The Philippine Islands, 1493–1898/Volume 8/Letter to Felipe II (1591)

LETTER FROM GOVERNOR DASMARINAS
TO FELIPE II

 

Sire:

Last year, a short time after my arrival in these islands, I gave an account to your Majesty, by the first vessels leaving here, of my arrival and of the condition in which I found matters. I could not enter into full details, because of the short time between my arrival and the departure of the ships. I venture to declare that never were four and twenty days so occupied, busy as I was in the despatch of the vessels, the new government, and other things that occurred here at that time. Now I am somewhat better informed, and I shall give advices of everything with due punctuality, so that your Majesty may ordain and decree in accordance with the royal pleasure. I hereby respond more systematically and clearly to some clauses of your Majesty's instructions, some of which I am sure have not been followed; and, accordingly, some of the affairs in this new land are in the same condition as when it was discovered. Your Majesty's orders should have been received and observed, which has not been done. [Marginal note: "He has done well."]

2. As these regions are so remote and far away from the possibility of appeal to your Majesty, and from your Majesty's favor and protection, the religion and zeal of your Majesty are so much the more remarkable. It is sufficient to support the gospel and Christian religion in so remote lands and seas, and among such a diversity of idolatrous infidels, at so great cost to the royal estate, and at such risks and losses to your Majesty's subjects and vassals. Nevertheless, your Majesty is interested only in the glorious renown of serving God, from whom I await the beginning of the fulfilment of the great hopes that the arrangement and close position of these islands promise your Majesty for the extension of the holy Catholic faith through your royal medium.

3. To the first clause of your Majesty's instructions I do not have to respond, as it seems to be but a preamble of the orders thereby given me. I can only express to your Majesty my desire to serve you faithfully, and to render a good account of my obligation as your Majesty's born vassal, and as your servant and creature, to pay that debt with all diligence and zeal.

4. Under the second clause your Majesty orders me to bring about the maintenance of the pacified district in these islands, and to increase its extent as far as possible. In answer I will say that I am promptly attending to that, as your Majesty will see by every clause and subject separately. [Marginal note: "It is well."]

5. I am ordered by the third clause to expend, in the construction and erection of the cathedral church of Manila, twelve thousand ducats, to be apportioned in three parts—namely, between your Majesty, the encomenderos, and the Indians; two thousand ducats of your Majesty's share to be advanced from the royal treasury of Mexico. I could not collect these two thousand ducats from Mexico, as the decrees to that effect sent to me at Sevilla did not come as they should have done; and therefore the officers of the royal exchequer there would not give me the money. When I came here I found that the work on the church had been going on for three years, and there had been spent on it eight thousand pesos, received from assessments on the three parties—namely, your Majesty, the encomenderos, and the Indians. There had been poor management of the expenditure of this money, as very large salaries were paid to those engaged on the work. Had not some reform been inaugurated, most of the money would have gone for salaries. The building is being carried on as rapidly as possible, although there are other large undertakings hereabout—namely, the fortifications and other public works of the city. The greatest lack felt is that of people; but nevertheless I expect, God willing, that in a month from this date, mass can be said in the cathedral. The two aisles are already covered over, and the chapel will be finished for Corpus Christi, and the rest by Christmas. [Marginal note: "Thank him for the care he has used, and tell him to continue the same."]

