History of Mexico (Bancroft)/Volume 2/Chapter 32

by Hubert Howe Bancroft

 

CHAPTER XXXII.

RELIGIOUS ORDERS.

1550-1600.

The Society of Jesus in New Spain — Distinguished Patrons of the Order and their Services — Importation of Holy Relics — Spread of the Jesuits through the Country — Brothers of Charity and St Hyppolytus — Purposes of the Association — The Carmelites — Their Labors and Advancement — Benedictines and their Priory in Mexico — The Franciscans and their Several Provinces — Their Work and Influence — Troubles with the Viceroys — Noted Franciscans in the Several Provinces — Order of Barefooted Franciscans — Their Custodial and Provincial Organization — The Dominicans and their Successes — Their Distinguished Men — The Order of St Augustine — Strict Rules — The Mercenarios, or Order of Mercy — Their Settlement in Mexico — Religious Brotherhoods and the Objects of their Devotion — Nunneries in Mexico, Oajaca, and Michoacan, and their Uses.

Having placed before the reader the condition of the Mexican church at the close of the sixteenth century, and having shown the relations between its two branches, the secular and the regular, and between the church as a whole and the crown, I now proceed to give the private history of each religious order during the same epoch. The missionary army of New Spain was greatly strengthened in 1572 by the accession of the society of Jesus. The Jesuits had already missions planted in Habana and Florida; but becoming convinced that no good results could be expected among the natives of Florida, so fickle, hostile, and cruel, the expediency was urged upon the general, Francisco de Borja,^[1] of discontinuing the establishments in those countries.^[2] The general regretted the sacrifice of life in Florida and begged the king, at whose solicitation those men had been sent thither, that no more of his brethren might be uselessly exposed to destruction. Philip promptly acquiesced, leaving the matter entirely in the hands of the general.

A wealthy gentleman of Mexico, named Alonso de Villaseca, had endeavored six years earlier to bring hither the Jesuits at his own expense. His effort was then unsuccessful. Bishop Quiroga of Michoacan had also in 1566-7 tried to have members of the order sent to him. Viceroy Enriquez, a relative of the Jesuit general, as before shown, and with whom he held intimate relations when the latter was a duke and subsequently vicar-general of the Jesuit order in Spain, was strongly imbued with the idea that families of rank and means in Mexico and other cities, of whom there were already a considerable number, would gladly intrust the education of their children to the society. The project being warmly advocated by the city council, the viceroy and audiencia were requested to petition the king, as the council also did, to have some Jesuits sent out.^[3] King Philip, gladly assenting, wrote the provincial in Spain, March 7, 1571, to despatch priests, as he had before done to Peru and Florida, to found the order in New Spain; tendering the fleet and necessary supplies for their transportation. The general in Rome accordingly granted leave to twelve members of the order, with Doctor Pedro Sanchez as their first provincial, to go to Mexico, with his blessing.

Father Sanchez and his companions reached Seville too late for the fleet, which sailed the 10th of August, and were obliged to await the next opportunity. During their detention in Spain they were engaged at their ministry, and in making further arrangements to secure the success of their undertaking. An increase of their number was finally decided upon, making the company in all eight priests and seven lay brothers.^[4] Before embarking the provincial ordered Father Sedeño to Mexico with instructions to pay in his name visits to the viceroy and other personages, and notify them that the mission would be ready to embark on the first fleet, which it did early in June 1572, arriving at Vera Cruz September 9th, and being received by the viceroy and other government authorities, the religious orders, and the people in general with every mark of respect and kindness. After resting a while they started for the city of Mexico, journeying on foot, and with great apparent humility and poverty, though surrounded by a people anxious to extend them aid and comfort. They embarked at Ayotzinco, and to avoid public demonstrations entered the city of Mexico at 9 o'clock at night on the 25th of September, going to the hospital where Sedeño had prepared lodgings for them. The next morning every man in authority and an immense concourse of people tendered them a cordial welcome, and supplied them with every thing needful to their purposes. Most of them were presently prostrated by fever, contracted during their fatiguing journey; and so great was the supply of poultry and preserves sent them that little more was required for the entire hospital during their stay. Father Bazan^[5] died the 28th of October.

