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Chapter XI
Some marvels wrought by the Lord in the convent of Manila, and the rebuilding of the same

[Though the first church and convent were but small and poor buildings, made of wood, they were very precious in the sight of the Lord, who manifested therein many miracles. The candles in the chapel of our Lady burned without wasting. The site being clayey and not firm, and the church poor and built in haste, it was not two years before the larger chapel fell to the ground, warning of the fall having been given to one of the novices in a dream. In response to his prayers, the Lord granted that the church should fall without harming any person, injuring the sanctuary, or damaging the image of our Lady of the Rosary. This image was thereafter regarded with such reverence that, when a new image with a marble face was set up above the altar, the people demanded their old image again. Although the convent was poor, and had no income or funds for the rebuilding of the church and the other edifices, they went on with confidence in the Lord to erect a convent and a church of stone. By the favor of God, they received a number of bequests and other gifts, which enabled them to build a handsome stone church, large and strong, two large dormitories, a sacristy, a chapter-house, a refectory, a porter’s lodge, and such other offices as a convent has need of. The enterprise went on so rapidly that, though the wooden church had fallen toward the end of the year 1589, the new one was finished on the ninth of April, 1592, by the generous alms of the faithful, and the diligence of father Fray Alonso Ximenez. It seemed that the work was to stand for many years, but it was not to be. In the year 1603, toward the end of April, exactly thirteen years after the building of the church³⁴ fire broke out in the town, at a great distance from the convent; and in a short time it consumed a third part of the city, including our convent, the hospital of the Spaniards, and that of the Indians. They succeeded in rescuing only the most holy sacrament and a beautiful statue of our Lady of the Rosary. There were lost seventy-two buildings, fourteen Spaniards, and many more Indians and negroes, of whom the number is not known. The property destroyed amounted to a million. The fire respected many precious and sacred things, and had for our convent the effect of requiring us to rebuild. It was determined that the church should be a vaulted building, which required stronger foundations for the whole church. It was also decided to raise and strengthen the large chapel, and to build a cloister and a super-cloister, and these buildings are in good condition still. The work was paid for by the alms of the faithful, as they were received from time to time. There was never either any lack or any superfluity.]

Chapter XII
A revered image of our Lady of the Rosary possessed by this convent, and the marvels which the Lord has wrought and still works by it

[This image was given to the convent by Don Luis Perez das Mariñas, formerly the governor of these islands. It was made by a Chinaman, under the direction of Captain Hernando de los Rios Coronel, who afterward became a very devout priest. The Chinaman was afterward converted by the miracles performed by this holy image. She sits on a very beautiful throne, and has a large, rich, and well-gilded retable, given by Antonio Xuarez de Puga, who was many years her steward. The chapel has been enriched and adorned by many gifts. Miracles wrought by this image are very numerous, the most notable of them being one which happened in 1613. The clothes of the mother and child showed signs of travel, for which it was impossible to account. At this time an expedition had been sent out to reënforce Terrenate, consisting of two galleys and five other vessels, under the leadership of Don Fernando de Ayala. The five smaller vessels and one of the galleys were driven on shore at a point called Calabite, on the coast of Mindoro. The Indians who had been forced to row instantly fled to the mountains, taking refuge among some high rocks. The Spaniards ran in pursuit of them, but the Indians taking advantage of the superiority of the situation hurled stones at the Spaniards, killing them miserably. One of the Spaniards, Francisco Lopez, though desperately wounded, was kept alive for thirteen days, in response to his prayers to the Virgin, until he had an opportunity of making his confession. The coincidence of time makes it probable that the journey of the holy image was taken in response to these prayers.]

Chapter XIII
Other miracles wrought by this holy image

[The accounts of this extraordinary miracle moved the whole city and aroused its devotion. The sick crowded to the chapel for healing, and so many miracles were wrought that it seemed ungrateful not to make a record and a verification of them. Pains of all kinds, fevers, difficult births, were cured; in one case a child which was almost drowned, and had turned black in the face, was brought back to life. The records of individual cases are given in detail, with the dates, the names of the afflicted persons, and the names of the witnesses.]

Chapter XIV
Other marvels wrought by the same image

[Several rescues from drowning are recorded, and further cures.]

