The Philippine Islands, 1493-1898, Volume 52, 1841-1898: 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
History
The Philippine Islands, 1493-1898, Volume 52, 1841-1898: 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
Demarcation line of Alexander VI; Missions -- Philippines; Philippines -- Discovery and exploration; Philippines -- History -- Sources
or outside the convent. The convent in Filipinas has no cloister, as
it is a parochial house. And this fault, if one considers the climate
of the country, the circumstances, and the ideas of the natives, is,
to say truth, the most excusable and the least harmful.
The most pernicious and transcendental fault into which many curas have
fallen especially for some time back--a fault ten times more harmful
than the one to which we have referred--is that of avarice, fed by
the practice of trading. It is well known that the mode of trading in
that country usually consists in usury, that is, in advancing money in
order later to receive products in kind at a very low price. And even
leaving aside this aspect of the matter, it happens, as is natural,
that the minister, as soon as he has become a speculator, contrives
to get some profit from his position, and from the influence which
his ministry and the policy indispensable in that country give him,
and thinks little or nothing of the means so long as they conduce to
the increase of his capital. Sometimes this vice is united with the
first, and the stewardess or her husband--who is generally one of the
servants of the convent, whom the friar has married to her, in order
to save appearances--is charged with the gathering, magazines, shops,
sales, etc. But it must be confessed that the government has had a
great part in this corruption, by protecting the religious against
their superiors. Two left during the term of General Lardizabal,
taking a large amount with them. When the Augustinian provincial,
Father Grijalvo, went with his secretary, Father Fausto Lopez, to
see him [i.e., Lardizabal] about one of them (Father Jarava) [16] who
wished to go away with his money, and said provincial asserted to him
that this was a very bad example, as there were many who would devote
their energies to making money, and then leave, although religious are
so necessary in these islands, the said general answered him: "Do not
believe it. You are not so necessary. You are deceived in this. The
English government in India has no friars, and yet that country is
sustained and prospers." Nevertheless, in Singapor, he [i.e., Father
Jarava] boasted in conversation with the good Bishop Courvery (as the
latter mentioned to me) of the gold which he carried; and told him of
the presents which he had had to bestow in Manila in order to obtain
his passport, especially to the assessor of the government. The most
illustrious bishop wrote that to that capital, and on learning it,
the guileless general Lardizabal was angry enough to tear his hair,
as was mentioned by the secretary of the government, Cambronero. [17]
In 1840 they went to inform the alcalde-mayor of a province that
all those who went away with indigo, unless provided with a pass by
the cura, were detained in the bantayan (a kind of sentry-box) of
a village in his jurisdiction. The alcalde ordered the matter to be
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