The scope of the present volume (1635–36) is mainly commercial and financial matters on the one hand, and ecclesiastical affairs on the other. The paternalistic tendencies of the Spanish government are obvious in the former direction, with various restrictions on trade, and annoying imposts on all classes of people. The Portuguese of Macao are accused of ruining the Chinese trade with the islands, absorbing it to their own profit and the injury of the Spaniards. In ecclesiastical circles, the topic of prime interest is the controversy between Governor Corcuera and Archbishop Guerrero, ending in the latter’s exile to Mariveles Island; it is an important episode in the continual struggle between Church and State for supremacy, and as such rightly demands large space and attention in this series. In this and several other documents may be noticed the steadily increasing influence and power of the Jesuit order in the Philippines at that period. From RecopilaciÓn de leyes de las Indias (lib. ix, tit. xxxxv) are compiled a series of laws relating to navigation and commerce, dated from 1611 to 1635—in continuation of those already given in Vol. XVII of this series. Married men going from Nueva EspaÑa must take their wives also, or provide for A group of royal decrees and orders occurs during the years 1633–35, concerning various interests of the Philippines. The viceroy of Nueva EspaÑa is ordered (September 30, 1633) to see that the seamen needed in the islands be well treated at Acapulco, and allowed to invest some money in the Mexican trade. The governor of the Philippines is warned (March 10, 1634) to see that the lading of vessels in that trade be equitably allotted to the citizens. The viceroy is directed, at the same time, to send more reËnforcements of men to the islands. The moneys granted to the city for its fortifications have been diverted to the general fund; the governor is notified (September 9, 1634) to correct this, and, two months later, to prevent the Portuguese of Macao from trading in the islands. Again (February 16, 1635) he is directed to prevent people from leaving the Philippines, and religious from going to Japan; and at the same time is despatched a reply to the Audiencia regarding some matters of which they had informed the king. The governor is ordered (November 5, 1635) to see that the garrisons in Ternate are regularly changed. Juan Grau y MonfalcÓn, procurator-general for the Philippines at the Spanish court, memorializes the king (1635) regarding the importance of those islands to Spain, which country should preserve her domain there, not only for the service of God and the spread of the Catholic faith, but for the increase of the royal revenues. The writer gives a summary of the Chinese population in the islands, and the extent of their trade; the number of Indians paying A letter of consolation to the Jesuits of Pintados who have suffered so much from the Moro pirates is sent out (February 1, 1635) by the provincial of the order, Juan de Bueras. AndrÉs del Sacramento, a Franciscan friar at Nueva CÁceres, complains to the king (June 2, 1635) of interference in the affairs of that order by certain brethren of the Observantine branch, who have by their schemes obtained control of the Filipinas province; and asks that the king assign the province to one or the other branch, allowing no one else to enter it. About the same time, a high Franciscan official at Madrid writes, probably to one of the king’s councilors, promising to investigate and punish certain lawless acts by Manila friars of his order. The Jesuits of Manila having asked for a grant from the royal treasury to rebuild their residence there, the matter is discussed in the royal Council, and a decree issued (July 10, 1635) ordering the governor of the Philippines to investigate the need for such appropriation, and to report it, with other information, to the king. Pedro de Arce, who has been ruler ad interim of the archdiocese of Manila, notifies the king (October 17, 1635) of his return to his own bishopric of CebÚ; and of his entrusting to the Jesuits the spiritual care of the natives of Mindanao, where the Spanish fortress of Zamboanga has been recently established. He asks the king to In 1632 a memorial is presented before the municipal council of Manila by one of its regidors, representing the injuries and losses arising from the trade which has been commenced there by the Portuguese of Macao. It seems that they have absorbed the trade formerly carried on by the Chinese with Manila, and have so increased the prices of goods that the citizens cannot make a profit on the goods that they send to Nueva EspaÑa. Navada presents seventeen considerations and arguments regarding this condition of affairs. He states that in earlier years