Read Ebook: Anna Karenina 2. Band by Tolstoy Leo Graf

Font size: 10 px 15 px 20 px 25 px 30 px 35 px

Background color: BlackWhiteGrayLight GrayDark GrayDim Gray

Text color: BlackWhiteGrayLight GrayDark GrayDim Gray

Apply/Save settings

Ebook has 3359 lines and 163934 words, and 68 pages

Preface 9

Historia de la provincia del Sancto Rosario de la Orden de Predicadores Diego Aduarte, O.P.; Manila, 1640 23

Bibliographical Data 301

Title-page of Historia de la provincia del Santo Rosario de Filipinas, tomo primero, by Diego Aduarte, O.P. ; photographic facsimile from copy in library of Harvard University 21

Map of Ituy and other provinces in northern Luz?n, ca. 1641; photographic facsimile from original MS. map in Archivo general de Indias, Sevilla 289

PREFACE The present volume is devoted to a further installment of Aduarte's Historia, begun in Vol. XXX--which work will be completed in our next issue. The part here given covers the years 1596 to 1608 in the history of the Dominican order in the Philippines.

Bishop Salazar's journey to Spain enables him to secure for his cathedral important aid, and the division of his diocese, so that its manifold duties may be more satisfactorily performed; soon afterward, he dies at Madrid. During his absence, his see is directed by his vicar-general, Fray Christobal de Salvatierra, to an account of whose exemplary life, valuable labors, and apostolic virtues a chapter is devoted. He protects the Indians, and does much to reform the morals of the Spaniards. Among other things, he compels the Chinese to cease such of their theatrical performances as contain idolatrous and superstitious matter; and obliges the Spaniards to give up attendance at these comedies. It is he who begins the spiritual conquest of the Cagay?n region, and he goes on other expeditions; and he assumes charge of the Bata?n mission until missionaries come for that field. At his death, he appoints two Dominicans to assume his duties as vicar-general; but they are so opposed by the ecclesiastical cabildo that they resign the office to the latter. Next comes a biographical sketch of the younger Juan de Castro, who is assigned to the toilsome and difficult mission of Pangasin?n. In December, 1593, he accompanies an embassy to China; on the return voyage, the ship is wrecked. Castro escapes to land, but soon afterward dies as a result of the shock and exposure thus suffered.

Aduarte recounts, with much detail, the expedition of 1596 to Cambodia, which is accompanied by himself and another Dominican, Fray Alonso Ximenez. Velloso's junk is driven ashore by a storm, and the men, after much privation and suffering, make it over into a shallow oared vessel, and row along the coast in search of water and inhabited places. When reduced to the last extremity, they accidentally find fresh water, and thus are saved, finally making their way to a fort where some Cambojan soldiers are stationed. From these the Spaniards learn that the king who was friendly to them has been driven out by a usurper, and that one of their consorts in the Spanish fleet has reached that country. They join this ship, and soon afterward, learning that the king is plotting to destroy them all, and coming to blows with the Chinese traders who have come to Chordemuco, the Spaniards attack the Cambojans at night and defeat them, killing the usurper of that throne. The Spanish commander Gallinato arrives, and decides to return to Manila; but contrary winds force them to land at Malaca, after twice encountering enemies. Nearly a year later, they succeed in reaching Manila, without other result of their journey "but that of having suffered for the gospel."

In 1596, Fray Bernardo de Santa Catharina is elected provincial; under his rule, the conversion of the natives greatly increases. A new band of missionaries arrives soon afterward, most of whom go to the Cagay?n field. In Cambodia Velloso and Blas Ruiz, Spanish adventurers, have aided the lawful king to regain his throne, and they persuade him to send to Manila requesting soldiers and the return of the two Dominican friars. Luis P?rez Dasmari?as offers to make this expedition at his own cost, and Aduarte and Ximenez accompany him. A fierce storm scatters the ships; that of Dasmari?as is driven upon the coast of China, and that in which Aduarte sails is wrecked on one of the Babuyanes group. He sends word of this misfortune to Manila; the governor orders the Spaniards to proceed to China, on which coast they again suffer shipwreck, but find Dasmari?as--who has met a like disaster there, and is enduring great privations. Aduarte has meanwhile returned to Manila; but word of Dasmari?as's misfortune reaches that place, and Governor Tello sends him a ship with aid, and orders to return at once to Manila. Aduarte accompanies this vessel. He goes to Canton, to obtain the viceroy's permission for Dasmari?as's return to Manila; but there falls into the hands of a greedy and corrupt official, who, thinking to extort money from the friar, has him tortured. Finally, Aduarte is placed in prison with the Spanish sailors, but is soon bailed out by a Chinese friend. He makes his escape, and joins Dasmari?as; the latter returns to Manila, but Aduarte's health is so injured that he is obliged to halt at Macao. Fray Alonso Ximenez dies at that place, as a result of his hardships and sufferings in the Camboja expedition; a sketch of his life and virtues is given.