6. In this fourth clause of the instruction, your Majesty orders me to provide most carefully for the hospital for the Spaniards in this city, and that all due hospitality be observed there. The same is to be done in the hospital for the Indians. The hospital for the Spaniards is to be endowed with one thousand pesos of income, and that for the Indians with five hundred ducats, from the first repartimientos that may be vacant. Your Majesty gives as alms to the one four hundred ducats, and to the other two hundred, from the royal treasury of Mexico, which also was not paid, owing to the same difficulty of my not receiving the proper decree. This hospital is one of the good and necessary pious works of the islands. As there are here no doctors or medicines, conveniences or cleanliness for the cure of Spaniards, it is a usual practice and universal remedy for all to go to the hospital whenever ill. Thus with all possible care and cleanliness the poor soldiers and other Spaniards are attended. The rich go also, as there are no conveniences elsewhere. The rich pay the hospital for treatment and medicines, and some persons even give alms. In fulfilment of your Majesty's commands I have already endowed the hospital for the Spaniards with the thousand pesos of income, and that for the Indians with the five hundred ducats. I have not given the alms because, as I have said, I did not collect it in Mexico for lack of orders; for, although in the instruction it stated that a decree would be given me, that was not done. There are usually many sick persons in this hospital, and although there is now an income of two thousand seven hundred pesos, more or less, much more is needed. Money is necessary to build a couple of rooms where contagious diseases can be treated. Those are the most frequent diseases in this land, on account of the heat and humidity; and for their treatment a comfortable and well-situated apartment is needed. Moreover, we need a kitchen and other work-rooms; and salary for a chaplain, to confess and say mass for the sick and administer the sacraments. He would have not a little to do. There should also be salary for a doctor and apothecary, and money sufficient to import medicines in bulk from Mexico. If they are bought here there is not sufficient to pay the expenses. Hence the present income cannot supply these necessities, unless your Majesty grant more, as the income should be four thousand pesos. The blankets which your Majesty orders brought from Mexico are not needed, as those of this country are sufficient, on account of the heat here, and because our blankets are cheaper. Consequently the money which is to be spent for them could be better employed for other necessities. At the hospital for the Indians, I have tried to make investigations of some Franciscan brethren who are there. It were well that they be called to account; because many things come into their possession, and much money is handled, in the course of administration. Nevertheless, they would give no account, saying that that hospital is not under the control of your Majesty. The bishop upholds and sustains them in this course, saying that until your Majesty endows that house and gives what is needed therefor, your Majesty has nothing to do with that or other pious works of this bishopric. They persistently shield themselves with the habit of St. Francis, although they are but lay brethren, through the artifice of the bishop. Your Majesty will accordingly send the despatches which may seem expedient to the royal service, as otherwise this matter cannot be attended to. [Marginal note: "Send this decree, after taking note thereof, so that the sum stated therein shall be paid over in Mexico. Have this decree framed and sent, even though it has been despatched already. It is well that this be favored and aided as much as possible, because the work is so necessary. Give him this decree."

"Granted. Advise his Majesty, that another thousand pesos from vacant tributes be applied to this hospital for ten years, for the reasons given. Let this notification be given immediately. In regard to the blankets, inasmuch as he says they are unnecessary, direct the viceroy of Mexico to exchange these for whatever seems most needed."

"Take possession of the hospitals for his Majesty, as patron of hospitals. Have investigations made thereof, and of the accounts of whatever person may have the administration of them. The bishop is to place no obstacle in the way, although, if he wishes to be present, he may attend the investigation. Write this decision to the bishop."]

7. In clause 5 your Majesty directs that religious be provided for the instruction of the Indians; and that they be not permitted to leave the islands, at least not until after due consideration, and with license from the governor and bishop.

8. Although your Majesty with holy zeal is so careful to furnish ministers for teaching, to evangelize and extend the faith to these natives, as you have always provided and now provide at great cost to the royal exchequer, nevertheless, many more workers are needed. For there are many encomiendas, both those in your Majesty's name and those belonging to private persons, some of which have never had a minister, but magistrates only; while others, although they have had ministers, have not had enough of them to give sufficient instruction. Thus it is most pitiable that many thousands of souls who have been subdued to your Majesty's service for many years, pay their tributes, declare their desire to become Christians, and ask for ministry, but for lack thereof are not converted. The encomenderos will be glad to pay their share of the expense for the support of the instruction, which they do not have in their encomiendas on account of the lack of ministers. Therefore I send herewith to your Majesty an exact account of the districts in this country where ministers are needed. And I beseech your Majesty kindly to provide ministers, to give instruction, as this is the principal royal purpose. In case of entrances and of taking possession of lands for your Majesty, the lack of instruction is one of the greatest troubles; for it is important to the service of God and of your Majesty that there be religious present when said entrances are made and possession is taken by your Majesty. They should be there to attend to the instruction, as the principal object, so that everything may be carried on according to the intention and obligation of your Majesty—that is, that the conversion of these souls may be brought to pass. It should be taken into consideration that, of those friars who are sent here, some die before reaching their destination and others after their arrival; while others grow infirm, and none are born. [Marginal note: "Friars are sent herewith; and care shall be taken that provisions be made according to the advices received."]