Alonso de Villaseca, already alluded to, sent Father Sanchez one hundred pesos, which was the first alms received by him in coin, and tendered his society the gift of certain lots of land near his residence, on which were several adobe buildings covered with straw. After some hesitation the father accepted the offer, and on the same night with all his companions he quietly moved from the hospital into the lowly quarters. Here they erected a humble altar.^[6]

They were soon visited by all classes. The regidor Luis Castilla presented them with a set of fine ornaments, a silver chalice, and cruses. Others followed his example, and before long the humble church was provided with every thing needed for its services, and presented a very neat appearance. Such were the beginnings in Mexico of the society of Jesus, which in after years played so conspicuous a part.^[7] Their church in Mexico was contiguous to the ground subsequently occupied by the college of San Gregorio. In January 1573 Antonio Cortés, the cacique of Tlacopan, with three thousand natives built them at his own cost a church one hundred and fifty-seven feet square, with three aisles, and covered with shingles. It was dedicated under the advocacy of Saint Gregory. The Jesuits called it San Gregorio de Jacalteopam.^[8]

Inasmuch as the other religious orders had charge of the Indians, and little was done for the education of the Spaniards, the provincial resolved to found colleges in the several cities and chief towns, and by educating the young and preaching against the avarice and other vices of the adult Spaniards, he hoped also to aid indirectly in the spiritual conquest and happiness of the native race. Whether it was accident or design, whether the Jesuits were really superior in their foresight and shrewdness, it was certainly a master-stroke of policy. The natives were fast fading, and the Spaniards increasing and becoming stronger. To have the education of the Spanish children was of far more consequence than to have charge of the Indians. But the king had sent them hither at his own charge specially to convert the natives, and was it right now to neglect them? Thus asked the Jesuits themselves, particularly those who came later. But Father Sanchez did not propose to neglect the natives, for in this very way he could throw the largest number of missionaries into the field in the shortest possible time, that is, by educating Spaniards to be missionaries. A field was already chosen, almost before coming to Mexico; that is, to start from Sinaloa through Sonora and New Mexico, and gradually extend the conversion toward Florida.^[9]

In November 1573 the provincial established in the city of Mexico an ecclesiastic college under the name of San Pedro y San Pablo, for which the viceroy had granted a site, and a number of persons subscribed the necessary funds to meet expenses and to support the scholars, of whom there were eight in the beginning.^[10] This institution soon became very flourishing, and was followed by the founding of others.^[11]

The society had a casa profesa, or house of novices, in the city of Mexico, which was built with borrowed money. In 1585 the house was free from debt, and in 1592 the viceroy granted permission for founding the profesa. Juan Luis Rivero and his wife built the church. Four members of the order were assigned to the institute on the day of its foundation. Hardly had the Jesuits begun work on the building, when the three mendicant orders instituted opposition, on the ground that the work would be injurious to them. The case went to the audiencia, who ordered the suspension of the work. The matter was referred to the council of the Indies, whose decision was against the Jesuits, who appealed to Rome. The case was finally decided in their favor in 1595.^[12] To show his high appreciation of the society and its labors the pope donated for the Colegio Maximo of San Pedro y San Pablo a large number of sacred relics of saints, taken out of the closed graves, and which arrived in Mexico, a portion in 1576 and the rest in 1578. All were placed in the church in their college with unequalled pomp and religious ceremony.^[13]

In 1576 there arrived an accession of priests and brothers of the society;^[14] and the ranks were further recruited both from colonists and natives. Among those admitted were several churchmen, all persons of high position and recognized talents, one of whom was a descendant of the kings of Tezcuco.

A further increase of Jesuits came in 1579, several of whom played distinguished parts in the country.^[15] Father Pedro Diaz, who had charge of this last company, also brought out the commission as visitador to Doctor Juan de la Plaza, who was instructed to relieve Doctor Pedro Sanchez, as he had petitioned for a life of repose, employing him at such work as he liked, and availing himself of the old provincial's great experience.^[16] Father Plaza arrived from Peru in December 1579, bringing Father Diego García and Brother Marcos.^[17] The services of the Jesuits were successfully employed by the viceroy in carrying Christian instruction into certain towns. During the great epidemic that decimated the natives in 1575-8, they labored assiduously in caring for and administering the sacraments to the sick and dying. In 1590 arrived as visitador of the province Father Diego de Avellaneda, one of the most learned and virtuous men that had come to America.^[18]

The Jesuits early began to extend their field of labor. They entered Oajaca in 1575 and made good progress there.^[19] In Puebla they had advanced considerably by 1580 and established the college of San Gerónimo, which they were, however, on the point of abandoning in 1582, owing to invidious remarks. It was said that while pretending to accept no compensation, they took it secretly. The institute would have been broken up but for Bishop Romano, who stifled such hostile manifestations. The college soon after became prosperous.^[20] Missionaries were sent from it to the valley of Atlixco and to Orizaba.

