# The Philippine Islands, 1493–1898/Volume 8/Preface

PREFACE
In this volume are recorded the more important events in the history of the Philippine colony during the years 1591-92. The dissensions between the secular and the ecclesiastical authorities continue, though the governor asks, in various important public affairs, the advice of the religious orders, and in view of a threatened invasion by the Japanese, appeals to the ecclesiastics to cease their opposition to his measures, and aid his efforts to save the colony. Dasmariñas does all in his power for its defense and increase; but the unfriendly attitude of the ecclesiastics, the restrictions laid on commerce, the poverty of the public treasury, and the greed of officials and other influential residents, all greatly hinder and embarrass his efforts. A papal decree orders the Indian slaves in the islands to be freed. Explorations are made in northern Luzón, opening up a rich and important region; and the conquest of Mindanao is undertaken. The Chinese trade continues to call for special measures: the Spanish residents of the islands ask for permission from the home government to trade with the Portuguese colony of Macao; and, in order to encourage the Indians to keep up their native industries, they are forbidden to wear Chinese stuffs. A revolt of the Zambales and Negritos of ​western Luzón is quelled, and the surviving insurgents are dispersed or enslaved. The emperor of Japan demands from the Spaniards of the islands tribute and homage, which excites in their minds apprehensions of coming war.
The document of 1591 relating to the collection of tributes in the islands, begun in vol. vii, is here concluded. The bishop asks the governor to let him know his decision regarding such collection; the latter replies (February 8) that he cannot make any change in present conditions without further orders from the king; and issues (February 28) a decree regulating the collection of tributes. A dispute between the bishop and the governor ensues, followed by letters (dated March 4-21) interchanged by them, which are an interesting revelation of the relations between the religious and secular authorities, and of the conflicting interests involved therein. The governor repels (March 8) the accusation that he has been the mouthpiece of others; defends the Jesuits from any suspicion of unfriendliness toward the bishop; and complains that he is still attacked in the pulpit. In another letter (dated March 19) Dasmariñas makes suggestions to the bishop regarding the best means of meeting the religious needs of the Indians with the small number of priests who can be thus employed. He denies that he has any partiality for the Augustinians over the other orders and makes various explanations regarding his attitude toward the orders. He then urges the bishop to follow his suggestions, and thus to fulfil his obvious and pressing duties—advising Salazar not to meddle with the encomenderos, and other matters which do not concern his office. Dasmariñas also complains ​that the bishop does not provide laymen to instruct the natives; that he allows the Indians to come to Manila too often with their complaints, and that there are irregularities in the appointment of clergymen to benefices. Salazar replies (March 21) to this epistle, manifesting little confidence in the promises made by the secular authorities, and calling for their fulfilment. The bishop complains of the wrongs that are being perpetrated, and of the curtailment of his own authority. He claims that he has the right to decide whether a religious order may take possession of a new field. He discusses the governor's suggestions regarding the provision of clergymen for various districts, and explains what he is willing to do. He objects to placing one friar alone in a village, and desires to leave the assignment of the friars' charge to their superiors—citing for this the arrangements already adopted in Mexico regarding this matter; he also objects to any interference with his priests by the governor, rebukes the latter for assuming to instruct his bishop in the episcopal duties, and asserts his own rights and privileges. Salazar declares that he cannot find suitable laymen to instruct the Indians, and that they come to him for help and counsel because the governor treats them so ungraciously. He no longer fills the office of "protector of the Indians," for it has brought him only sorrow, and he cannot do for them what he desires.
A decree of Gregory XIV (dated April 18, 1591) requires restitution to the Indians for the losses caused to them in the conquest of the Philippines, according to the ability of the individual conquerors; and sets free all Indian slaves in the islands. ​On May 12 of that year are signed articles of contract for the conquest of Mindanao, a task which is undertaken by Estevan Rodriguez de Figueroa (the same officer formerly sent thither by Sande). He is to establish at least one settlement there; and encomiendas are to be allotted, the most important being reserved for the crown, and one-third of the remainder for the conqueror. Certain documents dated between April 9 and May 20, 1591, relate to a municipal ordinance (March 30) forbidding the Indians to wear silks or other stuffs from China. Dasmariñas institutes an inquiry (April 9) into the results of this on the natives, and the possibility that the decree should be suspended in some cases. Ten witnesses, converted Indian chiefs, testify that the importation of Chinese goods has ruined the native industries, and demoralized the people; and that the ordinance should be enforced.