9. Besides the cessation of the preaching of the gospel for lack of ministers, as has been stated above, which is the principal danger affecting the spiritual good, there is another question of no little consideration touching temporal welfare. In the present condition of things here, where there is no instruction (even should there be justice) the entire tribute cannot be raised, according to the statement of the theologians of this bishopric. The Indians must be left at least the fourth part of the tribute, which is about the sum owed and applied for the expense and support of the instruction. Taking into account the large number of tributarios and encomenderos of your Majesty, this would amount to a very great sum, which would not be collected for this reason, and your Majesty would lose much more in these fourths. There is another inconvenience in the lack of instruction, and that is, that where there is no instruction and the payment of the fourth is excused and less tribute collected, the consequence is very damaging for the other Indians; for they say that the Christians pay more tribute than do those who are not Christians, and consequently no one is willing to be converted. This effect would cease under adequate instruction, as all would become Christians and would pay the same tribute, there being no opportunity for the aforesaid practice. Moreover, restitution of the amounts collected would be obligatory in the places where there is no teaching. Over this subject of payment of tributes I have had various arguments with the bishop, as your Majesty will see by the papers which are sent herewith. By them your Majesty may understand more accurately all that has passed, and what the bishop and I have written and replied to each other. Therefore, as briefly as possible, I shall report it.

10. The bishop founds his opinion on clause 32 of my instructions. This treats of the encomiendas which are disaffected or have never been pacified; and orders that I try to correct the excesses in the collection of the tributes of such encomiendas as are without instruction. From this the bishop formed his opinion, or merely on account of his office of bishop—which, he thinks, makes him master of everything. He commenced his argument by saying that, as the Indians had no instruction, nothing could be collected from them, nor from the obstinate infidels living among those who have instruction, and who refuse the faith, even if instructed. He contends that, if anything had been collected, it should be restored. Also, that in the encomiendas where there is justice or other temporal benefit which tends to the spiritual, the third part of the tributes in the large encomiendas could be collected, and in small ones, the half thereof. This sum would be for the support of the encomendero, and is even placed under certain conditions imposed by the bishop. He says that from the encomiendas which do not have sufficient instruction no tribute, or at least very little, can be collected; and, even then, it must be under the same obligation to restitution of the sum collected or to be collected by his Majesty and encomenderos, as well as certain royal officials, collectors, and others who order, permit, or consent to the same. This in substance is the content of the twenty-five conclusions of the bishop, or the greater part of them. As I said, the bishop at the beginning spoke with me personally in regard to these matters, and then gave his opinion to me in writing in the letters, treatise, and conclusions which I am sending now to your Majesty. He preaches thus to the encomenderos from the pulpits. Inasmuch as it seems difficult for me—whose duty it is to give orders for the collection of the tributes, and correct the excesses in this regard, in the name of your Majesty—to put his theories into practice, I represented to the bishop verbally, at various times, the reasons that I had for making no innovations until after informing your Majesty and awaiting your Majesty's order and resolution. Setting forth many reasons, I tried to persuade him in the letter which accompanies this; I wrote to him explaining that, even in the never-pacified and rebellious encomiendas, your Majesty commanded that something be paid, as a token of recognition of authority. If there are justices and other benefits useful to the Indians, such as instruction in the faith, teaching them to live decently, and attracting them by kind treatment to receive instruction, when it should be furnished, then all the tribute could be collected except the portion due for instruction. If neglected, the Indians would become intractable and all would be lost. If tribute is never exacted from the infidels, they will never become Christians. This tribute should be collected with all possible gentleness, avoiding violence and wrongs to the Indians. The furnishing of instruction is not delayed by the encomenderos, for they urgently ask for it; but it is not given them because of the lack thereof. It seemed to me that, for the said reasons and others, it is better to make no innovations now; but that an account of everything be given to your Majesty so that you may order the necessary provisions. In the meanwhile, collection will be allowed of at least three-quarters of the tributes belonging to the encomenderos. If their support is taken away, these men would leave the land, and everything would be lost. In that case, even if there were instruction there would be no one to receive it; and the Indians would have to be conquered anew. In particular some arrangement should be made so that the Indians shall receive benefit and profit from us, by introducing justice where none has existed, and continuing commerce, so that they will conceive love and affection for us and will be disposed to receive the faith whenever there may be anyone to teach it. Thus, I told the bishop, the least troublesome way was for affairs to remain in the same condition until after your Majesty had been consulted. Otherwise the land would be lost if the encomenderos should abandon it, which would without doubt come to pass if they could not be supported therefrom. Moreover, in accordance with these conclusions of the bishop your Majesty would be obliged to make restitution of more than one hundred and fifty thousand pesos, and there would be lost every year more than thirty thousand pesos of income. As for the encomenderos, there was not enough property in the world for restitutions, nor would there be greater cause for pity than that an encomendero who has spent so many years in conquering this land should be deprived of the bread for his sustenance therein. Furthermore, in that letter I said to the bishop that, although it is true that your Majesty commits to him only the arrangements for the disturbed encomiendas and those unpacified (and these are the only ones in doubt), nevertheless, it was necessary in that case for us to meet, in order to discuss them all and give our opinions regarding them. Moreover I told him that, even though his opinion and advice were right and proper, yet, in carrying them out there were inconveniences and difficulties which endangered this land. For that reason I did not agree with him, and was of another opinion. Being unable to agree, it was better to advise your Majesty and await your consequent commands. As we had already waited so long, we could wait a little longer for the resolutions of your Majesty.

