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Book I

Chapter I
How the establishment of the Dominican order in the Philipinas Islands was undertaken

[Though the Dominican order did not accompany the discovery of these islands, it was not late in entering them; for it found many entire provinces still in the night of heathenism, because the preachers, though good ones, had been few, and because the inhabitants differed so in their language and were spread over so vast an extent of territory. The reports which were sent back of the intelligence of the people, the fertility of the soil, and the amount of the population moved some religious to come to these regions, in grief that so many souls should be lost for lack of some one to rescue them from their errors. The question of establishing the Dominican order was discussed among the grave and holy fathers of the Province of Mexico; and to them it seemed unbecoming to our profession that no religious of our order should be engaged in this new conversion. The first man to put these pious desires into effect was that noble man of God, Fray Domingo Betanços, who refused the bishopric of Guatimala, preferring to be a preacher of the gospel in these islands. By his efforts he persuaded the viceroy, Don Antonio de Mendoça, to give command that he should have a vessel and sailors to take him to Philippinas, for which he had permission of his bishop. But the time determined upon by our Lord for this had not yet come, and accordingly it was not carried out. However, he did not give up his desire; and began again in 1580 to discuss the journey. In order that the expedition might be better supported, he talked over with some fathers the plan of sending some one to España and Roma to obtain the necessary documents. Fray Juan Chrisóstomo was chosen as leader of the expedition, and was sent to España and Roma to obtain the usual licenses for the foundation of a new province of this order in Philippinas, Japon, and China. Fray Juan set out in 1581 with letters from various ecclesiastics, among them the first bishop of the Philippinas, Don Fray Domingo de Salazar, a religious of the same order, who happened to be in Nueva España at the time, on the way to his new bishopric. The bishop was greatly pleased with this determination, as he hoped to find through it reparation for his own unfortunate voyage, in which he had brought religious from España for the same purpose, but had lost so many from death or sickness that he had remaining only father Fray Christoval de Salvatierra. The mission of Fray Juan Chrisostomo was successful.¹⁹ He obtained from the general of the order, the Most Reverend Fray Pablo Constable de Ferrara, a charter giving him authority to establish a congregation of thirty brethren of the order for the Philippinas Islands and the kingdom of China, and directing him to follow the usages of the province of Santiago of Mexico. The privileges of the province of Mexico were granted to the new province. The date of this charter is the fourteenth of July, 1582. The general also gave him a circular letter to the members of the order, confirming his powers.]

Chapter II
Negotiations of Fray Juan Chrisostomo at Roma

[At Roma Fray Juan Chrisostomo obtained a brief from Pope Gregory XIII, granting to the Dominican province of Philippinas and China powers of absolution from sins, excommunications, and other sentences, censures and pains, even in cases reserved for the Apostolic See, in foro conscientia. This brief bears date of September 15, 1582. The pope also gave Fray Juan Chrisostomo many precious relics for the order, granting many indulgences to those who visited them.]

Chapter III
The experience of Fray Juan Chrisostomo in España until the establishment of the new province was completed