In 1578 the society founded a house at Vera Cruz, where fathers Alonso Guillen and Juan Roger preached daily, Guillen to the Spaniards and Roger to the mulattoes and negroes. The next year they obtained permission and money to found a hospital on the spot where the city was finally established in later years. The first member of the order to visit the diocese of Michoacan was Brother Juan Curiel; he went there in 1573, was kindly received, and ordained as a priest by Bishop Morales. After the translation of Morales to Puebla, and the death of Bishop Chavez, the chapter at Patzcuaro asked the provincial to establish his order there on a permanent footing. The provincial went there in person, when the chapter tendered him the sum of eight hundred pesos yearly, the church which till then had been the cathedral, and a good site for a college, together with a large fruit orchard. These offers were accepted, and soon after the provincial's return to Mexico he took steps to effect the foundation at Patzucaro, with Father Juan Curiel as rector, Father Juan Sanchez as superior of the college, and two brothers. This was when Medina Rincon had become the diocesan. The subsequent removal of the see to Valladolid proved a detriment to the society, as it had to establish another residence there with chairs of grammar and Latin, under Father Juan Sanchez, supporting it out of the small means from Patzcuaro.^[21] The diocese was not to have long the benefit of Curiel's services. He died in or about March 1576, tenderly cared for by the bishop and all classes, who deplored his loss.^[22]

The house at Valladolid for upwards of a year relied almost wholly on the assistance of the Franciscan and Austin friars, and on alms begged from door to door. However, this poverty was not of long duration. A rich Basque, named Juan de Arbolancha, whose advanced age and infirmities forbade a formal admission into the society, took up his abode at the college in Patzcuaro, and on dying bequeathed it most of his fortune.^[23] Viceroy Enriquez aided the college at Valladolid with one thousand pesos yearly. This relief was augmented in 1579 by the gift from Rodrigo Vazquez of a grazing farm with three thousand head of small stock. From both Patzcuaro and Valladolid missions were despatched to other towns. When some of the fathers were in Zamora the vicar of Guanajuato begged them to visit his parish. One of them accompanied him there, not without risk from the hostile Chichimecs.

Bishop Mendiola of New Galicia paved the way for the Jesuit order to enter that region, which they had planned to be the great field of their missionary labors. He asked for some of its members, and fathers Hernan de la Concha and Juan Sanchez were sent him about 1574. Those fathers subsequently visited Zacatecas and did ministerial duty there, but the provincial, not deeming it as yet a suitable field, promised to establish a house in that place at a future day,^[24] and meanwhile to send them preachers every lent season. Pursuant to a royal authorization of 1579, and a request of the governor of Manila, the provincial founded his order in the Philippine Islands in 1585, with the following members; Hernan Suarez, superior; fathers Raimundo Prat and Francisco Almerico; Gaspar Gomez, temporary coadjutor.

The affairs of the society at the end of the century were in the most flourishing condition. Its members were held in high esteem by all classes, and by no one more so than the viceroy, who not only placed his three sons in their charge, but often took their advice on matters concerning religion and government.^[25]

 

We have noticed the twofold object of the Jusuits in coming to New Spain, education and conversion. Another order was meanwhile established, devoted wholly to charity. The order was named La Caridad y San Hipólito. The patriarch and founder, Bernardino Álvarez, came to Mexico at the age of twenty years as a private soldier, served some time, and retired. He became a gambler and a leader in many wicked adventures, and finally had to make his escape to Peru, again as a common soldier. Having made a fortune in that country he returned to Mexico. His mother's advice caused him to reflect upon his past life, and he experienced a change of heart. From that time he devoted all his energies to charitable purposes.^[26] In 1566 Archbishop Montúfar gave him permission to erect a hospital.^[27] In it the congregation of Brothers and order of Charity had origin, its object being the succor and care of the indigent and the sick.^[28] Subsequently, Father Álvarez founded other hospitals, to wit: in Oaxtepec, Jalapa, Perote, and Puebla, this last in or about 1593.