11. After several days the bishop replied to this letter by another of great length. He still insisted on the observance of his conclusions, saying that it was unnecessary to await new orders from your Majesty, as your Majesty had already remitted them to him and to me. He proceeded to interpret the aforesaid clause of the instruction after his own manner. He declares that your Majesty commands the payment of a small portion, as token of recognition of authority; and that three-quarters of the tribute is not a small part. He does not take into consideration that your Majesty does not treat therein of the encomiendas pacified, and under administration of justice, order, and other benefits, but of those never subdued or rebellious. The difficulties which I encounter in the execution of his projects he passes over with some generalities, as that God will preserve the faith which He has planted here; and that the encomendero will have enough for his support from the share assigned him—namely, the third of the large encomiendas and the half of the smaller. He also claims that the encomenderos will not abandon the encomiendas, as they are not deprived of all, but of only a part of them—and that only for the brief period until your Majesty declares what is to be done (and this period will be very brief); and it is to be noted that this declaration will be, beyond doubt, that the encomenderos and your Majesty shall not collect the tributes. The time intervening until the declaration comes from your Majesty seems to him short. As to leaving things as at present and collecting the tribute without any innovation therein, until after your Majesty has been consulted, the time appears to him long; and he thinks that orders and corrections will never cease coming from España, and that instruction will never be obtained in this manner. He enjoins upon me, the city, and the encomenderos to make every endeavor and use all diligence to supplicate your Majesty for said instruction. He declares frankly that if the infidels do not become baptized because they see that tribute is levied after such baptism, it is of no account that such are not converted. He supports himself by the reasons given in his letter, which are characteristic of one who does not have at heart the perpetuity and preservation of this state; and who does not see, in the distant future, the trouble which its loss might cause. He declares, moreover, that even though I should wish to do so I could not correct the excesses of the encomenderos and the injury which they inflict on the Indians. For the latter there are punishments, but none for the Spaniards. To establish more justice in the land would be to ruin it, as the officials do not do their duty, but rob the Indians. At this, the bishop returns to the subject of the restitutions in which he becomes engrossed; and declares that he is finishing a treatise or declaration in respect to them. With this he closes the letter in which he gives his opinion of what I should have done—concluding by advising that, before allowing the encomenderos to collect the tributes, I should investigate or make inquiries about their good or bad treatment of the Indians and how they treat, caress, and regale them. As soon as I should ascertain the truth, I should either give or deny the permission according to the results of the investigation. Then he makes a clever deduction, namely, that in the same manner he and the other confessors shall not absolve the encomenderos without first having made a detailed investigation and inquiry in respect to their treatment and good disposition toward their tributarios, so that they could grant or deny absolution accordingly. Thus he constitutes himself judge, in the exterior court, of encomenderos and their property.