[Though father Fray Juan had supposed, because of the ease with which he carried out his business at Roma, that he was likely to obtain even greater favor in España, he found the conditions entirely contrary. During his absence in Rome, the bishop of Philippinas had sent to España Father Alonso Sanchez as his commissioner. The bishop met with great difficulties in Philippinas, because of the long period which had passed during which there had been no bishop there. He had sent Father Alonso to obtain support from España, giving him especial directions to further the establishment of the order, as he expected to receive great assistance from it. But Father Alonso acted in a contrary manner, maintaining both in Mexico and in España that there was no further need of clergy in the islands, and especially no need of the establishment of a new order there. Being accredited with letters from the ecclesiastical dignitaries, and speaking as an eyewitness, he persuaded the Spaniards of whatever he pleased; he had special influence with the Council of the Indias and with the king’s confessor.²⁰ Father Juan was accordingly obliged to retire to his convent of San Pablo at Sevilla, entrusting this work to the Lord. So completely did he abandon the enterprise that he made use of some of the relics which had been given him by the pope for the establishment of the new province, to the advantage of his old convent. At last, by an inspiration of God, Father Juan was again moved to set about the establishment of this province. Among the religious who offered themselves for the work was father Fray Juan de Castro,²¹ who, after filling important administrative offices in the order, had retired to his convent of San Pablo at Burgos. Though an old man, he was fired with religious zeal for the work on which Father Juan had entered. From the convent of San Pablo at Valladolid there volunteered two lecturers in theology, father Fray Miguel de Venavides (afterward bishop of Nueva Segovia and archbishop of Manila), and father Fray Antonio Arcediano; Fray Juan de Ormaça, lecturer in arts, afterward provincial; Fray Juan Maldonado, likewise lecturer in arts, and afterward a holy martyr; and Fray Pedro de Soto, Fray Miguel Berreaça and Fray Juan de Ojeda, who all were priests.²² Fray Domingo Nieva, deacon, who also volunteered, was afterward of great importance, because of the great ease and skill with which he learned languages, whether Indian or Chinese. From the college of San Gregorio in the same city, came to join them father Fray Andres Almaguer. From the convent of San Estevan at Salamanca there offered themselves for the expedition father Fray Alonso Ximenez (afterward provincial), father Fray Bartolome Lopez, and father Fray Juan de Hurutria [Urrutia, in Reseña]. From San Vicente at Plasencia came father Fray Francisco de Toro; from the royal convent of Sancto Thomas at Avila, father Fray Juan Cobo,²³ a master in the college there; from the college of Sancto Thomas de Alcala, father Fray Bernardo Navarro – who was twice provincial, and for many years commissary of the holy Inquisition – father Fray Diego de Soria (afterward bishop of Nueva Segovia), and the lay brother Fray Pedro Rodriguez. From the convent of Nuestra Señora de la Peña de Francia²⁴ came father Fray Alonso Delgado, who was sub-prior, and father Fray Pedro Bolaños,²⁵ master of novices. From the convent of San Pablo de Sevilla volunteered father Fray Juan de la Cruz,²⁶ and the fathers Fray Francisco de la Cruz and Fray Pedro Flores. Father Juan succeeded in obtaining a letter from the king to the governor of the Philippinas Islands, dated September 20, 1585, endorsing his enterprise.

The religious set out from Castilla in May, 1586. Father Fray Juan Chrisostomo, being too humble in spirit to undertake the leadership of the company, resigned his position in favor of father Fray Juan de Castro.]

Chapter IV
The experience of these first fathers up to the time of embarcation

[The fathers met with great difficulty in preparing for the embarcation. After making arrangements for their passage, they found the vessel so ill-suited for their purpose, that they were obliged to annul the contract. They were left behind by the fleet with which they were to sail, and endeavored to follow it with a small vessel; but put back and finally obtained passage in a ship of fair size. As this vessel was sailing alone, it was exposed to danger from the Moors and the English. While the fathers were hesitating, the adelantado of Castilla offered them a munificent support if they would remain and give their attention to the spiritual good of his vassals. But overcoming all these alarms and enticements, which were wiles of the devil, the fathers courageously set sail.]

Chapter V
The voyage of the fathers

[On Friday, July 17, 1586, the day of St. Alexis, they began the voyage. Since the vessel already had its complement of passengers, and a full cargo, there was no place for the religious or for their goods. To the old and the infirm the captain granted the cabin in the poop; the others slept where they could. They spent their time in the occupations which they would have followed in the convent. Reaching the Canarias they found that the fleet had already gone ahead. The captain set sail again, without giving them opportunity to say more than one mass. A fire, which threatened the safety of the ship, was put out by the holy and courageous Fray Juan Cobo and a Spaniard. Seeing four vessels which did not seem to belong to the fleets, the people aboard prepared for battle; but they discovered that these were friends. They suffered greatly for want of water, but finally readied port on St. Michael’s day in September; from the port they went on to Vera Cruz, and thence to Mexico. Their hard experience and the badness of the climate had made a number of them ill. The first to die was father Fray Miguel Berreaza, a religious of most holy life, a Basque by nation; he died of a malignant fever. He was soon followed by father Fray Francisco Navarro, who also died of fever. There also died father Fray Pedro Flores, in the flower of his age. Many others were afflicted with illness, but all were kindly received and treated by the religious at Mexico. The Indians likewise received the religious with feasts, bouquets, and dances – greatly delighting the newcomers when they saw these races so marvelously converted from barbarism and cruelty to peace, kindness, and devotion. The Indians of Cuitlabac received Father Juan Chrisostomo with special tokens of love, as their father and former instructor.]