The number of brothers having gradually increased, and also the resources at his command, Álvarez enlarged his plans. The San Hipólito in Mexico being too small, he obtained from the archbishop and viceroy the site and chapel adjoining it, and with his own resources and the aid of friends erected a spacious and solid building to which the sick were transferred. After he had begun the work the capitalist Alonso de Villaseca, of whom I have spoken as the friend of the Jesuits, offered him one hundred thousand pesos, if he would permit to be placed on the building his coat of arms, and a motto expressive of the fact that he, Villaseca, was its patron. Álvarez declined, as he could not dedicate the place at once to God and to man.^[29] One day he was without means to feed the poor, who were many. So he started with an image of the ecce homo, accompanied by two little boys through the arcades of the petty traders, crying, "In the name of God, give for the living stones of Jesus Christ." He soon returned, it is asserted, with seven hundred pesos in money, a number of blankets, and other articles.

Father Álvarez not only gave to the hospital all he possessed, but declared it the heir of his share of the estate left by his parents, with the only condition that his brother and two sisters in Spain should enjoy its income during their lives.^[30]

The order of Carmelites, represented by eleven of its members with their prelate, arrived in the city of Mexico on the 17th of October, 1585,^[31] and were given by the viceroy, January 18, 1586, the charge of the hermita de San Sebastian, which till then the Franciscans had held. On the 25th in a solemn procession and with the attendance of the archbishop the host was conveyed thence from the Franciscan convent. This was the first foundation of the order that became in later times so highly honored by the people of Mexico. Without loss of time the new-comers devoted themselves to their duties of instructing, consoling, and improving the natives.

Their province was constituted in 1588 under the name of San Alberto, and the first provincial was Father Elisco de los Mártires, who arrived in Mexico in 1594, Father Pedro de los Apóstoles governing in his absence as vicario provincial. For divers reasons the Carmelites gave up the administration of the parish of San Sebastian in 1598, and occupied the convent, which they held from that time. The sons of Saint Therese were blamed for that abandonment, but a few years afterward the wisdom of the step was recognized when the ordinances demanded and obtained the full control of the parishes. A convent of bare-footed Carmelites was founded October 1593 at Valladolid, Michoacan, and another August 20, 1597, at Celaya, Guanajuato, whose first prior was the venerable Father Pedro de San Hilarion. In the course of its existence in Mexico the Carmelite organization became very wealthy.^[32]

 

The Benedictines, or friars of Saint Benedict, came to Mexico in 1589, and the next year founded the monastery and priory of Nuestra Señora de Monserrate, in the southern part of the city of Mexico.^[33] The founder and first prior was Friar Luis de Boil, a man of stern piety, the greatest of iconoclasts, and of whom it is said that he destroyed one hundred and sixty thousand idols.

Of all the religious orders that labored in New Spain, the Franciscans, as we have seen, were the first authorized to engage in missionary work by the crown. Their first province, in the city of Mexico, founded in 1524 under the name of Santo Evangelio, became the mother of all Franciscan provinces in America. Gradually its area enlarged, until it was found necessary to make territorial subdivisions, which constituted new provinces, and to which were given new names. Thus by the latter part of the sixteenth century New Spain consisted of three Franciscan provinces, namely, Mexico, or the original Santo Evangelio; Michoacan, or San Pedro y San Pablo; and Yucatan, or San José, the first embracing the whole archdiocese of Mexico and the diocese of Tlascala.

The Santo Evangelio used a seal that represented a Franciscan preaching from a pulpit, and Indians around it attentively listening.^[34] The other two provinces, Michoacan and Yucatan, will be treated of in the proper place.

Owing to scarcity of priests from deaths and other causes, the vacancies left having been only partially filled^[35] with new accessions from Spain, the Santo Evangelio, between 1564 and 1568, abandoned a number of its more distant houses, on the ground of necessity, and against the advice of the marqués del Valle.^[36] They again took charge of San Juan Iztaquimaxtitlan, however, as a mark of respect to the viceroy, and offered to do the same with any other he might desire.

