asked of them so much to their dishonor. It seemed to all necessary to send a special embassy to Japan with an answer. Father Fray Juan Cobo was chosen by the governor as the most suitable person to represent España who could be found in the island, both because of his natural gifts and because of his acquirements. He acquitted himself marvelously well in this occupation, greatly amazing and pleasing the emperor of Japon. The emperor went so far as to permit the churches of the Society of Jesus to be rebuilt, and to allow the fathers publicly to prosecute the conversion of the Japanese. The emperor requested father Fray Juan to remain in his kingdom; but he declined, as having no order to do so. At his return, they set sail in a tempestuous season, which cost them very dear, because the vessel in which father Fray Juan was carried was cast on shore in a country of barbarous Indians, namely, that which is known as the island of Hermosa. Escaping to the shore to avoid the furious sea, they fell into the hands of those ferocious people, who killed them all, to a man. After the death of father Fray Juan, father Fray Pedro de Soto had a vision of the father, who was in purgatory, being purified for the sin of having hastened his departure too greatly. Afterward, father Fray Luis Gandullo had a vision of him in paradise.]

Chapter XXXIV
The death of father Fray Francisco de la Mina, and the council which was held in place of the intermediate provincial chapter

[Father Fray Francisco de la Mina was a native of Andalucia, where he assumed the habit of the order. He afterward went to Mexico, preaching there both in Spanish and in the Indian language. He was one of those who formed the plan of sending from that province some religious to ask for the approval of the most reverend general of the order for the foundation of the new province in the Philipinas. He served in the mission to the Indians of Bataan, learning their language; and was afterward appointed prior of Manila, the second post in the province. He lost his health after his return to Manila, and soon died.

In the month of December, 1594, the father provincial Fray Alonso Ximenez assembled a council of the religious in the neighborhood of Manila, to serve in place of an intermediate provincial chapter. The rules which they adopted were of much importance. It was determined that on visitations the hours should be kept as in convents. It was also ordained that the convents should be visited in order, as might best be done. It was also provided that no business should be done with Indians or Spaniards, except in case of the necessity of sick persons, before prime or after the Ave Maria, or for one hour after meals. Also that no religious should have any peculiar mark on the table, or on his cup or on his spoon, or should carry either with him, that there might be absolute uniformity. This order was made because the father provincial Fray Alonso Ximenez used a marked spoon, not because it was any better than the others, but that he might neither receive nor give others anything to cause disgust; and, though it was so trifling a thing, they would not permit it to the provincial, but discussed the matter, and placed their resolution in their public formal acts – so precise were they and so closely did they follow the rule that the superior shall have nothing more than the rest, and that all things shall be uniform.

While the religious were in council, the governor, Don Luis Perez das Mariñas, appeared before them, and called their attention to the great need, for the Spaniards in the city and the province of Nueva Segovia, of a priest to confess them; and to the still greater need of someone to teach and preach the holy gospel to the native Indians in that province – who, though they had now been many years subjects of his Majesty, and had paid tribute to his encomenderos, had never had anyone to preach the faith to them, and were as blind and as heathen as if they had never accepted as king a Catholic prince. The petition of the governor made such an impression that, in spite of the small number and the heavy duties of the religious, they assigned two to this mission. The need was indeed very great, for the Spaniards who lived there had been more than six months in constant danger of death, without having any priest. The Indians were enemies of the Spaniards, very valiant, and very numerous considering the small number and the discord of the Spaniards who were in that province. As superior, father Fray Diego de Soria (who afterward became bishop of that region) was appointed, the ecclesiastical chapter giving him full power in spiritual matters, and the governor in temporal matters. His associate was father Fray Thomas Castellar. They found that they needed all the authority which they had received, to bring to some order the great laxity which prevailed among the Spaniards. It was this, and their great perversity and pertinacity in dissensions, which had caused the priests whom they had had to leave them. After those priests went away, their hatreds and their sins increased even more. The importance of this province, which includes the major part of the territory in charge of this order in the Philipinas, makes it desirable to give some very brief notice of it.] It is a hundred and fifty leguas from Manila, and constitutes a part of the island of Luçon. The climate is one of the best in the islands, being refreshing, mild, and not so excessively hot as that of most of the other provinces which are comprised in this island. It is for this reason that it was called Nueva Segovia, after Segovia in España, which is a cool region. It is in nineteen degrees of latitude and is only sixty leguas, or a little over, from China. It accordingly resembles China somewhat in its good qualities – the abundance of fish in its rivers, of rice and other produce of the soil, of animals of the chase, and of wild boars and buffaloes in the mountains; while of Spanish plants which have been introduced here the crops obtained have been very large. In the colder regions pines and live-oaks grow naturally. The occasion which obliged the Spaniards to conquer it was an attack made upon it in 1581 by a Japanese fleet, the Japanese desiring to have control of this region because of the abundance of products which it yields that are lacking in Japon. The Spaniards who were in Manila were informed of this project, and they did not think it best that the Japanese should come so near to them, when they were so few and the Japanese were so many and so audacious; they accordingly determined to go and prevent them from entering this country. With this purpose they armed a galley and other small vessels, the expedition including only forty