Chapter VI
New difficulties met by the expedition, and the result

[The common enemy of souls strove with all his might to keep the religious in Mexico. He represented that Mexico was in need of religious, and that the voyage from Mexico to the Philippinas is longer than that from España to Mexico. He employed a religious person who had returned from the Philippinas²⁷ to assure them that they would not be admitted to the kingdom of China; while, as for the Philippinas, he declared that the country was small, thinly populated, and sufficiently provided with religious. The viceroy²⁸ strove to retain them. Some remained; but the most valiant and virtuous, like the army of Gideon against the Midianites, pushed on. The names of the eighteen who founded the province are: father Fray Juan de Castro, vicar-general; father Fray Alonso Ximenez, Fray Miguel de Benavides, Fray Pedro Bolaños, Fray Bernardo Navarro, Fray Diego de Soria, Fray Juan de Castro (who had the same name as the vicar-general, and was his nephew),²⁹ Fray Marcos de San Antonio, Fray Juan Maldonado, Fray Juan de Ormaça, Fray Pedro de Soto, Fray Juan de la Cruz, Fray Gregorio de Ochoa, Fray Domingo de Nieva (deacon), and Fray Pedro Rodriguez, a lay brother. Fifteen of these took their way to Manila; for father Fray Juan Chrisostomo was unable to go because of illness, and father Fray Juan Cobo left the company, on business of importance which could not be finished before the embarcation. By way of Macan there went to China father Fray Antonio de Arcediano, father Fray Alonso Delgado, and father Fray Bartholome Lopez, as members of the same province and subjects of the father vicar-general Fray Juan de Castro. “Though there went eighteen, there should have gone a thousand; from which may appear how far from the truth in his information was he who disturbed this holy company with what he said in Mexico. His intention was good, but in fact he greatly aided the Devil, and kept from these islands many and very good subjects. I trust that the Lord has already pardoned him.”]

Chapter VII
Of the ordinances made by the vicar-general for the foundation of the new province

[The vicar-general, with the advice of the eldest, most learned, and most devout of the religious, made ordinances for the foundation of the new province. He followed the customs of the provinces of Mexico and Guatemala. The name given to the province was that of “the Most Holy Rosary of Mary the Mother of God, ever virgin.” In the preamble, the father vicar-general declares that they who were to guide others in the way of perfection should first travel it themselves, doing virtuous works that they might teach others. He fortified his assertion by quoting Scripture and several fathers.

In the first place, the rules of the order are to be followed not only in essential but in accidental matters, the relaxation of rigor in the latter having caused some to say that the true religious life³⁰ was at an end. Hence the members of the province were to follow the constitutions with literal exactness – fasting, dressing in woolen garments, eating fish, being humbly clad, maintaining silence, and going on foot. This general statement includes everything, but some things are specially insisted upon.

Uniformity is to be maintained in everything – in dress, religious ceremonies, and the celebration of mass; in churches, opinions, and doctrines. The hours are to be kept, however small the number of religious may be, prayers being said at midnight and at every other time enjoined. For every deceased religious all the priests shall say each six masses, applied in olidum; and those who are not priests shall say the psalms and double rosaries.

In our conversation we shall avoid secular matters as much as possible, and speak of the things of God. We shall read the fathers, ecclesiastical histories, and comments on the Scripture, the superior putting questions and a religious answering. In entering a diocese we shall call upon the bishop, receive his blessing, and follow his counsel as to our preaching. Our obedience is to be perfect. Secular visits are not to be made except for charity, and those under direction of the superior. If any go to ask alms, it must be by appointment of the superiors. Poverty is to be maintained. Temporal responsibilities are to rest solely on the superiors. Convents are to be modest. Books and other things acquired by the friars are to belong to the congregation. Individual religious houses are to have no separate property; but all things in them or possessed by them are to be subject to the disposition of the provincial, except in so far as license to hold separate property is obtained from the general of the order. In such case a religious house shall have no share in the property of the province as a whole. No religious shall have anything laid up or shall receive anything, except in the name of the community; nor shall any be granted an exclusive right to use books.