From the poverty at all times displayed by the Franciscans grew the practice of giving them alms. With such gifts and the personal service of the natives were built, and provided with all necessaries, parish churches, convents, and numerous chapels. To give some idea of the contributions I may mention the church of Santiago, erected at the cost of 90,000 pesos.^[37] The stone-cutters and masons as well as the common laborers, though receiving no pay, worked as heartily as for their full wages in money. A man, Juan Nieto, who had the contract for supplying the city of Mexico with beef, during thirty or thirty-five years, furnished the large convent, with its eighty or a hundred friars, all the meat required, free of charge. Nieto afterward met with disaster, lost his fortune, and ended his days in the convent of San Francisco, receiving for his sustenance one of the many rations that in his prosperity he had contributed to others. The Franciscans for forty years refused to receive the royal allowance to the religious orders engaged in the conversion of the Indians. But as the time came when voluntary contributions diminished, they were obliged to solicit the king's aid.^[38]

The following rules were observed by the order in the reception of new members. Each novice prior to profession had to make a solemn declaration setting forth the names of his parents and his age; and that in professing he acted of his own free will. That declaration he subscribed in the presence of the father-guardian, the master of novices, and two other priests as witnesses. Newly professed friars were formally notified in the presence of the members of the convent assembled in chapter, that if at any time it should be discovered that they were descendants, within the fourth degree of lineage, of Moors, Jews, converts, or heretics sentenced to be burned alive or in effigy, their profession would become null, and they would be ignominiously expelled from the order. The friars thus warned were then required to sign their names to the declaration together with the guardian, master of novices, and others.^[39]

In 1585 it was ordered that friars assigned to a province in the Indies could not be detached therefrom and sent to another by the ordinary prelates dwelling in any part of the Indies. Friars were to go direct to the places of their appointment. The comisarios who had procured such friars in Europe for the Indies could not bestow on them the degrees of preacher or confessor, nor give them a license to be ordained. Any religious who had gone to Spain from the Indies could not return unless his visit to Spain had been by the prelate's orders on special business.^[40] And in a cédula of October 20, 1580, the king forbade the departure of any priest for Spain, without first obtaining a royal license; and demanded information as to the number of religiosos actually needed, so that he might provide them.^[41]

The Franciscans having scattered themselves in several fields throughout America, the prelates general decided to commission a representative under the title of comisario general, who should transact, within his jurisdiction, the important affairs of the order with the same powers as if the minister general were personally present. The jurisdiction of the comisario general of New Spain extended over the whole of Mexico, Yucatan inclusive, and Guatemala, Nicaragua, and Cuba.^[42]

As the head of so large a section of a great order he possessed a power before which even the king's vicegerent was compelled to bow. This was instanced by an occurrence in 1578, exhibiting the haughtiness and presumption of one of these dignitaries, Friar Francisco de Rivera, which, but for the forbearance of Enriquez, might have been followed by a serious riot. Rivera one day visited the viceroy's palace, asking for an audience to treat on affairs of his order. The viceroy being engaged could not at once grant him the interview. The friar resented the delay as an affront to himself and his office, and spoke of it from the pulpit.^[43]

The viceroy consulted the audiencia on what he deemed an insult, and an order was issued to Rivera to depart forthwith for Spain. Knowing that he must go, the friar would have yet one more fling at the viceroy. Summoning all the members of his order, he marched at their head out of Mexico for Vera Cruz, carrying a cross and chanting the psalm "In exitu Israel de Aegipto." The people, who were devoted to the Franciscans, became greatly excited, and there was fear of trouble. The viceroy felt angry of course, and was disposed to punish Rivera, but was persuaded from it by his friends, who brought the commissary back to the city, and restored the appearance of harmony for a time. But the viceroy wrote the king upon the matter, whereupon the indiscreet friar was at once recalled to Spam. At a later date the tables were turned.