In 1597 another mission arrives at the islands, with Bishop Benavides. The intermediate chapter of the Dominican province is in session, and the new arrivals are therefore assigned to the needy missions; various incidents in those of Cagay?n and Pangasinan are related. Biographical sketches of Antonio de Soria and other pioneer missionaries are given. Two of these are sent on a politico-religious mission to Camboja, with a Spanish officer named Mendoza; they are attacked by Malays, and most of the Spaniards are slain. The rest escape to Siam, but are attacked there also, with further loss of life. Among the dead are the two Dominicans and Mendoza.

At the chapter-session of 1600, Juan de Santo Thomas is elected provincial. The Cagay?n missions are extended further into the interior; and the religious zealously pursue and destroy any trace of idol-worship. At the intermediate chapter of 1602, the house of San Juan del Monte, without the city, is established as a retreat for convalescent brethren of the order. At that time occurs a miraculous healing of a friar possessed by an evil spirit; also, a large band of missionaries arrives from Spain, being divinely aided to escape various dangers of pestilence and shipwreck. With these friars all the convents in the province are supplied, and some even go to Japan. Aduarte explains the reason for Dominican missionaries being called to that country, and describes their first establishment, which is in Satsuma.

In 1603 the new king of Camboja asks the Manila government for soldiers and missionaries. Three Dominicans are sent, with a few soldiers as guards, and letters to the king. They are well received; but two of them die, and the factions in that country and the fickleness of the natives induce the remaining friar to return to Manila. In April, 1604, occurs the great conflagration in Manila, and, in the succeeding autumn, the revolt and massacre of the Chinese in and near that city--which have been fully described in previous volumes.

At the chapter of 1604, Fray Miguel de San Jacinto is elected provincial, and several new churches in heathen communities are received. These are supplied with ministers from a new company that arrives that year from Spain. Some account is given of the journey of these friars, with its hardships and dangers--among these being an attack made upon them by hostile Indians at Guadalupe Island, in which six friars are slain and three wounded. Many of these new missionaries are sent to the Cagay?n missions--some to the Itaves Indians, who were considered fierce and untamable by the Spaniards until "the holy gospel declared by the Dominican religious changed them from bloodthirsty wolves to gentle sheep." Aduarte declares that wonderful results were thus achieved, rendering those Indians moral and obedient, and achieving this entirely by kindness and gentleness. The Indians even consent to change their abodes to the mission reductions. The fathers are almost worn out by these tasks, and one dies; but they are encouraged by the wonderful results of their labor and by miracles which the Lord vouchsafes them.

Aduarte presents a long biographical account of Archbishop Benavides, Salazar's immediate successor. He is distinguished in Spain, both as a student and as an instructor. Coming to the Philippines, he immediately undertakes to learn the Chinese language, that he may minister to the men of that nation who come to Manila; and founds a hospital for the poor sick Chinese there. Benavides goes to China , and afterward to Spain. There he does good service in refuting the opinion prevalent there that conquest must precede conversion, and soldiers clear the way for missionaries. He also procures the recall of a papal brief authorizing the bishops to visit the friars in charge of the Indians, the same as if they were parish priests; and accomplishes other important business, especially in behalf of the Indians, winning golden opinions of his abilities, good judgment, and virtue. Returning to the islands, Benavides takes charge of the diocese of Nueva Segovia, where he labors zealously for the moral improvement of the Spaniards, but most of all for the protection of the Indians from Spanish rapacity. After Salazar's death, Benavides takes charge of the vacant see, and is finally appointed archbishop; but his mode of life is always as simple and austere as that of the poorest friar, and he spends all his income in almsgiving. At his death, he bequeaths the little that he possesses to his brethren, for the founding of a college at Manila. Biographical accounts of other friars are presented. One of these, Jacinto Pardo, dies suddenly, it is supposed from poison given him by hostile Indians. Another, Juan de la Cruz, is a notable linguist.

In 1605, a papal brief forbids any religious to go to Japan except by way of India; but it is revoked three years later. This, in the interim, causes the friar orders much trouble; and Japan, moreover, is greatly unsettled and disturbed by various political matters. In 1606 an intermediate chapter is held at Manila, at which the religious of the order are directed to collect materials for a history of the Dominican province. The great victory of Acu?a at Maluco, which occurs about that time, is ascribed to the agency of our Lady of the Rosary, to whom the Dominicans have a special devotion; a confraternity in her honor had been founded in Acu?a's army, and the captured town is dedicated to her. In this same year, another company of religious arrives from Spain; one dies before reaching Manila. At this time, a Dominican mission is established in the province of Hizen, Japan.

In 1605 the mission in Pangasinan is extended to the village of Man?oag, farther inland; and, "within a few months, there was not a heathen in the village." A chief in a neighboring village is also converted, to whom a miracle occurs. In 1607, two new churches are established in Cagay?n. In Nalfotan the Indians, led by their excellent chief, build a church even before a missionary is sent to them; and all is prospering when a priestess of the old idols stirs up the people, against the new faith, and the villagers take to the hills. Later, they burn the church; but the good chief saves the missionary's life. Another revolt occurs in that province, caused by the cruelty of an encomendero. Troops are sent from Manila; their commander finds that the Indians had cause for revolt, and sends the people of Nalfotan home with their pastor. This mission prospers, and the chief is its mainstay during his life--a function long continued by his pious sister.