Two hours a day are appointed for mental prayer and divine contemplation, which must never be omitted, either in convent or on journeys; and every day except Sundays, feast-days, or solemn octaves, every religious shall take a discipline (i. e., scourge himself) with his own hands. Though mattresses are allowed by the constitutions this privilege is renounced, and we are to content ourselves with a board or a poor platform and a bed of skins, except in case of sickness or for guests. On every day when there is no office of our Lady, the psalms and antiphons corresponding to the letters of her most holy name are to be recited.³¹

These ordinances are dated from the convent of Sancto Domingo at Mexico, December 17, 1586. Twenty religious vowed to keep them, and to go on to the newly-founded province.]

Chapter VIII
The voyage of the fathers from Mexico to the Philippines

[The three brethren destined for China set sail from the port of Acapulco for Macan, in a vessel called the “San Martin.” The other fifteen religious began their voyage on the Sunday called Quasimodo, the Sunday after Easter, April 6, in the year 1587. It was very late in the year, so that there was danger of storms; for the time of the vendabals had come – stormy and contrary winds, which are feared greatly by the best pilots. They had the misfortune to lose their ship-stores by fire, and were obliged to live on beans and chick-peas (garbanzos) for all the rest of the voyage, which lasted three months and a half. But a much more severe affliction was the narrowness of their quarters in the ship; for two factions broke out among the crew, one party fortifying itself in the forecastle, the other in the poop; and they were about to give battle to each other, as if the one party had been Moors and the other Christians. Fortunately, the fathers succeeded in reconciling them. The carelessness of the navigators almost caused the ship to be lost on one occasion; on another, the vessel was almost lost on some islands inhabited by cannibals. On the eve of St. Magdalen’s day they reached port; and they took this saint to be patron of that province.]

Chapter IX
The voyage and experience of the brethren who went to Macau

[As it was the principal intention, in establishing this new province, to promulgate the holy gospel in the great kingdom of China, the fathers who were sent thither were distinguished for sanctity and learning. Of the voyage we know only that the vessel was wrecked on the coast of China, and that they escaped to land as if by miracle. They were not treated with the severity usually shown to foreigners who come to or are lost on the coast of China; but were kindly received by one of the chief men, who had observed their devotion. They did not obtain permission to carry on the work of evangelization in China, but went on to Macan and were thence carried to India. Father Antonio Arcediano taught theology, and was highly regarded in Goa. At different times he sent his two companions to España and to Roma to plead the cause of Macan, and to do what they could to establish the preaching of the gospel in China. At the end of six years, seeing no hope of what he desired, he returned to España, and there became a teacher of theology in the University of Salamanca. He afterwards went to Avila, and died there. The order did not succeed at this time in entering China by way of Macan; but finally, the desired entry to China was obtained by way of Hermosa.]

Chapter X
Of the entry of the religious into the city of Manila, and of their occupations there until they went on their various missions