A document unsigned, but prepared by order of the governor (dated May 31, 1591), gives "a detailed account of the encomiendas in the Philippinas Islands," royal and private, pacified and hostile, with and without instruction; the names of the encomenderos, and the number of the tributarios, religious ministers, and magistrates in each. At the beginning is given a description of the city of Manila, with the churches, public buildings, governmental and municipal offices, Parián, etc. There are some three thousand Chinese in the islands, two-thirds of whom live in the Parian, where they have two hundred shops. There are so many friars in Manila that some of them might well be sent to districts where ministers are lacking. At the end of the document is a brief summary of the above statistics. The ​writer concludes that the number of religious teachers ought to be at least doubled, and "even more, for when they arrive here, one-fourth of these will have died"—pathetic commentary on the hardships of a voyage across the Pacific.
At the end of his first year as governor, Dasmariñas writes (June 20, 1591) a report for that period. Delay in receiving the royal despatches before leaving Spain has prevented him from obtaining the money which he was to expend in building the Manila cathedral, and the amount raised for this purpose at Manila had been much lessened by poor management; but he has stopped the waste (mainly in large salaries), and is pushing the work as fast as he can. He has aided the hospitals, but they need much more help, for they are crowded with patients on account of the unhealthful climate. He complains that the bishop hinders his attempts to obtain a statement of accounts from the Franciscan friars in charge of the hospital for Indians; the king thereupon orders that this matter be officially investigated, and that the governor take possession of both hospitals in the name of his Majesty. Dasmariñas recommends that more ministers of religion be furnished for the Indians, and sends an exact statement of the encomiendas and their religious needs (the document preceding this). He places before the king the problem of collecting the tributes, which he has recently been discussing with the clergy and friars; summarizes the position of the latter thereon, and his own arguments with the bishop; and complains that the latter is arrogant and self-willed. Another letter of the same date reports his measures for fortifying the city; he imposes a tax of two per cent ​on all shipments of goods from the islands. The bishop opposes this measure, as do the members of the late Audiencia, apparently because it touches their personal interests too closely.
In the summer of the same year, the citizens of Manila ask that they may be allowed to trade with the inhabitants of Macao, the Portuguese settlement in China. Dasmarinas orders an inquiry to be made into this matter, and has various witnesses examined. This is done according to a detailed interrogatory—the witnesses testifying that the Portuguese of Macao trade with the Philippine Islands, with much profit and advantage; that the trade of Macao is rapidly increasing in extent and range, and yet does not notably decrease the abundance of goods to be had at that port; that, if the Spaniards trade there, it will be much easier to introduce the gospel into China; that hitherto no trading ships have gone from the Philippines to India; that trade with Macao will enrich the islands; that the Portuguese at Macao have plundered a ship sent thither by Dasmariñas; and that the Chinese desire the trade of the Spaniards. To this are appended various declarations and decrees which bear upon the question discussed; and, finally, the recommendation of Dasmariñas that the king permit trade between the islands and Macao.