The provincial chosen in 1608 is Baltasar Fort. Some account is given of the persecution of Christians in Japan; they are banished from Satsuma, but many find shelter in Nagasaki. The Dominicans accomplish much in Hizen. They also extend their missionary labors among the wild mountaineers of northern Luz?n, gathering many scattered hamlets into larger villages, and converting many of their heathen inhabitants. In Ituy they attempt to open a mission, but the Franciscans claim that as their territory; the Dominicans yield, but regret to see these Indians abandoned soon afterward by their Franciscan teachers. In 1609 the general of their order commands the provincials of the mission provinces to report every year the work and achievements of the missionaries, with information regarding the numbers and condition of the order in each province. Several friars die in that year, of whom biographical sketches are presented. One of these, Pedro Rodriguez, has rendered special and distinguished service in the hospital for Chinese at Manila.

The Editors

August, 1905.

HISTORIA DE LA PROVINCIA DEL SANCTO ROSARIO DE LA ORDEN DE PREDICADORES

Translation: This is made by Henry B. Lathrop, of the University of Wisconsin. The present instalment covers pp. 167-384 of book i of the Historia .

HISTORY OF THE DOMINICAN PROVINCE OF THE HOLY ROSARY

The advance made by the Indians of this province in virtue, and their attendance upon the sacraments

The devotion with which these Indians approached the holy communion, and some events which give much glory to the Lord.

At first, only very few and very carefully chosen persons were admitted to the communion, according to the ordinance of a provincial council of Lima, confirmed by the Apostolic See, which in Act ii, chapter 20, says, Precepit sancta sinodus parochis, ceterisque Indorum praedicatoribus, ut saepe ac serio, de fide huius mysterii eos instituant; and, later, Quos autem parochus, et satis instructus, et correctione vitae idoneos iudicaverit, iis saltem in paschate, Eucharistiam administrare non praetermittat. It is true that the Indians of these regions have much greater capacity than those of Peru, of whom this council spoke; yet because they were so new in the faith, and so badly fitted by their ancient customs for this supreme mystery, the holy communion is not given to them indifferently at Easter, but is given to those whom the minister judges to be properly prepared. At the beginning, greater attention and caution were necessary. Hence, after they had been thoroughly instructed in the mysteries of the faith, and in particular in the doctrine of this holy mystery, and when they showed a desire to receive the holy communion, they were examined as to their lives, habits, and reputation, the most credible witnesses in the village being called in to testify. If they were found prepared, they were admitted to this supreme meal, to this holy table. A week before they communicated, unless they were occupied--and they generally gave up their occupations for this purpose--they went to church and heard spiritual addresses every day. In the village of Pata there was an Indian chief, a man of great valor, named Don Francisco Yringan, of whom mention has several times been made. He, being governor there, had as a guest in his house a Spaniard who was traveling that way. He treated him kindly and entertained him as well as he could. The guest, not being content with this, asked him to find an Indian woman, that he might sleep with her; and gave him some trinkets with which to gratify her. But the Indian refused to accept them and to do what the Spaniard asked him, saying that this was wicked and that no one ought to do such a thing, least of all a communicant. This was a reply with which the old Christian ought to have been put to confusion, and which should have made him correct his desires; but it was not so; on the contrary, he grew angry at the answer, and threatened to cane the Indian unless he did what he was told. The Indian turned his back and bending his head said, "Give me as much of a caning as you please, for I am not going to do what you ask." The Spaniard was so intemperate and discourteous that he vented his anger upon him and caned him, the Indian suffering with great patience, as if he had received from God not only faith in Him, but the power of suffering because he refused to offend Him. This is a grace which the Apostle praises, urging the Philippians to esteem it highly; and now it was found in a Philippine Indian. The Indian who suffered this was a man who could have employed lawyers against him who wronged him, though he was alone; and, if he had shouted to his followers, they would have cut the Spaniard to pieces. But, as he was a communicant, he would neither be an accomplice in the sin of the Spaniard, nor would he avenge himself; nor would he even make use of a just defense, as was taught in the counsel of Paul quoted above, Non vos defendentes carissimi . On another occasion when a great insult was offered to this same Indian, a religious comforted him and encouraged him to patience. The Indian answered: "O father, how good it would be if we all served God with truth. If it were so, that wrong which has been done to me would not have been done. If this thing had happened in the days of our heathendom, it would have sufficed to cause me and my followers to make war to the death against this town; but now that we are Christians, patience!" He said nothing more and uttered not a word of indignation, but passed over his sufferings and endured the insult, although he felt it keenly and was ashamed . Thus he gave proof that his virtue was enduring, because such a blow could not overthrow it. There was one poor Indian slave woman whom a Spaniard, who had communicated a few days before in that village, tried to violate. She resisted him with spirit; and, as if horrified at the lack of respect which by his actions he showed to the Lord, whom he had received, she said to him: "How is it that, being a communicant, you dare to commit such a sin?" In this way may be seen how some of the new Christians surpass others who are old in the faith, going beyond them in virtue, devotion, and the fear of God. Some Indian women accused themselves of having eaten buyos on fast-days, but not on Fridays. When the confessor asked them if they had fasted on other days than Friday--for the Indians are not obliged to fast on the other days in Lent--they answered that they fasted the whole of Lent, performing these fasts as works of devotion; for the holy Apostolic See has excused them from this fast, because of their weakness and the scantiness of their food. When the religious thought that this was excessive, and told them that they could not do so much, they answered that by the favor of God they could do so, as they had already fasted during the whole of Lent on previous occasions. The buyo is an aromatic leaf, shaped like an ivy-leaf, which the Indians are accustomed to chew with a sort of wild acorn and a little bit of lime. Even some of the Spaniards in this country very commonly use it, though they do not swallow it, so that only the juice reaches the stomach; it invigorates the stomach, and preserves the teeth. To carry some buyos in their mouths, if there were not many of them, would not break their fast; but in spite of all this, these Indian women made a scruple of taking it in their fasts, out of pure devotion and in an entirely voluntary way.