The previous chapter has caused some digression; but it was necessary, in order to give an account of the voyage, and of the career of these important religious. We now return to those on the other ship, which we left at the port of Cavite – whence the news was immediately carried to Manila, which is two leguas from that port. The bishop of this city, Don Fray Domingo Salazar, was, as has already been said, a religious of this order. He was greatly delighted when he learned that religious of his own order had come to found a province, which was the thing that he most desired in this life. He sent immediately to a nephew of his to ask him to welcome them and to bring them to the city, which they entered on the day of the apostle St. James. This was a happy omen for those who came with so great a desire to imitate the great zeal of this holy apostle, by which he was so distinguished among the other apostles that the enemies of the gospel opposed him more than the others, and that he was the first among the apostles to lose his life. When they entered the city there came out to meet them Doctor Sanctiago de Vera, governor and captain-general of these islands, together with the most noble and illustrious of the city, showing in the joy of their faces and their loving words the delight that they felt at the arrival of the brethren – of whose sanctity they had already been informed and felt assured by the modesty of their appearance, faithful witness to the heart. Accompanied by these friends, they went to the chief church, where the bishop was waiting for them; and he gave them his benediction, full of tears of joy. Here they offered to the Lord the thanks they owed to Him for having brought them to the destination which they had so long desired; and for the great honor which, as to His servants and for His sake, had been shown them. Immediately after, the holy bishop took them to his house, and, making them welcome to everything in it, entertained them as well as he could; for he desired for occasions such as this and for giving to the poor, that his episcopate should be rich. Since this day was wholly given up to visits, it was not very pleasant for him; but when he was alone with his brethren he lifted up his voice with tears, like another Joseph, and said to them: “Is it possible that I have seen the order of my father St. Dominic established in this country? Is it possible that my eyes have seen the thing which I so much desired?” After he had said these words, he remained for a long time unable to speak, his words being followed by an abundance of tears, which he shed from tenderness and the emotion of his soul. Everything else that followed was conformable to this, both in his conversation and his acts, which were those of an affectionate father. He gave them all their sustenance in his house, without growing weary of such guests. They, however, were not seeking comfort such as the good bishop provided them, but labors for themselves and souls for God; and after resting a few days they begged the bishop to put them in the way of attaining what they had come to find, as his bishopric was so rich in it. The festival of our father St. Dominic was at hand; and they resolved to celebrate it before separating, asking the blessing of the Great Father on that important act. Having no convent, they celebrated the festival in church, with the utmost solemnity and devotion; and in the evening they had some theological discussions, father Fray Pedro de Soto maintaining several positions, in which he displayed his admirable ability and great learning. Father Fray Miguel de Venavides presided, a man who surpassed those who in that period were of mark in virtue and scholarship, by the shoulders and more, like Saul in bodily presence among his subjects. The purpose of the discussions was to show that preaching the gospel (which was to be their occupation), even to the simple race of Indians, does not interfere with scholarship, but requires it, and much study; the contrary is a manifest error, for the smaller the capacity of the Indian, the greater should be the capacity of the minister. He is called on to make the Indian capable of the loftiest mysteries taught by the faith; and we see by daily experience among Indians cases and matters which cannot be solved except by a man of great knowledge, learning, and ability. Since all cannot be so highly endowed, it is essential to have some ministers of superior attainments to whom the others may resort with their difficulties, and whose responses they may safely follow. The good bishop took particular pleasure in being present at and encouraging the discussions, and in perceiving that those who sustained theses and the others (who likewise exhibited their abilities) might aid him in weighty matters in the difficult duties of his office. This was afterward proved to be true in this province and in España, where he who presided accompanied the bishop and was of great assistance to him, as we shall see. After the festival was over, it was determined that father Fray Christoval de Salvatierra, who was the bishop’s companion – and who was of the same pattern in virtue, prudence, and zeal for the common good and especially for the good of souls (as will hereafter be recounted) – should take some of these fathers to some villages of Indians who had no one to instruct them, and whom he therefore had taken under his own charge. He went to visit and teach them when he had leisure from his heavy labors as vicar-general. The labor of his office, being in a new country, full of entanglements with regard to the conquistadors and new encomiendas and the collection of tributes, would have been intolerable for others; yet he took his vacation by working at other kinds of labor, teaching new Indians, working with them, and introducing among them Christian policy and civilization so far as they were capable of receiving them. This avocation of his would have sufficed most men for their full duty, but he did it in addition to his regular work as vicar-general. The villages were at such a distance from Manila that it took more than a day to go there by sea, and much more by the rivers.