12. While these letters were passing between us, and during several days after—which were wasted in persuading the bishop to make no innovations until after consultation with your Majesty; and, although our opinions do not coincide, we should however agree in giving account to your Majesty of what was happening—the encomenderos came to me sorely troubled, saying that in the pulpits, sermons, and confessional, they were being greatly harassed and many obstacles were being imposed on the collections in their encomiendas; and that they were being ruined, and were being prohibited now from collecting more than the third or the half of their tributes. They were also constrained to make restitutions of past payments. Thus they are so afflicted and ruined that, if this continues, they will have to be allowed to leave their encomiendas and to go to serve your Majesty nearer the royal person, where they may gain a livelihood—since after having served so many years with bloodshed and services which deserve merit and obtain it, these scruples are imposed. They ask me in the accompanying petition^[1] if your Majesty would not issue some order declaring what must be paid.

13. Having investigated their grievance and affliction, and seeing that the bishop was reading his conclusions in the pulpit and was quite determined to have his way, and was even giving orders that absolution should not be granted to the encomenderos acting contrary to what he thought proper; inasmuch as the bishop declared in his conclusions and treatise that that was the universal determination and sentiment of all the theologians of this bishopric, I determined to communicate and confer with the superiors and religious of the orders themselves. Thus they might thoroughly and conscientiously consider what could and ought to be done in regard to this matter, and ascertain (if it were a fact that all held and thought alike) whether some regulation could be made; and if not, to advise your Majesty of everything. I acquainted them, in detailed information, with the reasons for making no innovations until after reporting to your Majesty, and for not restricting the poor encomenderos to such an extent. I discovered that three-fourths of the number of theologians and religious were of a different opinion, one quite contrary to that of the bishop. Although it is true that the Dominicans (of which order he is a member), but not all, hold that his doctrine is good, the Franciscans think differently; for, singularly enough, they have another opinion with regard to the payment of the quota and reject the bishop's opinion respecting the infidels. The Augustinian fathers, however, who are three times more numerous than the Dominicans, and with the Augustinians the fathers of the Society [of Jesus]—these two orders, I say, hold (in entire agreement, nemine discrepante) that the encomenderos can, with good conscience, collect the entire tributes from the encomiendas which have instruction, from both the believers and the infidels. Where there is justice, but no instruction, they may collect three-fourths of the payment, the remaining fourth being left to the Indians, the believer and the infidel paying equal shares. From the encomiendas which have neither instruction nor justice, nor other spiritual or temporal benefits, nothing whatever should be collected; nor from the encomiendas disaffected or unpacified, except in case of those disaffected without cause and through their own fault, which would accordingly pay the part justly collected by way of acknowledgment. All the aforesaid facts your Majesty may consider at greater length by means of the opinions which I send. It may be seen how many there are which vary from that of the bishop and his friars, who alone follow him. I saw fit to reply to a note in which he inquired what resolution I thought of taking, and what order must be given to the encomenderos for their collections. I declared therein that if he did not wish to wait until the return of our ships in two or three months, in which the remedy for all would doubtless be sent, I had resolved to give orders to the encomenderos according to a paper which I sent him, wherein my opinion was upheld in every respect and agreed completely with that held by the said fathers. [Marginal note: "Have this opinion brought, so that after consideration the contents of this letter may be replied to from clause nine to this point; also all the papers which are here acknowledged by the governor, and those of which mention is made in the following clauses as far as the twenty-first."]

14. At this juncture, the bishop came to see me in these royal houses of your Majesty; and among other discussions in regard to my assertion that the clergy must not have preëminence over me in every respect, as they have done heretofore, he replied that he had directed his clergy that no one, not even your Majesty, had any rights here, and other things to this same effect. To this I replied that I would not interfere with his clergy, as far as punishing them is concerned, nor with his jurisdiction; but that the boat-service which they took from the Indians without payment, and a thousand other injuries committed by them under the pretext that they are fathers of instruction, ought not to take place; and that he had misunderstood me. It is true that I said he was very peevish; and I begged him to speak plainly for if we could not come to terms this time and disagreed again, I could discuss the subject no longer. While replying to me on this point and others, he rose from his chair at the beginning of the discussion, very wrathful and choleric. Several days later, on the fourth of March, he wrote me a letter as long as it was good-humored and free from anger—as may be seen, if your Majesty wishes. Nevertheless (not to discuss what concerns myself), it contains nothing new, except many arguments by which he still defends his opinion. Among other statements, he declares (and rightly) that the encomenderos are so loyal vassals of your Majesty that they would not leave their encomiendas nor the country, as if I had denied their fidelity and loyalty in thinking that if they could not be supported by their encomiendas, they would leave them, and, having abandoned them if they could not be supported therefrom, try to seek their fortunes elsewhere. He says also that although a Franciscan father is placed in every province, there is not sufficient result to warrant the paying of the tribute; and that neither the king of Castilla nor his officials have any greater power in the Indias than that given by the church, although the church does not have so much authority as this with the infidels. He still insists that your Majesty entrusted to both him and me equally the settlement of this matter; and that bringing justice into the land is like bringing firebrands. [Marginal note: "Answer him with what has been decreed in this."]