Chapter XV
Further marvels wrought by the same holy image

[In 1617 some vessels made by the governor Don Juan de Silva, for service against the Dutch heretics, were being taken to a shipyard for overhauling. By a sudden storm they were all wrecked, so that the best ships that these islands ever had, or will have, were lost. In the flagship, called the “San Salvador” (a very large, swift ship), was a sailor named Barnabe de Castañeda, who committed himself to the Virgin and was rescued. This chapter gives the accounts of four other extraordinary rescues from drowning.]

Chapter XVI
The manner in which the religious lived when they entered their ministry to the Indians

Before the religious separated to go on the missions to the Indians to which they were severally appointed, there were given to them those general ordinances which had been so well established for this work, with much thought, prayer, and consideration in Mexico, and which will be found stated in chapter vii of this history. All are based upon the instruction of the apostle to his disciple Timothy: Attende tibi, et doctrinae, whence he directly infers, hoc faciens, et te ipsum salvum facies, et eos qui te audiunt.³⁵ Thus the whole foundation of the ministry rests upon every man’s first taking heed to himself, and doing what he ought to do; while he who has to do good to many, drawing them forth from the condition of idolatrous heathen and great enemies of God to making them His servants and the keepers of His law, will never be able to do so unless he is himself very careful to keep that law. Those religious can never do this who do not very carefully observe their own laws; therefore, the first ordinance established in the province was that our constitutions should be literally observed, just as they were written, without perverse interpretations, usages to the contrary, or irregular dispensations – a most holy ordinance, and one which is sufficient to make men saints. Though in it all the rest are, as it were, included, still, for greater clearness, they made the statement that this included a prohibition to ride, and directed that the fathers should go on foot. This appeared, to some of little spirit, impossible in this country because of the great heat. They declared that if our father [St. Dominic] had come to these regions he would not have commanded his friars to do thus; but they deceived themselves; for the founders of the province of Mexico were much inferior to our father, but they kept this rule, and found it possible and easy. It is also declared that we should not accept money, or take any for our journeys – a stroke which cuts off at the root a thousand cares that the contrary practice brings with it, and which, when observed, brings the greatest freedom from care; for thus it becomes possible for me to live without anxiety for anything, being certain that the head of the convent is obliged to give me all that I need in health, and more in sickness, as to one who has the greater necessity. The rule was given that we should use no linen in either health or sickness, even though the latter were to death, as the constitution ordains and as appears from our histories; for all who have investigated this point sincerely have followed this rule, as did the holy Pius the Fifth, St. Luis Beltran, and many more. Meat was not to be eaten without permission, and in that case of necessity that is determined by the constitutions, which is a very great one. The friars were always to meditate upon God, within and without the convent; and to wear habits poor and mean, and of the form provided by our constitutions. They were to follow the same opinions, and the same custom of administering the sacraments, and the ceremonies of the mass, and the same mode of intoning. They were all to go to matins at midnight, as to the other hours, however few the religious might be, even where was no more than one in the convent; since for even this one it is no less necessary to glorify God, and the service is no more laborious to Him. Thus St. Paul and his disciple Silas, though in chains and in prison, at midnight extolled the Lord; and the royal prophet did the same, though he was alone. Secular visits were entirely forbidden, except such as were required by charity; and these, it was ordained, should be made only as the superior directed, and in no other case. As for poverty, it was ordered that no one should have for any purpose any thing except his breviary and one other book of devotion, and his memorandum-book; all were to be content with the books which are possessed in common in all convents – of which they might make use, with permission, and under the obligation to return them. In cells only one image was permitted, and that a poor one, without other instruments of devotion. The superiors were in this, as in all other things, to be equal with those under them; there was to be no more in the cell of the provincial than in that of any brother. This equality, and the leading of the way by the superiors, makes the road easy for the others. Such poverty as this was not only to be established and maintained with regard to individuals, but everything that the separate convents possessed was the common property of the province; and the provincial might take it from one convent which had little need of it, and give it to another that needed it more – whether it were money, or books, or ornaments, or anything else that the latter required. The license of the general of the order was required for authority to receive anything that should not belong to the whole province after the aforesaid manner; and the licenses of subordinates and superiors for that purpose