³² In order to teach the new fathers the manner of working with the Indians, and to begin to acquaint them with the language of the natives, which he knew very well, he went with them to the villages commonly known as Bataan. Those who had the fortune to go with father Fray Christoval were very well pleased, inasmuch as they were beginning to obtain that which they had followed with such desire from España. The rest of them, desiring greater convenience for living according to the custom of friars than could be afforded them in the house of the bishop (although he was a holy man), went to the convent of St. Francis, where they were received and entertained as might have been expected of fathers so religious and so zealous in following the rules of their great father and ours, which we accepted exactly as if we were of the same habit. Nothing less could have been expected, since those fathers then had as custodian the holy Fray Pedro Baptista, afterwards the most glorious martyr in Iapon, and as guardian father Fray Vicente Valero – another Nathaniel in guilelessness of soul, joined with a most solid virtue and devotion to his vows, which caused him to be esteemed and venerated among lay and religious. Some days afterward the Indians of Pangasinan were entrusted to our religious. They lived forty leguas distant, and, being all heathen, had need of someone to labor among them. The order likewise took charge of the Indians of Bataan, to whom, as has been said, the father provisor ministered because he had no one to send; as also of the Chinese or Sangleys, who up to that time had had no ministry. Many thousands of them had come and were still coming every year from their own country, on account of their trade and commerce in this colony, which is very great. Many of them were traders, and many were mechanics. No one desired to undertake the ministry to them, because of the great labor and the little fruit; but since the new laborers had come fresh, and were eager for work, this claim of itself was sufficient for them to regard it as a great favor to be permitted to occupy themselves where the toil was greatest. The father vicar-general sent for the absent brethren, and gathered all together in the convent of St. Francis; and there offered a long prayer for them, asking for the grace of the Holy Spirit. He then made them a spiritual and devout address. After it was concluded, he who in lesser things had never been accustomed to proceed without consultation, now, without further consultation than that which he had had with God, assigned and distributed them after the following manner. To the district of Bataan he sent as vicar father Fray Juan de Sancto Thomas (or de Ormaça), with three associates: father Fray Alonso Ximenez and Fray Pedro Bolaños, and Fray Domingo de Nieva. To the province of Pangasinan he assigned, as vicar, father Fray Bernardo Navarro (or de Sancta Cathalina), with five associates: fathers Fray Gregorio de Ochoa, Fray Juan de Castro (nephew of the vicar-general), Fray Pedro de Soto, Fray Marcos de San Antonio, and father Fray Juan de la Cruz. The father vicar-general remained with the others in the convent which was to be established in Manila, and was intended for the conversion of the Chinese. It was only necessary for him to give the directions and to arrange all things, every man doing that which fell to his lot. The reason was not only their great virtue of obedience, but the fact that the holy old man had held this chapter in a manner so spirited and so extraordinary as to convince them that in his address he had said to them that which it was their duty to do, and that it was God who had thus given them their commands. The father vicar-general immediately began to give his attention to the convent which was to be established in Manila; but when he looked for a situation he did not find a suitable one. That part of the city that was submerged at high tide did not seem desirable; but that which was not submerged was so taken up by the cathedral and the other convents that the matter was a very difficult one. Being such, the good bishop laid it before the Lord in his prayers; and having earnestly besought His help, he arose from prayer with great happiness, and went, though it was late at night, to his sub-chaplain and steward, Francisco Zerbantes, telling him that he had the site for the friars, and directing him to see if he could obtain three hundred pesos, which the owner asked for the place; for the bishop had not even one peso with him. The steward – whose accounts were always indicating a deficit, because every third of their yearly income³³ scarcely fell due before the poor took it away from the bishop – frankly responded that he did not dare attempt to get that sum and did not see how he could, because even for their ordinary subsistence the means were frequently insufficient, so that he was embarrassed. The bishop was not disconcerted by this, but (though it is not known how or where) he quickly procured the three hundred pesos; and he told the steward to give the money to a Spaniard called Gaspar de Isla, who was diking a small place which was all flooded, and much more the land about it. For this reason, though many had looked at it, no one had regarded it as good for a convent. But the bishop, with great insistence, directed the steward to take the next morning a stole, some holy water, and two sticks to make a cross; and he embarked in a banca, or little canoe, and went to the place (for it was overflowed to that extent), and blessed it. He took possession on August 16, 1587, and set up a cross in token that the convent should be built there, as it was; and the site has turned out to be very healthful, with very pleasant views. It has been surrounded by very good houses, and has had other advantages. The bishop gave for the building two thousand pesos – a thing apparently impossible, because of his poverty, but worthy of his great soul, and of the great affection which he felt toward the friars. They immediately began to build a house there and a poor little wooden church. They finished soon, and the religious began to occupy it on the first day of the following year, 1588, to the great joy of themselves and of the whole city. The first superior of the convent, with the title of vicar, was father Fray Diego de Soria, a great preacher, and a very devout man, so that he immediately made many persons greatly devoted to him. The new convent began to be very much frequented, and to be so well assisted by alms that for many years there was no occasion to cook food; because every day the amount of cooked food which was provided was too great rather than too small. There were many who came to its assistance with alms, some one day, some another; but Captain Francisco Rodriguez sent every day, so that the religious were as sure of this supply of food as if they