15. To this letter I replied by another which your Majesty will please to have examined, in which I answered his assertion that without giving instruction to the Indians we can collect tribute; for he said that where there is justice, three-fourths of the tribute can be collected, as this is a temporal good which tends to spiritual benefit and which prospers, directs, and administers equally justice, government, and good order. It is not my intention to leave things thus as the bishop points out, until your Majesty has been consulted in regard to furnishing or providing other means of instruction, since you have therefor so great care and holy zeal. Moreover, the tributes are so moderate here that each Indian pays eight reals, whereas in Nueva España he pays twenty-four and thirty-two. For we see that since the Spaniards went to the Pintados, although without then providing instruction, their communication and example, and the blessing of justice, alone have caused hostilities, and the razing of towns among the natives to cease; as also the wars by land and sea waged among them; this is no small gain. This assertion that the ministry of instruction is more important and noble than that of justice and other good works, I admit; but justice and its ministers, and the other necessary means for the preservation and defense of the Indians, are of greater cost and expense than that for instruction—to which is allowed one-fourth, and which is reserved and kept for the Indians; thus in respect to the cost of each ministry its stipend must be given, as I prove in my letter by many arguments. As to his saying that your Majesty ordered me to remedy, with his help, these excesses in the collection of tributes, I responded that, only as regards the disaffected and never-pacified encomiendas, your Majesty orders me to communicate and confer with him, in these words: "I have heard that there has been and is disorder and misappropriation in the collection of the tributes from the disaffected or unpacified encomiendas," etc. Therefore your Majesty bids us to discuss no others except these, as in the others I shall correct the excesses. The only ones in doubt are those disaffected. It says further that "Such encomiendas must not be abandoned; but that at least the entire tribute should not be collected, but only a small part in token of acknowledgment," etc. Consequently it is not ordered that they be abandoned, but that something be collected; and even then nothing shall be collected except from those who are in rebellion without cause; your Majesty declares further that "Since the Indians of the said encomiendas receive no temporal or spiritual benefit from their encomenderos, there is no reason why they should pay," etc. It clearly follows from this that, if they receive any temporal benefits—as is that of justice, and others which are proposed—the collections may be made. In continuing, your Majesty declares: This is a matter that requires as effectual a remedy as you can provide; and I therefore charge you to decide in this what appears to you to accord with the judgment of the bishop." This does not mean to commit the affair to him alone; but, after hearing his opinion, and having examined his discussion and treatment of the matter with me, I am to resolve upon what measures are best for the remedy thereof, and then in the name of your Majesty provide and carry out that remedy, and have it observed most punctiliously. Further, I told him that two-thirds of the number of religious are of this opinion and sentiment, contrary to that of the bishop; moreover that the bishop himself and all the theologians were lately of one mind in this matter, but that now the bishop alone disagrees; and that I think I make no mistake in being guided by so many learned opinions in a matter which I find to be of service to God and my king. Furthermore, I replied to various inquiries that he made of me, such as the remedy which had been brought to bear in these things, and the resulting benefit. My answer is so long, that in order not to be detailed here, I refer your Majesty to the aforesaid reply, as well as to the result obtained, which I show there, and to the orders now in force. I see no other remedy than to take the matter as I find it. I see that for lack of justice nothing can be collected, as the Indian receives no benefit. I wish to establish justice for administration and government, and for dealings with and good management of the Indians, that both your Majesty and the encomenderos should receive profit; and that the royal estate should not suffer, nor the encomendero starve, abandon everything, and go away. For your Majesty's share alone there would necessarily be more than a hundred and fifty thousand pesos of restitution, not to count thirty thousand pesos of income which would be lost from the present tributes (for all the encomiendas belong to your Majesty); and these islands would be left alone without a single soldier, and with only the bishop and the religious, so that within one week there would be neither the one nor the other. I assured him, in fact, that without express order from your Majesty I could not curtail or diminish the royal income or alter the encomiendas from their first establishment, which they have had for twenty-six years. I answered him fully in respect to the establishment of justice where there is none, and the great good that would result therefrom. I urged him to appoint laymen of good life and example, who, while there are no religious there, may instruct and bring them up in the holy faith, as your Majesty commands in the royal charge regarding presentations—to which the bishop never has given me an answer. I told him that finally, in these two ways, it will be brought about that they will not be left alone and intractable, and thus ready to rebel and rise in two days' time. It were well that these laymen of good life, when religious are lacking, not only be not appointed by the bishop, but that they do not importune the Indians. The bishop does not wish others than the religious to do that, and meanwhile it is not done by either. It would doubtless be of some benefit, and the lack of instruction of which your Majesty complains would be obviated, if the encomenderos could furnish it. But, if there is no such thing in the land, the encomendero is not to blame—as your Majesty declares plainly in my instructions, clause forty-nine, in the following words, "they do not supply it or try to supply it as they are bound to do, and as they should, although there is a sufficient number of the said ministers." Therefore, when there is not a good supply, but a lack of ministers, the encomendero is not at fault, and has no reason for not collecting his tribute. Should the encomenderos be deprived of this, your Majesty, as the party most interested, could not support here a soldier, nor the bishop, nor me, and everything would be lost. I replied to his question as to what action I should order taken; and finally, as authority (with added reasons) for the orders that were being carried out, I cited several authors who were quoted in an opinion that I had from the religious. He was greatly offended thereby as your Majesty will see by his reply, and I have just entreated him to wait at least until the ships arrive; and especially as, in a general meeting of the orders which took place soon after my arrival, all agreed, and he with them, in the opinion which I have now applied in my orders; and I asked him, inasmuch as he had approved of it then, not to make any innovation now. Finally, I begged him at least to refrain from scandalizing the people from the pulpit, defending certain opinions and refuting others very improperly and freely. Since the Augustinians kept silence, they should not be obliged to answer for themselves.