The great comfort which the religious commonly felt in their ministry both in life and in death

The servant of God, Don Fray Domingo de Sala?ar, first bishop of the Philippinas

A more detailed account of the virtues of the servant of God, Don Fray Domingo de Sala?ar

He was very compassionate, and felt the utmost pity for the sufferings of his neighbor. Of this a marked example was given on the voyage from Nueva Espa?a to Manila. There were in the same ship more than twenty Augustinian religious, and, while they were at sea, their water gave out. This is one of the greatest hardships which may be suffered on a voyage. The bishop took pity upon them; and, although he had not enough to supply the necessity of so many, he preferred suffering with the others to seeing them suffer while he was comfortable. Accordingly he offered them the opportunity to drink from what he carried in his martabana, which is a large jar holding twenty cantaros of water. Their need would not permit them to refuse what was thus offered them voluntarily; and, though they all drank of it, the Lord was pleased that it should last until they landed on the islands, as the servant of God had prayed. It is no new or rare thing for the Lord to multiply food and drink, that it may not be lacking to those who bring themselves to need out of pity. This same virtue caused the bishop to watch over this municipality of Manila, by taking care that in the houses of the fathers of the Society there should be religious to give instruction in profitable learning to those who desired to study it. That this might be made permanent, and that there might not be any failure in it, he brought it about that his Majesty gave command that the religious should receive an allowance to be spent upon the teachers. The answer of his Majesty is contained in the royal decree given at Barcelona the eighth of fifteen eighty-three. The document runs as follows: "To the reverend father in Christ, Fray Domingo de Salacar, bishop of the Philippinas Islands. Three letters from you have been received from my Council, etc. Considering the good report which you give of the great results which have followed and which are likely to follow from the maintenance of the Order of the Society of Jesus, and considering that to this end it is necessary that the Society should receive from me what is needed for the support of the religious who desire to teach and instruct in Latinity, sciences and good morals, those who come to them, I have, until some one shall come forward to undertake this business, granted the decree enclosed. In pursuance of this decree, the president of the Audiencia and you will together determine how this object may be carried out," etc. From this same spirit of compassion arose the benevolence which he displayed toward all the natives by building a hospital in Manila in which sick Indians might be cared for. He gave so much energy to this that he not only was the chief person who concerned himself with it, but he gave the first and the chief contribution to establish and endow it. At the very beginning of the hospital he did something worthy of his virtue and prudence. The sick in this hospital were cared for by religious of the order of the seraphic father St. Francis, and particularly by a brother named Fray Juan Clemente. The infirmity for which they were ordinarily treated was buboes, which are very frequent on these poor Indians because they ordinarily have to walk in the water in their grain-fields. The brother had much to suffer with the Indian men, and still more with the Indian women, the care of whom was in general not very consonant with decency. On this account, the religious determined to give up this duty, and actually asked the bishop for permission to leave the hospital. The bishop, who was well acquainted with the conscience of Fray Juan, and who saw the reason for his unhappiness, encouraged and consoled him; and exhorted him not to give up, on account of these temptations, the good work and the service which he had begun there. He gave the brother holy and devout reasons for this, and finally said: "My son Fray Juan, fast for three days in the week; give yourself a discipline, and keep your hour of prayer. As for the rest, I will charge myself with it, and will take the responsibility upon myself." The result was marvelous, for, because of the good advice which had been given him and the prayer which the bishop made for him, Fray Juan found himself so much consoled and changed that he no longer felt the least difficulty or disquiet in the world; and, as if he had cast all these difficulties upon another person, he no longer perceived them in himself. Yet before this he had found himself so much oppressed by them that, in order not to fall, he had desired to flee. In a case of this kind, to take flight is to conquer--but not so nobly as when the Lord puts forth His hand that His servants may handle such serpents as these without being harmed by them, which happened in this case as the result of the prayer of His servant the bishop.