cooked it at home. The Lord paid His accounts, as He is accustomed to, promptly. The captain had lived for ten years in marriage without any children, for whom both husband and wife were most desirous, and they had some in payment for these alms; for there is nothing that the Lord denies to those who have mercy on the poor. As the number of the religious increased, it became necessary to do the cooking in the convent; but the devotion of the city and the contribution of alms has always continued and still continues. Thus the convent has been and is maintained solely by them, having been unwilling always to accept an endowment, though many have been offered to it. Thus without endowment or possessions they get what they need, with greater certainty than if they had these. For, however certain such things may be imagined to be, they may fail, as many others have failed; but the word of God, in whom the fathers trust, cannot fail. This has been so clearly observed that when our lord the king commanded that this convent, like the others in the city, should receive as a contribution to its support four hundred pesos a year and four hundred fanegas of rice (which takes the place of wheat in this country), they for a long time declined to collect it, since it seemed to them that it was in the nature of an endowment, as being something sure and certain; yet afterward, when they saw that it was pure charity, and that he who gave it could take it away when he chose, they accepted it – on condition, however, that if the ministers of the king take it from us, even unjustly, we shall not ask for it as a right. At this time this has been done, the allowance having been taken away; but the Lord in return has given much more than that. In these first years Doña Ana de Vera, wife of the master-of-camp Pedro de Chaves, and Doña Marina de Cespedes were great benefactors of the religious; and to them the convent, in gratitude, has given chapels in the church for their interment. In general, both poor and rich have given alms to the convent out of good-will; and the religious have paid them all very fully, not only by commending them to the Lord in all their masses and prayers, but by earnestly laboring for the good of their souls with sermons, advice, and exhortation, as well as other spiritual exercises. This was soon evident in the reformation that began to be seen in their habits, and in the improvement in their life. Accordingly, one of the citizens wrote to Captain Chacon (who was at that time governor of the province of Nueva Segovia) telling him as news that the Dominican friars had come to Manila; and that the city was turned into a monastery in the reformation of the lives and morals of the inhabitants, and, in particular, in the abstraction of the women from worldly concerns. This was indeed the case; one reason was, that the example given by the religious was of great influence, and, though they were few in number, they effected as much as if they were many. They acted in harmony, and devoted themselves to the divine offices as systematically as in great and well-ordered convents. They were all men of education (some of very superior education), all virtuous men, all given to prayer, all very penitent, very harmonious, very zealous for the salvation of souls, very poor, and disengaged from the things of this world. Therefore, all esteemed them and desired them as guides of their souls; and they performed this office with so much care and diligence that the reformation of the aforesaid city resulted. For those who confessed to them were either obliged to reform, or were dismissed by them; for in the conduct of the penitents they refused to consent to deceit, in the collection of tributes they would not allow extortion, in women they would not suffer frivolity or impropriety of manners. As learned men, they revealed the evils in such acts, and could make these understood by their penitents; and as men without any personal motive they held themselves ready to dismiss those who with vain and plausible reasons, with the pretext of evil customs, or with other like cloaks strove to cover their acts of injustice, and to justify the wrongs which they committed through evil desires. Hence those persons who confessed in the Dominican convent came to be known and esteemed, as they still are; and there came to exist in the city more light in regard to things to which previously no attention had been given, and more care was taken of conduct. This was the reason why they said that the city had become a monastery; and in truth, in many cases the conduct of those who confessed there deserved that name – for example, that of Doña Ana de Vera, Doña Marina de Cespedes, Catalina de Villegas, and many other women very well known and esteemed in the city on account of their virtue. In this they all owed no little to the aid of their holy confessors, who with great care, much teaching, and their own examples, did the work of God, and succeeded in attracting many people to the knowledge of Him and to His service. Many, in health, did not follow their counsels, regarding them as too severe, and sought for confessors who feared to lose their penitents, and who, by making their theology liberal, unburdened the consciences of those who confessed to them. Yet even these persons in the hour of death, when their desires had lost some of their force, called for the Dominicans and gave to them the charge of their souls, fearing to lose them by following the road which they had taken in health. And this freedom and courage has always been maintained in this convent; and they have used it without respect of persons – with rich and poor, with governors and other officials. Hence it is necessary for them to live in such a manner that no reproach can be cast upon them, and to be content with but little for their sustenance, since that little cannot fail them. Withal they have no regard to pleasing men, for to Saint Paul it seemed that with that desire it was impossible to unite the service of God – mankind being in general greater lovers of themselves than of God, and hence he who is very desirous to please men being necessarily at enmity with God. Therefore, these religious were very careful in this respect, and strove so to conduct themselves toward men that the supreme place should always be held by God; and on this account they had the reputation of rigor – though they were not rigorous, except to those who through their own desires or selfishness tried to cast aside their duties to God.