were forbidden. It was necessary to follow this course, for every day new missions were to be sent out, now to Japon, now to China, now to minister in the service of the Indians; it would not be possible to undertake them without taking from the convents what they had to give, so that the fathers might not enter on a mission under the necessity of begging for their sustenance from the heathen to whom they were just beginning to preach, which would have been hard indeed for them. Above all this – even, as it were the foundation of the whole – two hours were appointed for daily mental prayer, one after matins and the other by day, ordinarily between one and two, before vespers. This was a truly holy counsel; for as a man of himself has but little strength, he could not accomplish so much as has been recounted if he were not constantly asking for the favor of the Lord, which is the office of prayer. For the food of the soul, the castigation of the body serves well, of which, indeed, there is more need than of food; therefore it was ordered that every day, after the matin prayer, they should all together take a discipline, lasting the time of a Miserere and other short prayers said after it. This is to be done on all the days that are not double,³⁶ excepting the solemn octaves. On those days on which there is no lesser office of our Lady, they were to recite the devotion of her holy name, offering this little service to her who constantly favors us with special benefits. The mattresses on the beds, permitted by the constitution as a matter of grace, they renounced – contenting themselves with sleeping on a board, with a mat, large or small, and two blankets. Everything which had been ordained in Mexico was accepted and confirmed by all; and they repeated it now, as they were about to separate, that they might have it as a general rule to which they were obliged to conform, and by which they were to regulate their lives. If they accepted the rules in Mexico with a good will, they now ratified them in the islands with a better; and every day it was more and more plain to see of how great importance they were for our advantage, and for the advantage of those who heard the gospel from our mouths. This, then (which was their last arrangement before departing), and the promptitude with which they offered to obey all that has been here mentioned, was as much as if the Lord had poured out upon them His benediction; and therewith had given them the light of knowledge, and fervor, and strength of will, for the ministry upon which they were to enter. In it they acted not like new ministers, but as if they had had many years of experience, that being verified in them which the wise man has said: “Easy is it in the sight of the Lord” – that is to say, with a single glance – “suddenly to make honorable and to enrich the poor” – that is to say, the humble. And this is especially true when his humility is accompanied by obedience, detestation of himself, and love of God, zeal for His honor, and desire to save souls for Him. All this shines forth in those who with so great zeal accepted such ordinances, and proposed to live according to them; and it is continued in those who have followed them. Therefore, in all provincial chapters they have always been confirmed and laid down with much rigor; and they have been confirmed by many generals of the order, and the original confirmations remain in the archives of the convent of Manila. The principal care of the provincials in their journeys of inspection – which they make every year, personally, going to each and every one of the convents of this province – is to assure themselves how these general ordinances are obeyed; for if they are obeyed there is nothing more to ask, and where they are not obeyed no confidence can be placed. They are, as it were, a wall around the garden of our soul; so long as they are unbroken, though our adversary is always going about, as says St. Peter, moving around us again and again, and seeking to do us evil, he cannot succeed; but if we make a breach in the wall it is easy for him to enter and destroy us. It is certainly true that this has often been verified with regard to our constitutions, taken by themselves, without additions; for without doubt they are a marvelous wall for the virtue of the soul, and when they are observed the soul is safe. Yet there can be no doubt that the observance of the constitutions is much assisted and fortified by the two hours of prayer added in these ordinances. The daily discipline contributes to the same effect, as does also the restriction to a greater poverty, and the rule requiring corporal mortification and a more strictly retired life. All these things are added, over and above the ordinary rules of the Society and its regular constitutions. In the Indias – which, as experience shows, are in all states of life most exposed to laxity of morals and to luxury – such rules are not only desirable, but necessary. In this country it is necessary to give greater care to strengthening the wall of the soul, since perhaps that which in Europe would be sufficient to maintain the religious in the perfect observance of their constitutions is insufficient in the Indias, where causes and occasions for the decay of this wall are well known to be greater. Hence it was a safe and holy counsel to add in these regions to the wall of our constitutions the aforesaid buttresses of prayer and mortification; for if in all countries that is true which the wise man said – “He who observes the law multiplies prayer” – much more necessary will that be where the observance of the law meets with greater difficulties and more obstacles.