the authorities of Manila forbade the Portuguese to come to Manila, for the same reasons that are now so urgent; that investments of capital are now seldom made by citizens of the Philippines, for lack of returns thereon; and that the royal revenues are defrauded by the enormous losses in the proceeds from the customs duties on the goods brought by the Portuguese, as compared with those realized on the goods of the Sangley traders. The Portuguese are making enormous profits, and this is ruining the citizens of the islands; moreover, they buy their goods from the Chinese at sufficient prices to satisfy the latter, and they misrepresent the condition and actions of the Spaniards, so that the Chinese are prevented from coming to Manila. The Portuguese will make no fair agreement as to prices, and some of them remain in Manila to sell their left-over goods; and these even ship goods to Nueva EspaÑa in the royal ships, with the connivance of certain citizens—all of which defrauds the Spaniards, and violates the royal decrees. A royal decree of February 1, 1636, prolongs the tenure of encomiendas for another generation, in certain of the Spanish colonies, in consideration of contributions by the holders to the royal treasury; and various directions are given for procedure therein. The procurator MonfalcÓn, in a letter to the king (June 13, 1636), commends the military services of the Filipinos, and asks for some tokens of royal appreciation of their loyalty. An account of conflicts between the civil and ecclesiastical authorities in 1635–36 is taken from the Conquistas of the Augustinian writer Fray Casimiro Diaz. With this main subject he interpolates other matters from the general annals of that time. Among these is a relation of the piratical raids of the Moros into Leyte and Panay in 1634; the invaders kill a Jesuit priest. In June of the following year arrives the new governor, SebastiÁn Hurtado de Corcuera. At the same time, Archbishop Guerrero begins his rule over the churches of the islands; and controversies at once arise between him and the governor over the royal patronage and other church affairs. Among these is an attempt to divide the Dominican province into two, which is favored by Corcuera. This arouses bitter controversies, which involve both ecclesiastics and laymen and many conflicting interests. A case occurs in Manila in which a criminal’s right of sanctuary in a church is involved; this leads to various complications between the civil and ecclesiastical authorities, involving also the religious orders—the Jesuits siding with the governor, the Another account of the contentions of the governor with the archbishop and the orders is that given in a “letter written by a citizen of Manila to an absent friend” (June 15, 1636); it is obtained from one of the Jesuit documents preserved at Madrid. The events of that controversy are narrated from a different standpoint than Diaz’s—defending the governor and the Jesuits, and blaming the friars for having caused most of the trouble. The writer makes his account more valuable by presenting various documents and letters concerned in the affair; and Governor Corcuera writes to FelipeIV (June 19, 1636), commending the Jesuits and their work in the islands, and asking that more of them be sent thither, in preference to those of other orders. The bishop of Nueva CÁceres also writes by the same mail, commending Corcuera and complaining of the hostility displayed by the orders against the governor, and of their ambition and arrogance. The bishop (himself an Augustinian) arraigns all the friar orders except his own, in scathing terms, saying of these religious: “They live without God, without king, and without law, ... as they please, and there is no further law than their own wills.” “They say openly in their missions that they are kings and popes.” Zamudio accuses them of being “notorious traders,” of domineering over both the Indians and the alcaldes-mayor, and of infringing upon the royal patronage; and claims that the conduct of the Franciscans in Camarines is such that he cannot remain there in his own diocese. He ascribes the late troubles with the archbishop mainly to the mischievous The archbishop of Manila furnishes (1636) a list of the persons composing the ecclesiastical cabildo of the Manila cathedral; and another, of ecclesiastics outside that body from whom might well be supplied any positions in the cabildo which his Majesty might be pleased to declare vacant. In each case the archbishop mentions various particulars of the man’s age, family, qualifications for office, etc., and of his career thus far in the Church. According to the archbishop, some of those now in the cabildo are quite unworthy or incompetent for such positions. The Editors April, 1905. |