16. This letter appeared to the bishop so disrespectful and bold that in his reply there are but sharp and heated words against the religious. He says that they err from the beginning, and that they do not know the fundamental principles. He had imagined that the letter was not mine alone, as he believed that I could not by myself have seen the authors cited therein for its authority and doctrine. He says that neither I, nor your Majesty, nor the pope has authority to take from the infidels a single real; that it is true that he was of the general opinion before, but that he erred then, and now is in the right. (It appears to me, however, that he errs now, and was then in the right.) So firm is he in his opinion that he does not wish to call it opinion, but truth. He declares that if all the orders in this bishopric, and the universities of Salamanca and Alcala^[2] in addition, should say the contrary, he would not forsake his opinion; and he is very certain that your Majesty will oblige me to follow his opinion. He offers a treatise on the subject which he is preparing for the explanation and elucidation of everything, and finally closes by asking me to have the money paid which is owed by the royal treasury.

17. It is unnecessary to report here my reply to his letter; for, besides being brief, inasmuch as I had said all that there was to say in regard to the principal business, I did not care to attempt more than to pacify him, and to reply by means of the fathers, who had caused him to show such indignation, and to beg him not to give rise to scandals and schisms. I advised him to finish his treatise and hoped that God would grant that everything might be settled and composed.

18. After this there was quiet for several days, in which we maintained no correspondence. During this time I gave to the encomenderos (who had begged me to do so in the name of your Majesty) the order which was necessary for the collection of their tributes. As your Majesty will see by the accompanying document, this order was the most justifiable that could be given and did not depart one jot from my opinions, which I also send in their original form to your Majesty. The encomenderos are now somewhat consoled for their former afflictions, and all this land likewise, as will appear by the petition presented to me which I send in the original. This order will be kept in force until your Majesty shall order differently.