These added observances had also another very important effect: being, as they are, easy and very light for devout religious, and for those who are careful to fulfil their obligations, they are intolerable and annoying for those who are not very devout and who have little care for the business that is of so much importance. Hence the obstacle which they feel first, and that which gives them the greatest annoyance, is the obligation to spend two hours in prayer daily. This is, as it were, the touchstone by which are discriminated those religious whose metal is sufficiently pure for them to live in a reformed province with benefit to themselves and to the Indians. In the case of those who alone are suited to this province, it fastens and keeps them in it; the others it shuts out, and makes them strive with all their hearts – sometimes unlawfully – to return to España, where they may live in the convents with greater security and pleasure. If there is need of any test for a religious to determine whether or not he is suited to the province, it is best for it to be in a matter of supererogation, as are these added rules; and before one tries himself in matters of obligation he would better give himself this safeguard, and, without failing in that which is obligatory, test himself by his own comfort and necessity. The reason is that it is impossible to keep up a province, or even a convent, in a state of strict observance with discontented religious. Hence in our order, as in others, in convents of especial severity much attention is paid to having all the members volunteer; and if one grows weary and asks some reasonable license, let it be given; for a single discontented religious does more harm than good. When all are volunteers, all serve the Lord as He desires, with delight and joy; one stimulates another, and urges him on to surpass him in virtue and in profitable exercises. Under these circumstances, all are kept firmly attached to the convent; while a single discontented member is sufficient to cause the discontent of many; for this is a very contagious sickness, as this province has proved by a large experience. Yet it is true that there are some good and devout religious who, as men, grow restless on some occasions; and to these should not be granted immediately the license for which they ask, until an effort has been made to quiet and console them, and to take from them so far as possible the cause of their discomfort, so that they may carry forward that which they have laudably begun.

Chapter XVII
Of the great advantage derived by this province from the observance of the aforesaid rules

[These holy ordinances have without doubt been inspired by God; and the religious followed them with such exactitude that it was impossible for them not to obtain marvelous results and extraordinary successes, as in the work of God unimpeded by the imperfect obedience of His servants. The one great advantage was the profit of their own souls; the other was the salvation of an innumerable multitude of heathen, brought into the church by those who observed these ordinances. As for the first point, the sanctity of these great servants of the Lord has spread its fragrance throughout all the world. In proof hereof, many letters have been collected, written by the religious of this province to that of España, in which they recount with high praise what they have seen in it. It should be noticed that, as these countries are very far from España, the narratives received differ widely; for here more than elsewhere is verified the Castilian proverb, that every man gives his account of the day as he has acted in it. Those who have been aided by the Lord, and who have embraced the ministry among the Indians, and the holy ordinances of this province, out of the desire to serve Him, praise it highly, being compelled to do so by the truth, and by the finger of God which they have seen in it. Those who from sloth or from self-love have not been able or have not been willing to persevere in this mission, and have returned to España, wish to gild over this return, and tell everything about the province that their little affection for it suggests to their minds. As the latter are present and the former are not, the words of the latter have the greater force. It is a great proof of the virtue of the province that its good name is not blackened. Frequently when good religious set out hither, they are asked to send back a plain statement of the truth of affairs in the province. From these letters, religious of great ability have collected a number of extracts containing statements sent back to España with regard to the virtue and religion here to be found. The testimony of these letters from many thoroughly qualified witnesses, who write at the desire of their friends in España, and who have come purposely to investigate the condition of this province, is certainly sufficient evidence without calling in any other. They all testify, without having known the one what the other had written, to the high state of virtue in this province. Upon this testimony we might rely with much security; but since we have evidence from others of greater rank and of higher standing, and who are not members of the province, we may take it, not as more true, but as meriting greater credit. The testimony of the bishop of China, Don Fray Juan Pinto, or de la Piedad, who came to this city of Manila on his way to España and who spent many months here, is to the following effect: “Words cannot exaggerate the devotion, the noble poverty, and profound humility of these grave and holy fathers, who live together in the greatest harmony and brotherly affection. Their life is not merely a miracle, but many miracles. Having no income, they receive more than enough; for all of them in common, and each one in particular, need nothing. The older and graver they are, the more humble; and the weakest in corporal powers zealously follows the rigor of his religious order. They always eat fish, without any sort of dainties; their chanting and their prayers are continual; their charity toward the poor, the roughness of their habit, and their humility are like those of the most perfect in the primitive days of religion. They are zealous for the salvation of souls, and spend their time in learning not only the many languages of the Philippinas, but likewise those of the Chinese. They win more souls to God than any of the other orders. I die with sorrow when I think I must go on to Macan. There is only one way in which I can be comforted, and for that I rely upon your Reverence” – he is writing to the general of the order – “I trust that your Reverence will restore to these Spanish fathers the convent established in Macan by their predecessors, and that it will be subject to this province of Manila, in order that it may share in its reformed constitution and may reach its perfection. There are fathers here who understand the Chinese language thoroughly, and who have made many converts among the Chinese in that province.” Later in the letter he says: “I beg of your Reverence that you will hear the prayer of this your poor son. Let a new convent be established for these holy religious, if the country will support them; and no scandal will follow from having two convents of one order in the province.” This letter is dated at Manila, June 25, 1610.