Hostilities arising with the Zambales of Luzón, the governor calls upon the religious orders for their opinion regarding the justice of waging war against these Indians. The Augustinians make a long and elaborate response; they state three conditions as necessary to make a war righteous—that he who begins it must have authority, just cause, and righteous intention. These are explained in detail, as general ​precepts, and then applied to the question now before them—all fortified by citations from doctors of law and theology, and from the Bible. Their conclusion is that war may be justly waged against the Zambales. They also lay down the rules which should, ex jure gentium, be followed in the conduct if such war; and end by recommending that the Zambales, when conquered, should be transplanted to some other district, and remodeled into an agricultural people. This document is presented in full, as a curious and interesting example of the reasoning employed by churchmen of that time in settling questions of public concern, and of the opinions then current regarding the laws of war. The Dominicans mention the evil practice of head-hunting among the hostile tribes, and declare that the latter have no right to attack, as they have done, the peaceable tribes; on the contrary these latter have just cause for war on the Zambales and Negrillos. To them the question is, whether it is, in the circumstances, expedient and necessary for the Spaniards to attack these ferocious peoples. The fathers consider this war as justifiable; the enemy should be destroyed, and all who are taken captive should be enslaved for a specified time. The Jesuits consider that the first step is to ascertain who are guilty of inciting the outrages which the Zambales have committed against both the Spaniards and their Indian allies—whether all of that people, or only a few; whether their chiefs, or certain lawless individuals. When this shall be known, then the guilty, and they only should be punished. If the tribe as a whole, or their chiefs, are responsible, war against them is justifiable; but it should be waged with all possible mercy ​and moderation. These fathers also recommend a limited period of enslavement for captives; and that the women and children of the conquered people shall be removed from their country and dispersed elsewhere in small bands—a proceeding from which "they will receive much benefit, both spiritual and corporal." But they protest against mutilation, except for those who shall commit individual crimes. The Franciscan guardian renders a short opinion, to the effect that malefactors should be punished, and highways made safe for the Indian allies. If war be necessary to accomplish this, then war is justifiable; but therein the innocent should be spared.
A letter of congratulation to the bishop, clergy, and people of the Philippines is sent (March 25, 1592) by Clement VIII. On May 31, Governor Dasmariñas writes to the king. He states that he has received no letter from his Majesty since he arrived in the islands, and fears that his own to Spain may be lost. The islands are generally in a prosperous condition; trade is flourishing, the religious orders are at peace, "and, aside from the bishop, everything is quite as it should be." The cathedral church is complete; the seminary for girls is established, and some of its inmates have been married, and a new house is being erected for its use. The new fort is well under way, and some artillery has been mounted in it. New galleys have been built, which are manned by Zambale slaves captured in war. All trading is now done by the royal ships, which is much less expensive and more satisfactory. Dasmariñas recommends that private shippers be charged a moderate rate on tonnage. The Zambales have been reduced to subjection, their country devastated, and ​the survivors dispersed in various new settlements. New explorations have been made in the interior of Luzón; one, which seemed important, had to be abandoned on account of sickness among the troops; half the Spanish soldiers have died. The country is in danger of attack by the Japanese, and needs prompt and effective succor; he asks that the troops be sent from Castilla, "and not Creoles or exiles from Mexico." The governor is trying to secure quicksilver, on which the Chinese have given him prices. With this letter he sends a set of rules for the hospital.
A brief account of the expedition to Tuy is furnished (June 1, 1592) by Luis Perez, son of Dasmariñas. He has easily pacified the natives, who are a superior race; and expects to establish a Spanish settlement there, another year. The governor writes (June 6) to the king to make certain explanations about his relations with Pedro de Rojas, his legal counselor. The letter is conceited and self-willed, prejudiced and overbearing. Dasmariñas complains that Rojas and other late auditors have been greedy of gain in the foreign trade, and have opposed the governor's efforts to raise funds for necessary expenses. The latter has ascertained what their business dealings are, of which he has sent reports to Spain. He recommends that Rojas be transferred to some other country, preferably not Mexico. (An endorsement on the MS. states that Rojas has been given an appointment in Mexico.) At the end is the "register of merchandise carried in the ship 'Sant Felippe';" all the consignors are ecclesiastics, or officials of the Audiencia. In another letter (June 11) Dasmariñas informs the king of a recent embassy sent ​to him by a king in Japan, and sends to him translated copies of the letters which they bring, which demand from the Spaniards subjection and tribute, to be rendered to him. In this emergency, they are endeavoring to prepare for possible hostilities; and Dasmariñas asks that the Mexican government be commanded to furnish troops and supplies to the Philippines. The letter of the Japanese ruler (written in 1591) demands, with much arrogance, that the Spaniards render him allegiance and tribute. Dasmariñas replies cautiously, alleging that he does not understand the Japanese language, and fears that the envoy is making false representations; he accordingly sends an envoy (Father Juan Cobo) to carry this letter, with a present, to the king of Japan.