Spaniards. Their leader and chief was Captain Carrion, and their chaplain father Fray Christoval de Salvatierra of our order, who was the associate of the bishop, Don Fray Domingo de Salazar; he was a man of great prudence, much courage, and very superior virtue, as will be declared later. They set out from Manila on the voyage to that province; and in the bight of the cape called Cabo del Bojeador (which is close to Nueva Segovia) they found a Japanese vessel, which was prowling along the coast and pillaging it. The galley made an attack upon the Japanese ship, and with the mid-ship gun brought down its mainmast; and immediately the Spaniards, with more boldness than was expedient, bore down upon the enemy, and thrust their iron beak through his side. But they were not slow in finding out their mistake, much to their own cost; for the Japanese leaped aboard, doing much execution with their cutlasses (some of which are shaped like our cutlasses and others like broadswords), and they attacked our vessel so furiously that they got control of the deck, back to the mainmast. The Spaniards found themselves obliged to retreat to the poop, and cut the halyard of the mainsail. The sail fell down, with the yard, and served them as an intrenchment so that they could fire their arquebuses, doing great execution and driving off the enemy. The Spaniards continued their voyage, and entered the river of Nueva Segovia [i. e., Rio Grande de Cagayan], which may compete in size and in the excellence of its water with the finest rivers of Spain. Here they found the enemy’s fleet concealed. In order to attack it they went up the river and intrenched themselves on land, working hard all night and making their breastworks of turf and fascines between stakes. They took out of the galley a paterero and two culverins, placing them under cover, and aiming them toward the land-side, as there would be the place where the Japanese, if they came, would attack them. Thus prepared, they all waited on their arms, having their weapons at hand even when they were obliged to rest awhile. Since they had learned by experience that Japanese who are wounded by pikes grasp hold of the pikes in order to kill those who have wounded them, the captain had the pikes greased on the upper half, in order that our men might be able to draw them from the bodies and the hands of the Japanese, if the latter should pull by the pikes; and this device was of great use in the conflict which ensued.⁵¹ The Japanese were not idle, for they landed two hours before day, coming well armed and in good order, and protected by the darkness of the night. They advanced upon our soldiers very silently, intending to take them by surprise; however, they did not succeed, but were discovered by the sentinels. Our men put themselves in good order, to wait for them while they advanced. Although they perceived that the Spaniards had detected them, they made a very spirited and courageous assault, but were beaten back with even greater courage once, twice, and three times. After a short rest, they attacked again with wonderful spirit, though the arquebuses and muskets brought many to the ground. Finally, the whole force of Japanese attacked our fort on the side where the cannon were, without knowing what awaited them there. The cannon were filled to the muzzle with ammunition, and were fired so seasonably that they did great execution among the Japanese. Those who were left alive, seeing what had happened, retreated, leaving their camp full of dead and mangled men. Their captain had lost so many men, who were left lying on the shore, that he set sail; and they were so thoroughly punished that they never again thought of coming to conquer this country. In this way the Spaniards found themselves in this region, but against the will of its inhabitants, who as little wished to see them there as to see the Japanese. This was immediately manifested by their retreating into the interior, leaving the Spaniards alone with nothing to eat, so that the latter consumed all the provisions that they had brought with them. The natives even made some assaults upon them, attacking them when it seemed that they could do so with safety. The Spaniards accordingly suffered much hardship, want, and hunger, because supplies from Manila came very insufficiently and slowly, while they had in that country nothing but cruel war. At the same time, they were much aided in their purpose to remain in it by the many factions and wars among the Indians, who could not live in peace and were constantly slaying one another, following no law but “Let the conqueror live.”⁵² On this large river a valorous Indian by the name of Guiab had raised himself above the others. He was at the head of only three hundred followers (since he did not wish to lead any more); he was in a fair way to make himself lord of the province, and would soon have been such if the Spaniards had not come. This Indian was so determined that he had no hesitation in attacking anything with the few courageous Indians who followed him. He was so choleric that, whenever he wished to make any address to them, he could not speak to them at first, out of sheer fury – until, little by little, he cooled down and went on with his speech. He ruled his people like a great captain, rewarding them with largesse, which was at other people’s cost and was obtained from the great wealth which he procured by robbery; and he punished them with rigor for any sort of liberty taken with him, or disrespect shown to him, or for disobedience to his orders. They carried to him the news of the Spaniards, and told him that they were very courageous men who had come there from far countries; that they had beards and handsome faces, and that they did not wear the hair of their head long, as the Indians were accustomed to; they reported that the strangers went dressed in iron, and that they carried sticks with which they slew from a distance anyone whom they pleased, without its being visible by what means they did so (referring to the arquebuses). Guiab was greatly delighted with these reports, and, as a valiant man, he immediately felt an affection for these others who were so valiant. He strove to procure their friendship by sending them a great present of rice, chickens, large fat hogs, and other products of the land, all of them coming very opportunely because the Spaniards were in such a state of need. Doubtless, if the Spaniards had joined with him, they would have subjected the province without more war. But as Guiab had oppressed many of the people in the land and frightened all, they went to the Spaniards, begging them not to ally themselves with Guiab, and did nothing but speak evil of him. On this account the Spaniards, purposing