This great prelate went to España, reaching the court in the year 1617. The report that he gave was such that in virtue thereof, and because of other reasons stated in the general chapter held by our order at Paris, 1611 [sic] the following ordinance was passed, among those which pertained to this province: “It is with great joy that we learn, by certain report, that the Philippine province of the Holy Rosary has been most successful in the conversion of the tribes of that region. It goes on daily advancing; in it the observance of the rule flourishes in the highest degree. Though the number of the brethren is small, and they are widely scattered among those tribes, yet they have recently stretched out their branches to the kingdom of Japon. The harvest reaped there can be learned from the fact that some of the Japanese who were taught by them, though but recently converted to the holy faith, have advanced to such a pitch of devotion that they gave up their lives for their belief, as we learn from a trustworthy printed report. Not contented even yet, they gird up their loins to send on some of their number to the very populous kingdom of China, whither they are called by the most illustrious Don Fray Juan de Piedad, bishop of Macan a Portuguese member of our order.” Immediately afterward follows the case of our convent in Macan, and the direction to restore it to this province – although, on account of the opposition of the Portuguese, the order has not been carried into execution.

A third piece of testimony is a letter written to the king our sovereign by the cabildo of the city of Manila. This letter thanks the king for sending so many religious of all orders to the Philippinas, but in particular for those in the Dominican order, as being men already formed by their studies, and therefore prepared to be of immediate use as soon as they have learned the language. The letter represents that, as they live without income and entirely upon alms, whatever his Majesty should see fit to give them would be very acceptable to the Lord. This letter bears date July 7, 1607.

A report from Manila to the royal Council of the Indias is also cited. In it the testimony of the most distinguished ecclesiastics of the cabildo is given, of their head the archbishop, at that time Vazquez de Marcado, and of the majority of the secular clergy, and they all bear witness to the virtue and devotion of the members of the province. In 1636 the accusation was brought that all the orders carried on trade with Japan; but this province brought evidence to the contrary, so far as it was concerned. The testimony of one witness may be cited here, the chief captain, who had in that year come from Macan. This was Captain Francisco de Abreo, of the Order of Santiago. He testified on oath that he had known the religious of the province of the Rosary for sixteen years; and that he had been acquainted with them in the realm of Japon, in Camboxa, and in other places where these holy religious had settled with no other object or purpose than the service of God and of his Majesty our lord the king. He went on to declare that they were occupied with nothing else than the conversion of souls – as is evident of itself, from the fact that the religious of these provinces have kept and still keep, with the greatest devotion, their vow of poverty and the other vows which they have professed. It is evident to all that they depend for their living upon the alms given by his Majesty, and by other faithful in this city. Another evidence of this fact is that they share with those who are settled in the kingdom of Japon, whither they have gone to suffer martyrdom and convert souls to God. The religious of the Philippinas send to them what they can, that in the midst of all the suffering which those fathers endure in the said kingdoms they may not lack sustenance, small though it be – as indeed it must be small, considering the amount which is sent them. It never surpasses four hundred or five hundred pesos; and the manner of sending it is well known to this witness. It was to ask the captains, or some other persons who went in the ships belonging to the city of Macan, to carry to the fathers in Japan their support every year, since many of these persons, as soon as they went from here, made the voyage to the kingdom of Iapon. The testimony ends with the most emphatic affirmation of the exemplary life of the members of the order, and of their high reputation.]