In 1584 Friar Alonso Ponce came to Mexico holding that office. He presented his credentials to the archbishop-viceroy, and entered upon the discharge of his duties. But his mission was destined to hinderance and his person to insult at the hands of the provincial and definidores of the Santo Evangelic and others, who refused to recognize him as their superior. The viceroy and audiencia also treated Ponce with great indignity, disregarding every consideration due his person, office, age, and ill-health, and compelled him to leave Mexico before he had fulfilled his mission. Upon his return from Central America, on his way to Michoacan, he was again subjected to insults, and hindered in performing his duties. It would be an almost endless task to enter into the particulars of this scandalous affair. Suffice it to say that in the end the provincial of the Santo Evangelio was deprived of his office by the superior of the order in Spain, and all the acts of himself and the definidores, subsequent to their insubordination, were rejected by the next general chapter.^[44]

The new comisario, who arrived in 1586, despatched to Spain six of the chief instigators of the disturbances, while Ponce, though justified by his superiors, was ignominiously sent to Spain by the viceroy in 1588; the provision made for him and his secretary being scanty and of inferior quality.^[45]

The second Franciscan province in the order of precedence was that of Michoacan. Until 1565 it formed together with Jalisco a custodia that had been erected in 1535 by Father Martin de la Coruña, or de Jesus,^[46] and it progressed so much in the foundation of new convents that the general chapter held at Valladolid, Spain, raised it to the rank of a separate province, with the name of San Pedro y San Pablo.^[47] About 1570 it had, within sixty leagues, twenty-seven or twenty-eight convents with fifty friars.^[48] In 1586 the province extended over one hundred and twenty leagues from east to west, with a comparatively small expanse from north to south. It was then in two distinct portions, namely, Michoacan with twenty-three convents and seventy-eight friars, and New Galicia with twenty-five convents. About this time New Galicia gave up three convents, retaining twenty-two, with fifty-seven friars. It being impossible for one provincial to visit and rule so vast a territory, a comisario provincial was created, and when the provincial was in Jalisco the comisario ruled in Michoacan, and vice versa.^[49] The fathers were successful in making converts among the natives, aided in their efforts by a bull of Pope Paulus IV.; but after a time new idolatrous rites sprang up under the garb of Christianity, and in the Ávalos province among the Teules incendiaries sought in 1558-59 to thwart their work by destroying the church of Chapulac, the hospital at Zapotlan, and the convent at Jala. Supernatural manifestations were not wanting to lend interest to the religious history of this province. Comisario general Ponce reports sorcerers in Zapotlan, and tells of the flames coming up in a hole dug by an Indian; they were extinguished by the alcalde mayor, by pouring in holy water.^[50]

The custodia of Zacatecas was created in 1566 with five convents, namely, Nombre de Dios, San Juan Bautista in Durango, San Pedro y San Pablo in Topia, one in the San Bartolomé Valley, and San Buenaventura of Peñol Blanco, later San Juan del Rio. Its first custodio was Father Pedro de Espinareda, famous for his work in Durango and beyond.^[51] This district had been controlled by the province of Michoacan, but, Santo Evangelio friars prevailing in number, it was transferred to their province, the convent owned at Zacatecas by the Michoacan friars being exchanged for one at Querétaro.^[52] Such was the beginning of the afterward famous province of Nuestra Señora de Guadalupe de Zacatecas.^[53] Zacatecas thus became the head, which till then had been Nombre de Dios. The Franciscan order lost many of its most pious and energetic members during the second half of the century, sacrificed by the savages among whom they were engaged. Others were subjected to blows, floggings, wounds, incarceration, and general ill-treatment^[54]

The province of Yucatan was founded as a custodia in 1533, but owing to an Indian revolt it was left vacant for eleven years, until 1544, when it was reoccupied by Father Lorenzo de Bienvenida. Vetancvrt, Chrón. S. Evang., 24.</ref> From 1534 to 1593 thirteen bands of Franciscans arrived, the total number of friars being one hundred and fifty-six.^[55] The first custodial chapter held September 29, 1549, presided over by Comisario La Puerta, elected Father Luis de Villalpando first custodio.^[56] 'Yucatan and Guatemala by authorization of the general chapter at Aquila were joined in one province and seceded from that of the Santo Evangelio of Mexico in 1559, the provincial to be alternately taken from the two sections. The first provincial chapter, held September 13, 1561, chose Father Diego de Landa first provincial.^[57] Father Bienvenida attended the general chapter at Valladolid in 1565, and obtained the separation of Yucatan from Guatemala, to form a separate province named San José. On the 18th of April, 1567, the first chapter of the new province was held at Mérida, and Francisco de la Torre was made first provincial.^[58]