to gain the good will of so many, caught Guiab and hanged him on a tree. The event was altogether opposite to what they had expected; for all the Indians retreated from the Spaniards and began to make open war upon them, often challenging them to lay aside their arquebuses and to come out into the field, man to man, with all the other weapons they pleased, so courageous are these people. Though the Spaniards lost this opportunity, they soon had another. In the maritime part of that region there were two of the ablest chiefs in the province – brothers, but at variance with each other – who were constantly making war against each other with the greatest cruelty. Tuliao, one of them, at last got the other in his hands, put him in a cage, and kept him there for a long time. The brother in prison begged the other to kill him, because death would be better and more easily borne than the painful and disgraceful imprisonment in which he was. The other answered that he did not do that, because he was his brother. “Then let me go,” answered the prisoner, “since you wish me well because I am your brother.” The other one refused to do this, because he knew perfectly that he would be obliged to make war again, as in fact happened; and they were at war as long as they lived, until our troops reached that region. Then one of them, finding himself very hard pressed by the other, went to beg the favor of the Spaniards; and the Spaniards put an end to their strife by taking from them the lands about which they had been quarreling. This was a great benefit to that province, not only because the light of the true and divine faith was brought to it, but because they were so continually engaged in civil war that, if the Spaniards had delayed their coming, they would have been likely to destroy each other. The life which they led did not deserve the name of life, because of the daily alarms to which they were exposed. Brother was unable to trust brother, and no man left his house unarmed, or without great danger. He who had the greatest power made as many slaves as possible, on any ground, no matter how slight – even for taking a single stalk of sugar-cane, when the poor people were dying of hunger because they could not cultivate their fields on account of the wars. Many of them went, of their own will, to eat in the houses of the chiefs, in order to save their lives, and in this way became their slaves. From all these evils the faith which was brought by the Spaniards freed them. The latter, by the aid of some of the Indians against the others, conquered many of their villages though at the cost of many deaths; and established the city which they called Nueva Segovia, a name which was also given to the whole province. The priest who accompanied the Spaniards in these first events was, as has been said, father Fray Christobal de Salvatierra, of the order of our father St. Dominic. He was the first priest whom these Indians had seen; and although, on account of his ignorance of the language, he did not occupy himself with their conversion, he did not fail to do much for them by accompanying the soldiers, in order that they might not do as many wrongs to the Indians as they would otherwise have committed – for entirely to prevent outrages was impossible. He soon returned to Manila, where his personal presence was necessary. There went to that province religious of our father St. Augustine, who lived in the new town with the Spaniards, but who undertook no ministry to the Indians. They even felt that a mission to them was impossible because of the excitement of the Indians resulting from the many homicides committed among them by the Spaniards, as the latter have done in the other parts of the Indias. Besides this, these Indians were so warlike that not even a religious went out of the town except in a company of soldiers and with arms; nor did the encomenderos go to collect their tributes without an escort of many soldiers, coming back immediately with anything that the Indians were pleased to give them, for they feared the danger incurred by remaining. The conduct of the soldiers and of the colonists who lived there at that time was so little Christian, and the exhortations of the religious had so little effect upon them, that the friars regarded it as wise to leave them in their dissensions, since they did not wish for the peace to which the religious persuaded them. Accordingly, one night, without being perceived, the fathers left them and went away. For a long time they lived without a priest, without sacraments, or Christian teaching, so careless of God and of their souls that they let the cattle feast in the church; and a picture of our Lady which had been left in it was covered with spider-webs, there being no one to keep it in order, so forgetful were they of their souls. Such was the needy condition of that province when the noble and devout governor Don Luis Perez das Mariñas came to the council above mentioned, and asked them to send religious, who might at least administer the sacraments to the Spaniards. On account of the great need, the two religious mentioned went to the province, receiving orders that, if no religious came from España in the ships for which they were waiting, they should return. The number of the religious was, indeed, so small that they could not even attend to what they had in their charge, much less assume the additional charge of that province, which was so far from the missions which the order had in those regions. The religious did their duty with great care and diligence; and that Lent they made great efforts with sermons and addresses, planning and delivering them with the object of inducing the inhabitants to settle their differences and confess themselves during Lent. To this end public documents were drawn up before a notary, with the purpose of adjusting debts and settling dangerous controversies. All this was a necessary and most holy work; and when it was concluded and they had left the consciences of the Spaniards at rest, the time had come when the vessels from Mexico might have arrived. Since they had no news that religious were coming, these two friars, in fulfilment of the order given them, set out for Manila again, at the time when six others, who had newly come from España, reached the province. All eight met in the town of Pata, which is at the entrance to that province. Here those who were going away received with joy those who came; and together they gave many thanks to the Lord. They then began upon the conversion of the province, as will be told. We shall begin with what happened to these religious on their journey from Spain, and with the deaths of some who died on the way, with great manifestations of the highest virtue.