The Philippine Islands, 1493-1898: Volume 31, 1640: Explorations by early navigators, descriptions of the islands and their peoples, their history and records of the Catholic missions, as related in contemporaneous books and manuscripts, showing the political, economic, commercial and religious conditions of those islands from their earliest relations with European nations to the close of the nineteenth centuryAduarte, Diego
History
The Philippine Islands, 1493-1898: Volume 31, 1640: Explorations by early navigators, descriptions of the islands and their peoples, their history and records of the Catholic missions, as related in contemporaneous books and manuscripts, showing the political, economic, commercial and religious conditions of those islands from their earliest relations with European nations to the close of the nineteenth century
Aduarte, Diego
Demarcation line of Alexander VI; Missions -- Philippines; Philippines -- Discovery and exploration; Philippines -- History -- Sources
de Santa Maria as vicar, and, as associates and apostolic preachers,
father Fray Geronimo de Belen [38] and father Fray Alonso Collar, or
de Santa Cathalina--whom the governor despatched with six Spaniards,
letters, and a present, in a good frigate. They had bad weather,
and were obliged to touch at Cochinchina and to coast along the
kingdom of Champan, where they were attacked by Indians when they
went on shore to get fresh water. They reached the port of Camboja
called Chordemuco, in April. The king received them with great marks
of honor, showing particular favor to the religious. The kingdom
was in constant disturbance, but the king was greatly encouraged
even by the presence of these Spaniards. He was greatly desirous of
receiving further assistance from the Philippinas; but the fathers
were doubtful whether any ought to come, for fear that things would
turn out as they had before. Some vessels came from Cochinchina, the
captain of one of them being one of those Sangleys who had killed the
governor of the Philippinas (Dasmariñas); he took possession of the
Spanish galley, and became a pirate. He had at this time the title of
ambassador from the king of Cochinchina. Some of the Japanese knew him,
since he had stolen a ship from them; and they wished to kill him,
but were restrained by the religious. Soon after, when some more
Japanese vessels came into port, they plotted against the man, and
took his life, before the fathers could hinder them. At this time the
fathers and the Spaniards suffered great risks, because the Siamese,
the Chinese, and the Cochin-chinese, and much more the Malay Moros,
who were all assembled here, hate Christianity. There was promise of
much disquiet and many factions; and, to pacify them, the king asked
one of the fathers to go to Manila and to ask for reenforcements
of soldiers and for more fathers, promising to pay the soldiers,
who might defend and guard those who were converted. Father Fray
Iñigo went back for that purpose. The priests, or bonços, frequented
our church and approved our manner of life, giving hopes of their
conversion if the religious should remain. Some conversions were made,
and the manner of life of the fathers greatly impressed all the people
of the city. On his way back to Manila, father Fray Yñigo lost his
life. He was a son of San Estevan at Salamanca, and was almost one
of the first who came to this province, having been sent as a result
of the activity of the first bishop of these islands, and of his
associate, Fray Miguel de Venavides. He was a great preacher and
very devout in prayer. He was elected to the priory of Manila, and
was most useful in enlightening the consciences of the inhabitants
of that city. He was most devoted to St. Cecilia and to St. Ursula;
and when he called upon their names, miracles were wrought for him
by the supplying of a convent in Pangasinan with fish at his prayers,
and on other occasions. He showed at some times the spirit of prophecy.
Public-domain text, read in full here on John Shaqi.
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