19. After the lapse of several days, and having ascertained that the service of God and that of your Majesty were suffering, as the bishop would not right them, I wrote him the accompanying letter. In it I proposed some means of providing instruction in places where there is none. Moreover, as the encomenderos were still uneasy because he denied them absolution, I gave him to understand that, in the diminution of the encomiendas and the reduction and collection of the tributes, he was neither judge nor party, since he could discuss the subject only in one of three ways which I expressed therein; and by no means could he do more than give his opinion, which he had already done. I again have recourse to the laymen of good life, in lack of religious; and beg also that he will not keep engaged here the large number of Indians that he is wont to, who come here under the pretext of making complaints, which are a thousand childish and impertinent trifles—thereby losing much more in their absence from their homes and fields. I remind him that the appointments to prebends, canonries, and benefices are reserved to your Majesty's royal patronage; and that you should not be defrauded, as you have been, by making the appointments terminable ad nutum, and not with complete title, and with due presentation by your Majesty, and canonical institution of the bishop. On these things I write a separate letter to your Majesty, as also on other matters about which I give advice. I offered to place the unsettled points in the hands of learned persons.

20. This letter so important, weighty, and full of substance that it required a remedy and settlement without any disagreements, he interpreted in such a way that he ended by losing his head, and expressed himself very freely, saying in reply such things that—considering they were not said to me personally, but to a minister of your Majesty—I would have been quite justified in checking and correcting the offense once for all. But as I am in a new country, and far away from your Majesty, it is better to avoid dispute, publicity, and scandal. Indeed, it will be seen by his letter that even the importance of the affairs about which I wrote him did not check him, or settle the matter, and that he cares only for defending his own dignity—thinking that every one must learn of him, and that he is the only doctor who can teach here; and that he will oblige the encomenderos and me to restore the tributes wrongly exacted. He thinks that, in writing to him, I have exceeded my duty and have treated my bishop with much show of authority and domineering; that I have acted as if I were his master; and that if I can do so much, there is no need in this land for a bishop, but a titular bishop would be enough. He cites me decrees showing the respect which emperors must have for bishops, and refers to some examples and authorities, as if he were preaching to some rebel against the church. It never even entered my imagination to say a word to him which should be lacking in the respect and propriety due to his office, but I wish only to fulfil my duty.

21. I have written all this so fully in order to give an account to your Majesty of everything that has passed between the bishop and myself, in the controversy and discussion regarding the collection of tributes. It appears at even greater length by his letters and mine which accompany this, so that your Majesty may be sure of the arguments on both sides. My present orders are that the encomenderos shall not collect tribute where there is neither instruction nor justice (although some persons thus will suffer large loss). Nevertheless, the majority of them are quiet and consoled, and are observing the order I gave them (which I send to your Majesty), until such time as your Majesty, as above stated, may be pleased to order something else, and to clear up all these doubts.

22. In regard to the needed instruction and ministers, I am writing a separate letter to your Majesty. I am sending a very long and exact account of the encomiendas and encomenderos in these islands of your Majesty, both with and without instruction and justice; also of the ministers there are and those who are needed. I beseech your Majesty to have them provided, since it is so great a service to God and for the good of these souls, and a means by which so many evils and troubles will cease. May our Lord preserve your Majesty for many long years as is needed by the Christian world. Manila, June 20, 1591. The papers referred to in this letter are inside the first sheet.

Gomez Peres Dasmarinas

[Endorsed: "Manila. To the king, our sovereign. From Governor Gomez Perez Dasmarinas, June 20, 1591."

"July 16, 1592. Make an abstract of the different points." "Relation abstracted as ordered." "Provided within; let the petition be acted on at once." "Everything has been examined and provisions made."

"Let examination be made of the provisions made in clauses 9 to 21, that came recently with the duplicate of this letter. The other clauses are answered, and despatches sent."]

1. Evidently referring to the petition which appears in VOL. VII, p. 301.
2. The university of Salamanca was founded in the twelfth or thirteenth century. The city of Salamanca, although it contains beautiful churches, owes its fame chiefly to the university. The studies were divided into the greater schools, or university proper, and the lesser schools, or colleges. In 1569 it had the following chairs: canonical law, ten; theology, seven; medicine, seven; logic and philosophy, eleven; astronomy, one; music, one; Hebrew and Chaldean, two; Greek, four; rhetoric and grammar, seventeen. It was among the very first universities to teach the sciences.

   The university of Alcala was founded by Cardinal Cisneros, July 26, 1508, under the name of Colegio Mayor de San Ildefonso. It was removed to Madrid in 1836. The building occupied by the university combined in itself several forms of architecture, not adhering to any one.

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