The many virtues which this servant of God possessed were higher in degree as a result of the fire of charity which dwelt in his breast, which, as a queen of all the rest, held the highest place in his soul and governed all. He could not eat or drink in comfort without dividing with the poor; and therefore every day he set aside a part of his food, and, placing it on the corner of the table, said: "You know for whom this is"--namely, the poor, as his servants understood. This was given to them, and not only this, but other alms. That the matter might be the better attended to, they kept, by order of the bishop, a memorandum of the poor and needy of the city. He directed his servants that whenever the poor women who asked alms were Spaniards, they should indicate the fact by saying, "Here is a lady that asks alms;" if they were Indians or mestizas, they should say, "Here is a woman." In this way, without seeing them, he would be able to tell their station, and to aid them conformably thereto. Still, when he was told about some such matter, he often went down with the servant; and, if it was the first time that she came, he used to say to her: "Come, good friend, what is the matter now? Beware not to offend God, nor to be tricked by the devil into doing any base act for need or for selfish interest. Trust in God, who will aid you; and I for my part will assist with all my heart." In order that she might see that these were not merely good words, he used to give her some assistance and to write her name with the rest, so that he might aid her with the care required by her need, and by that of her children, if she had any. Every week he visited the prisons and the hospitals, generally assigning Fridays for that purpose. He encouraged and consoled the prisoners and the sick with kindly words and with alms, according to the need of each one. The money which he could get together from restitutions and confirmations he kept with the greatest care, that not a real might be lost; and, as if he were the most miserly man in the world, he took care of it for the poor alone, without permitting the members of his household or anyone else to take anything from the confirmations, as is customary. He used to say that this belonged to the poor, and that it was not proper that one who was not poor should share with them. From some of these alms, and from what he could add from his own poor income, he bought some lots near the Franciscan convent, and some cattle, with which he established a stock-farm, and gave it for the establishment of a hospital for the care of the natives. The hospital was built and still exists, having been very greatly increased by the care of the Franciscan fathers, who attend to it with the greatest charity. To exalt the hospital still more, the bishop obtained for it a liberal concession of plenary indulgence for the Sunday of Lazarus, as he did for the hospital of the Spaniards on Palm Sunday. So great was his charity and his desire to do good to the poor that once, when he was without money to give them, he sold his pectoral cross, which was worth one thousand eight hundred pesos, and gave it to them in alms. In the same way went his table silver; and his silver pontifical ornaments were almost always in pawn. His steward used to try to excuse himself when he was told to give alms, saying that he had not the means. The bishop, calling him to one side, would say to him, "Tell me the truth; how much money have you?" He commonly said that there was not in the house more than eight reals for the daily expense, and sometimes only four. The bishop then made him give half of what he had, saying that it was sufficient good-fortune to have some money in the house all the time, so long as the Lord would provide more; and the Lord to whom he gave took care that he should never lack, sending him what he needed for himself and for his poor from some source from which he had never expected it. When he got it, he would show it to the steward, or give it to him, and say: "Trust in God, father, and know that even if you had given me all that you had, the Lord would have sent us more." It was a common saying among the people of his household that the Father of the poor provided money miraculously, in order that the bishop might give them alms. A person of rank was once obliged by necessity to ask alms from him. The bishop was much grieved, as this person seemed to be an honorable one; and he directed the steward to give him all the money there was in the house. As he found no more than eight reals, the bishop gave this to him, and asked the man to pardon him, saying that there was no more at that time, but that, as soon as he had any, he would be sure to come to his aid. The Lord did not delay assisting him who had not only given alms from his superfluity, but had given all that he had for the maintenance of himself and his household. For on that very night He touched the heart of a man who had laid upon him for ten years the duty of the restitution of four hundred pesos, and caused him, without waiting till morning, to embark at night and to come from Cavite to Manila; and in the morning he gave the money to the bishop without the bishop's ever having spoken to him. The bishop had desired that his penniless condition should be cared for wholly by the Lord, who was called upon to relieve the urgent need of him who was in such need as a result of aiding the poor. When the bishop saw himself suddenly enriched with four hundred pesos, he gave thanks to the Lord, from whose hand he had received them rather than from the hand of him who had brought them hither. He instantly summoned the person to whom he had given only one peso the day before, because he had no more, and said to him: "For the little which I have given you and the much which you desired, the Lord has sent me some money. Take these fifty pesos and give me that one which I gave you yesterday; for it is that which attracted all this. Be sure that you spend well that which I give you; and, when you shall see yourself in prosperity, take care to be liberal to the poor." The good man promised this; and in a short time God, in fulfilment of what the bishop had said to him, gave him so much money that he brought four hundred pesos, and gave them to the bishop to be distributed among the poor. The rest of what the bishop had received he did not spend on his household, though it was so poor; but published in the church that he had some money to distribute, and summoned the poor to his residence. Among them he distributed it very quickly; and, showing them the eight-real piece which he had given in the first place, he said to them with much happiness and joy: "Just this peso is for me, because it is that which attracted so many." When the bishop was at his meal, having with him at the table the first founders of this province, who had recently come to the city, a man came to beg alms. The bishop gave him a peso; and, as it seemed to the beggar too little, he showed it to the bishop, and said that he had not given him as much as he needed. This conduct appeared to those who were present bold, and even insolent; so they told the bishop that he ought to send the man away, because he had received sufficient alms, and that it was impossible at one time to succor every necessity. The bishop agreed; but before long his heart was moved to compassion at the thought that the poor man had gone away dissatisfied; and, with his eyes moist with tears, he said: "Call that poor fellow back again. His need must be very great, because it has forced him to be importunate." The beggar came back; and the bishop, augmenting the alms so that the beggar should be contented, was contented himself, and sent him away with his blessing. Once it happened that he went to bed with fifteen pesos, which, though for persons of his dignity it was a mere nothing, for him who gave everything to the poor it was great riches; and in the morning before nine o'clock he had not a penny, because the poor had taken it all. He used to say: "The riches of bishops are in caring for the poor, who are their proper purses; and, so long as my money is not in them, they will suppose that I have appropriated it." This did not appear only in his words, but he was so certain of the truth of it that he carried it out in practice; and it often resulted that he did not have money for the ordinary expenses of his household. He was obliged to set sail from Manila to Espa?a on important business; and one of the chief supplies which he ordered to be laid in was a provision of chickens and of conserves--things which he never tasted, and which were so foreign to his way of living that he ate nothing but fish, as if he had been in the refectory of an extremely austere convent. They got together three hundred chickens for him; but before he had left port two hundred of them were gone; while with the conserves and other things that he took he was all the time feasting and making presents to the poor and needy, so that nobody could even induce him to taste a chicken.