The Franciscans held the whole field in Yucatan, apparently disliking the introduction of other orders. Tt is said that in 1553 there was a great famine in the region of Itzamal, and the people would have greatly suffered but for the help of Father Landa, the guardian of the convent, who during six months supplied maize not only to the local population, but also to strangers who came to him for relief.^[59]

There were many Franciscans in Mexico besides those named, who, for their pious life, learning, and valuable services in the cause of conversion, deserve a special mention. Among them are the following: Bernardino de Sahagun, the distinguished writer who came to Mexico in 1529, and died m 1590; Francisco de Zamora, a man of high birth and office at court, who gave up all and became an humble friar; Alonso de Huete; Juan Fucher, or Focher, a French lawyer, who joined the order and became a legal light in Mexico; Juan de Mesa, Hernando Pobre, Juan de Romanones, Alonso Urbano, Miguel de Torrejoncillo, Alonso de Topas, Juan de Béjar, Francisco de Villalbal, Francisco de Marquina, Francisco de Leon, and Melchor de Benavente. All the above figured in the province of the Santo Evangelio.^[60] Another very remarkable man was the lay brother of minorities Friar Sebastian de Aparicio, a native of Gudiña, in the province of Galicia, Spain, of humble birth. On coming to New Spain, he was for several years engaged in lowly pursuits, but always noted for the purity of his life. He was twice married, and yet it is alleged that he maintained continence. At the early death of his second wife he surrendered all worldly goods and joined the Franciscans as a donado, becoming afterward a brother. He served in the convent of Puebla as its solicitor for arms until his death, which occurred at the age of ninety-eight, on the 25th of February, 1600. Many miracles are ascribed to him; he was beatified and canonized,^[61] since which time be has been recorded in the Roman calendar as the beato.

Among the distinguished Franciscans of Michoacan were Pedro de Oroz, a great theologian and linguist, who died about 1597; Miguel de Gomalez, theologian and linguist, who is said to have mastered the Tarascan language in 80 days; Gerónimo de la Cruz; Joseph de Angulo, one of the conquerors of New Spain, and late captain and treasurer of New Galicia; Juan de San Miguel; and Maturin Gilberti, a Frenchman.<ref>Torquemada, iii. 556-61.Some members of the Santo Evangelio, in or a little prior to 1544, under the impression that the old vow of poverty and strict discipline were already declining, resolved to found another province for attaining greater observance of the rule. Father Alonso de Escalona for himself and others applied to the ministro general for the requisite permission, which was granted;^[62] the new province being named after the father general, Andrés de la Insula, Provincia Insulana, with Escalona for first provincial. They journeyed into the interior, but could find no suitable spot on which to plant themselves. Everywhere they encountered obstacles until they saw the uselessness of further effort, when by common consent they returned and were kindly received into the old fold. At this time, 1554, the order had occasion to send religious to Guatemala, and Escalona started barefooted as the prelate of nine others for that field, where they labored several years ineffectually, and then returned to Mexico.

Another order of Franciscans entered the field of Mexico in 1580 or 1581, consisting of fifteen barefooted friars under Father Pedro del Monte, belonging to the province of Saint Joseph in Spain.^[63] They were given habitation in the hospital of San Cosme and San Damian.^[64] This was the foundation of the province of San Diego de Alcalá. Through Father Monte's exertions^[65] the erection of a convent was effected on the plaza de San Hipólito with the ordinary's permission and the assistance of friends.^[66] The construction was begun in 1591, and occupied several years; indeed, it was not finished till 1621. When the barefooted Franciscans had several convents, though not completed, in New Spain, they were constituted into a custodia, subject to the province of San Gregorio of Manila, which was confirmed by Philip II. Father Pedro Ortiz was made custodio, and departed from Spain at the head of fifty religious destined for the Philippines. He was at once recognized in Mexico, August 19, 1593.^[67]

In 1599 the custodia of San Diego had seven convents, one of them in Oajaca, and made application for a separate government as a province detached from that of Manila. As there was no opposition, the pope issued his brief September 16th constituting the new provinces with its custodio, Father Gabriel Baptista, as provincial. This was sanctioned by the crown on the 24th of December following.^[68]

 