Another letter to Felipe (June 20, 1592) recounts the difficulties which Dasmariñas had to encounter upon arriving in the Philippines. He is disgusted with the exorbitant claims made by the soldiers for rewards due them for their services. He finds no ships or supplies, and no place where the latter could be kept. He is building storehouses, and collecting what supplies he can find. He has built such fortifications as his means permitted; for this he has levied various duties and contributions. He has incurred the enmity of the bishop and friars. The royal exchequer is empty, but heavily loaded with debts—a legacy from the Audiencia. The governor objects to the Chinese trade, and thinks that the natives of the islands should be induced to raise and weave their own cotton. He has issued a decree forbidding the Chinese traders to remain in the islands; this is violently opposed by the clergy and friars. Dasmariñas warns the king that this measure will decrease the ​royal income. The bishop intends to go to Spain, and is trying to make trouble for the governor. Another letter of the same date is devoted to an account of his difficulties with the ecclesiastics. He complains of their arbitrary and tyrannical conduct, and of the bishop's headstrong and obstinate disposition, and his interference with the conduct of secular affairs. Both he and the friars have so used their power over the Indians that the latter "recognize no other king or superior than the father of the doctrina, and are more attentive to his commands than to those of the governor." Dasmariñas accuses them of practically enslaving the natives for their own service and benefit; and the bishop of taking for his personal use the money entrusted to him for restitutions to the Indians. The clergy "are all better merchants than students of Latin." The governor thinks that it will be best to send the bishop to Spain. In another letter (July 9), he complains of the evils arising from the unregulated marriages of the widows and minor heirs who have inherited encomiendas, and suggests that he be empowered to control such marriages.
Two papers unsigned and undated, but evidently emanating from the governor, contain suggestions for precautions to be taken by the Spaniards in view of the threatened hostilities by the Japanese. These suggestions are submitted to a council of war and to the religious houses, respectively. Among the former are the expulsion of Japanese and Chinese traders from Manila; the accumulation of provisions; agreement that no one will, if captured, accept ransom; and establishment of a refuge in the hills near Manila for the women, children, and sick. The religious are asked to give their opinion on certain ​points: whether it would not be well to take from the Indians their gold, as a pledge for their good behavior in the event of hostilities; to induce the Christianized natives to remove inland to more secure locations, there to produce rice and other supplies; to seize the property of the Chinese and place it in the warehouses of the city, and break up the Parián; and to oblige the encomenderos to store in the city the provisions which they collect as tributes. Another communication from the governor is addressed to the ecclesiastics. He reminds them of their persistent opposition to his measures, but urges them, in view of the common danger that threatens the colony, to unite with him in efforts to repel it and to save the country.
A letter from Felipe to Dasmariñas (January 17, 1593) commends the governor's faithfulness and care in his office, and replies to various suggestions made in his dispatches. Dasmariñas is to take possession of the hospitals for the king, restrain the assumption of authority by the bishop, and not allow him to meddle with the payment of salaries to the priests. The religious orders are not to interfere with civil affairs. Dasmariñas shall appoint, in place of the bishop, a protector of the Indians. All the tributes are to be increased by two reals; and the royal fifth shall be exacted as soon as practicable. The soldiers are not to be allowed to trade, beyond the amount of a few hundred pesos; the governor may, at his discretion, permit some to return to Nueva España. The removal of the Chinese traders from Manila is left to the governor's judgment. Workmen in the islands are to be paid there, from the royal treasury. The duties levied by Dasmariñas are approved and ​continued. With this letter go two decrees; one (dated on the same day) ordains that suits involving one thousand ducados or less may be concluded in the court of the islands, and those for larger sums may be appealed to the Audiencia of Mexico. The other (dated February 11) restricts the trade with China to the inhabitants of the Philippines, and forbids those of the American colonies (except those of Nueva España) to trade, not only with China, but even with the Philippines.
The Editors
October, 1903.
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