The marvels wrought by our Lord for His servants while in this life, and the happy death of the bishop.

When he reached Espa?a it is said that his Majesty at first was vexed on account of his return, because his bishopric would need him during his absence. But afterward, when he saw him, his Majesty was greatly pleased with him, and carried out the wishes of the bishop in regard to the principal matters which had brought him there. The income of the church was greatly augmented, his Majesty bestowing upon him a large gift, and greatly increasing the small income assigned for the prebendaries. He succeeded in augmenting the number of prebends so that the church might be better served. A single bishop was not sufficient to attend to the confirmations and other episcopal acts in all the islands, still less to watch over the conversion of so many provinces as are contained in them, practically all of them being at that time heathen. Hence the bishop succeeded in having his bishopric divided among four prelates--an archbishop and three suffragan bishops--and he marked out the limits of each bishopric. He succeeded in gaining in Roma what he desired, and was himself appointed archbishop. This promotion did not suffice to alter the ordinary mode of life of this servant of God, and made no more change in him than if he had never been promoted. It is even said that he did not care to be informed or assured with regard to it; that as his soul had other purposes and more elevated desires, he cared little for these things. He was right in doing so, since he was soon to see how little substance there is in them; for he was attacked by a severe infirmity which, before the bulls for his archbishopric were despatched from Roma, despatched him to heaven, ending his labors and commencing his eternal rest. He had no need to make a will, for he distributed all that he could get among the poor. In the hour of his death, he had no more than six reals; and though he had a poor sister, he never gave her a real, because of his helping those who were in greater need. This came to the knowledge of his Majesty, and it pleased him so much that he displayed his royal generosity toward her, as indeed our Lord does command, who takes upon His own shoulders the obligations which His disciples fail to fulfil because of their love for Him.

Father Fray Christobal de Salvatierra, associate of the first bishop of the Philippinas and governor of his bishopric.

There was but a short space of time between the death of the first bishop of this region of which we have just spoken, and that of his associate and vicar-general, father Fray Christobal de Salvatierra. The bishop, when he went to Espa?a, had selected him as governor of his bishopric--having by many years' acquaintance come to know that he was worthy, not only of this charge, but of much greater ones, because of his great and well-established virtue, his marked ability, singular prudence, watchful zeal for the honor of God, indomitable spirit, and the other noble qualities which he had found in father Fray Christobal. All these were necessary for the duties of vicar-general and governor of this bishopric at such times as these, which were so near to the first conquest of these islands. Even though the conquest had continued for some time, the very great difficulties encountered in their spiritual government will be evident. It will be even better understood by any one who has any knowledge of the conquests of the Indias; for though it did not involve so many cruelties as others, it was still impossible to avoid many evil deeds which wars always bring with them, however well justified they may be. This is still more the case against poor Indians, who cannot defend themselves, and sometimes who cannot even complain of the wrongs that have been done to them, since these are committed by those from whom their redress should proceed. Since there had not been in the islands, before the coming of the first bishop and his vicar-general, any bishop to govern them as their own prelate, the two ecclesiastics found them abounding in vices which by inveterate custom had put out such roots and obtained such strength that it was not possible to destroy them without great difficulty and labor, much vigilance, and a courageous spirit, in order to meet the thousand peril which these duties brought with them at this time. God, who never fails the government of His church, provided for these offices persons with such endowments as were possessed by father Fray Christobal. He was a son of the distinguished convent of San Esteban at Salamanca; and showed that he was so, not only by words, which often perish on the wind, but by works--and by noble works, which he had learned in that so prominent school of virtue and letters. He left his convent, intending to become one of the pioneers assembled by the bishop for this province. The number of these, as has been stated, was thirty. When they reached Nueva Espa?a, many died and others fell sick. The rest of them, daunted by the voyage which they had already taken, and attracted by the agreeable climate of Mexico, remained there. The good bishop was unable to persuade any of them to come to these regions except father Fray Christobal, who, like an immovable column, was always firm in his opposition to these temptations, never abandoned the company of the bishop, and remained constantly at his side--not only in this tempest, in which all the others fell away, but in all the other and greater tempests which afterwards fell upon them. He was greatly aided in this by the conformity that there was in the natures of the two men. They were both grave and prudent, intrepid of soul in the performance of the right, and fearful of everything that not only might be evil, but might even seem so. Above all, they were of one mind in their efforts to attain virtue--devout, chaste, charitable, religious; zealous for the honor of God, in themselves and in others; and ready for this cause to undergo hardships or dangers of any kind. Hence, though the dangers through which they had gone had conquered all the others and discouraged them, father Fray Christobal was always firm and faithful to his promise; and he accomplished it by persevering with constancy in that which he had begun, even until death. This he did to his own great good and to that of his neighbors, serving the Lord not only as one good religious, but as if he had been many. He was like another Aod , working with both hands, and having spirit, courage, and industry for every undertaking of importance that offered itself. He carried on together the offices of vicar-general and of missionary to Bataan, at a day's journey from Manila, where he was obliged to reside. Withal, he filled the functions of these two positions, which seemed incompatible, with such perfection and vigilance, that he has left for each one of them eternal fame behind him. As if this was but little in itself, whenever any military expedition was undertaken he accompanied the soldiers, in the capacity of chaplain, as if he had been the most unoccupied person in the province. He gave his greatest energies to the office of vicar-general, which he filled with the greatest justice and watchfulness, and in which he offered a very edifying example. He was greatly loved by the good and feared by the bad; for his only purposes were to do good to all, to adjust their disputes, and to make friendships, or to unmake them when they were bad. He defended and protected the Indians, as being a race in the greatest need of defense and protection. When it was necessary, he chastised them, but like a loving father. Hence he was much loved by them, and was feared both by them and the Spaniards--even by the Spaniards in official positions, because, when there was a question as to making restitution for the honor of God, he pardoned no one. The zeal which he displayed in rooting out vices and scandalous sins was extraordinary. He neve sie gemalt, sich in ihre Anmut und Mittelalterlichkeit verliebt, und Anna wagte nicht, sich zu gestehen, dass sie f?rchtete, sie k?nne auf diese Amme eifers?chtig werden. Infolge dessen behandelte sie dieselbe ausnehmend gut und verz?rtelte sie sogar, ebenso wie den kleinen Sohn derselben.

Wronskiy blickte ebenfalls durch das Fenster und dann Anna in die Augen, wandte sich jedoch hierauf sogleich wieder zu Golenischtscheff und sagte:

>>Kennst du diesen Michailoff?<<

>>Wisst Ihr was,<< sagte Anna, die schon lange aufmerksame Blicke mit Wronskiy gewechselt hatte, und wusste, dass diesen der Bildungsgang des K?nstlers nicht interessierte, sondern nur der Gedanke besch?ftigte, ihm zu helfen, ihm ein Portr?t zuzuweisen: >>Wisst Ihr was?<< unterbrach sie den sich im Redefluss verlierenden Golenischtscheff, >>wir wollen zu ihm gehen!<<

Golenischtscheff sammelte sich und stimmte bereitwillig zu, da jedoch der K?nstler in einem entfernteren Viertel wohnte, beschloss man einen Wagen zu nehmen.

Nach Verlauf einer Stunde fuhren Anna die neben Golenischtscheff sass, und Wronskiy, der auf dem Vordersitz des Wagens Platz genommen hatte, vor einem neuen, unsch?n aussehenden Geb?ude in dem abgelegenen Stadtviertel vor. Nachdem sie von der heraustretenden Frau des Hausmanns erfahren hatten, dass Michailoff den Zutritt zu seinem Atelier wohl gew?hre, augenblicklich aber sich in seiner Privatwohnung, die wenige Schritte entfernt lag, befinde, so sandten sie ihm ihre Karten mit der Bitte um die Erlaubnis, seine Gem?lde sehen zu d?rfen.

Der Maler Michailoff war, wie immer, bei der Arbeit, als man ihm die Karten des Grafen Wronskiy und Golenischtscheffs ?berbrachte. Er hatte diesen Morgen in seinem Atelier an einem grossen Gem?lde gearbeitet. Als er in seine Wohnung gekommen war, hatte er sich ?ber seine Frau ge?rgert, weil diese nicht mit der Hauswirtin umzugehen verstand, die Geld verlangte.

>>Zwanzigmal wohl habe ich dir gesagt, lass dich nicht in Erkl?rungen ein, du bist ohnehin schon dumm genug; willst du aber auf italienisch etwas erkl?ren, dann wirst du noch dreimal d?mmer,<< sagte er zu ihr nach langem Gez?nk.

>>Sei lieber nicht so nachl?ssig! Ich kann doch nicht daf?r. Wenn ich Geld h?tte<< --

>>Lass mich in Ruhe, um Gottes willen!<< rief Michailoff, Thr?nen in der Stimme, eilte, sich die Ohren zuhaltend, in sein Arbeitszimmer hinter die Zwischenwand, und schloss die Th?r hinter sich. >>Einf?ltige,<< sprach er zu sich selbst, liess sich an seinem Tische nieder, klappte den Karton auseinander und machte sich mit besonderem Eifer an eine schon begonnene Zeichnung.

Niemals arbeitete er mit so grossem Eifer und Erfolg, als wenn es ihm im Leben nicht gut ging, besonders aber, wenn er sich mit seiner Frau gezankt hatte.

>>K?nnte man nur sonstwohin durchbrennen!<< dachte er bei seiner Arbeit. Er entwarf eine Zeichnung zu der Figur eines Menschen, der sich im Zornanfall befindet. Die Zeichnung war schon vorher entworfen, aber er war mit derselben nicht zufrieden. >>Nein, die andere war besser; wo ist sie denn nur?<< Er ging zu seiner Frau, und frug grollend, und ohne aufzublicken, die alte Magd, wo das Papier w?re, welches er ihnen gegeben h?tte. Das Papier mit der darauf hingeworfenen Zeichnung fand sich, es war aber beschmutzt und mit Stearin betropft. Gleichwohl nahm er die Zeichnung, legte sie vor sich auf den Tisch, und begann, nachdem er mit den Augen blinzelnd zur?ckgetreten war, sie zu betrachten. Pl?tzlich l?chelte er und schwenkte freudig mit den Armen. >>So ist es, so!<< sagte er, und begann, den Bleistift ergreifend, schnell zu zeichnen. Ein Stearinflecken hatte der Figur eine neue Stellung verliehen. Er zeichnete diese neue Stellung und pl?tzlich fiel ihm das energische Gesicht eines Kaufmanns mit hervorstehendem Unterkinn ein, bei dem er sich seine Cigarren kaufte, und dieses Gesicht, dieses Kinn gab er nun seiner Figur. Er lachte vor Lust; die Gestalt war pl?tzlich aus einer toten, nur gedachten, lebendig, eine solche geworden, die man nicht mehr ver?ndern konnte. Diese Figur lebte, sie war deutlich und zweifellos bestimmt. Man konnte jetzt wohl noch die Zeichnung ?ndern, im Einklang mit den Erfordernissen der Gestalt, man konnte wohl selbst die F?sse anders stellen, die Haltung des linken Armes g?nzlich ?ndern, die Haare zur?cklegen. Brachte man auch diese Verbesserungen an, so verankerte man doch nicht die Figur, sondern nur das, was die Figur verdeckte. Er nahm damit gleichsam nur die H?llen von ihr ab, wegen deren sie nicht ganz sichtbar war und jeder neue Strich zeigte die ganze Gestalt nur noch mehr in all ihrer energischen Kraft, einer Kraft, die ihm pl?tzlich von den Stearinflecken hervorgebracht zu sein schien. Sorgf?ltig beendete er gerade die Figur, als man ihm die Karten brachte.

>>Sogleich, sogleich!<<

Er eilt zu seiner Frau.

>>Lass es gut sein, Sascha, sei nicht mehr b?se!<< sagte er zu ihr, sch?chtern und z?rtlich l?chelnd, >>du warst schuld und ich war schuld; ich will schon alles in Ordnung bringen.<< Nachdem er sich mit seiner Frau ausges?hnt hatte, zog er einen olivenfarbigen Paletot mit Sammetkragen an, setzte seinen Hut auf, und begab sich nach seinem Atelier. Die so wohlgelungene Figur hatte er bereits vergessen. Es erfreute und erregte ihn jetzt nur der Besuch seines Ateliers seitens dieser vornehmen Russen, die im Wagen angekommen waren.

?ber sein Gem?lde, dasselbe, welches jetzt auf seinem Platze stand, hatte er auf dem Grunde seines Herzens nur ein Urteil -- dies, dass ein ?hnliches Gem?lde bisher noch niemand gemalt habe. Er w?hnte nicht, dass sein Bild besser sei als alle Rafaelschen, er wusste nur, dass das, was er auf demselben wiedergeben wollte, noch nie jemand wiedergegeben hatte. Dies wusste er genau und er wusste es schon lange, seit jener Zeit, da er es zu malen begonnen hatte. Aber die Urteile der Menschen hatten f?r ihn, wie sie auch sein mochten, gleichwohl eine ungeheure Wichtigkeit, und sie regten ihn bis auf den Grund seiner Seele auf. Jede Bemerkung, selbst die allergeringste, welche bewies, dass seine Kritiker auch nur den kleinsten Teil von dem erkannten, was er in diesem Gem?lde gesehen hatte, regte ihn bis auf den Grund seiner Seele auf.

Seinen Kritikern mass er stets gr?ssere Tiefe an Verst?ndnis bei, als wie er selbst besass, und er erwartete von ihnen stets etwas, was er selbst noch nicht in seinem Gem?lde gesehen hatte. Oft fand er dies auch, wie ihm schien, in den Urteilen der Beschauer.

Schnellen Schrittes n?herte er sich der Th?r seines Ateliers; und trotz seiner inneren Erregtheit, frappierte ihn die matte Beleuchtung der Gestalt Annas, wie sie im Schatten der Einfahrt stand und dem eifrig ihr etwas auseinandersetzenden Golenischtscheff zuh?rte, zu gleicher Zeit aber auch offenbar w?nschte, den herankommenden K?nstler zu sehen.

Share on: WhatsApp @Hash Facebook Tweet