The Dominican order at the end of the 16th century had in New Spain two provinces, namely: Santiago de Mexico with forty-eight monasteries, and San Hipólito de Oajaca with twenty-one. From the acts passed by the several chapters of the order prior to 1589, we may infer that members were strictly held to the rules of poverty and mendicancy. They were to be not only virtuous and chaste, but were to avoid temptation They were not to expose themselves to false charges; and every member was forbidden to ask from any person of whatever race anything, for himself, any one else, or his convent, save what the rule prescribed. No one was to go to Spain without written permission from the provincial. It was enjoined that no member of the order should be present at the election of officials in Indian towns, or in any way interfere with those officials in the discharge of their duties, or assume a right to inflict corporal punishment on or demand pecuniary penalties from Indians. Marriage cases of an objectionable or doubtful nature were to be referred to the diocesan. The religious were to win the natives by kindness, "con amorosas y graciosas palabras," not preaching words to amuse, but sound doctrine to fructify their souls. The Indians were not to be charged for the administration of the sacraments, ringing of bells, or other service, but their gifts might be accepted. The penalties for violations of the rules passed by the chapter were quite severe.^[69] If they grew careless there was an eye upon them; the king had to remind the Dominicans, and with them the Austin friars, on the 18th of July, 1562, that they were mendicants.^[70]

The Dominican community founded in Mexico in 1526 was ruled from this time to 1535 by a vicario general;^[71] from 1535 to 1568, by a provincial whose term was of three years; from and after 1568, of four years.^[72] The first to hold the office was Domingo de Betanzos,^[73] who later declined the bishopric of Guatemala. A prior's term never exceeded two years.

In 1550 an order had been issued to segregate from the province of Santiago in Mexico all convents and houses existing in Chiapas and Guatemala, and they went to form a part of the newly created province of San Vicente de Chiapas y Guatemala. This took effect from August 15, 1551.^[74] As the chief convent belonging to the order was in a state of rapid decay, notwithstanding heavy expenditure by the friars, in 1552 the king ordered that it should be rebuilt at the expense of the crown.^[75]

Among the Dominicans who distinguished themselves in Mexico, aside from provincials, are Juan Lopez Castellanos, Hernando de la Paz, Juan de Alcázar, noted for his great eloquence in the Spanish, Mexican, and Zapotec languages; Diego Osorio, afterward visitador to Peru, who declined the bishopric of Carthagena, and to whom the university of Mexico paid doctor's honors at his funeral. Pedro de Pravia was a learned man who held the office of definidor in the order, as well as other positions of honor and trust. He declined the mitre of Panamá, and on the departure of Archbishop Moya for Spain was left as governor of the archdiocese, which office he filled till his death, which occurred at the age of sixty-two. His government was strict. Besides these were Juan de Córdoba, an old soldier, and one of the humblest as well as most efficient members; Francisco de Aguilar, one of Cortés' prominent and trusted soldiers at the conquest of Mexico, a man of lofty thoughts and generous impulses, beloved by the natives, and who wore the habit forty-two years, proving himself as good a soldier of Christ as he had been of the king; Juan de la Magdelena, a son of Juan Alonso de Estrada, who was governor of Mexico in 1527, and who died in Ciudad Real of Chiapas in 1579; Tomás de San Juan, a good scholar, exemplary, religious, and an eloquent preacher; and Domingo de la Anunciacion, who never ate flesh, wore linen, or rode on horseback. Of the last named it is said that once when in great peril of being drowned, he was saved by a piece of the lignum crucis that he carried on his person. He died in Mexico in 1591, at the age of eighty, an object of love and veneration.^[76]

The rich province of Oajaca was almost entirely intrusted to the Dominicans. They lost no time in taking possession of the most convenient places, where they erected convents, many of whose priests won for themselves and their order honorable distinction. Their progress seems to have been slow at first, and beset with much difficulty, the old idolatrous doctrines having such a powerful hold on the Indian heart.^[77] Cociyopu, king of Tehuantepec, who had been dispossessed of his dominions, notwithstanding he had adopted Christianity and submitted in peace to the Spanish rule, feeling indignant at such treatment, and believing that a religion which permitted injustice and oppression must be false, abandoned it and returned to his old faith, and was discovered sacrificing as high-priest to the idols, with six of his people. Father Bernardino de Santa María, the vicar-general, admonished him in private, reasoning tenderly, but, as he persisted, he and his accomplices were imprisoned in the Dominican convent. The people clamored for his liberty, and the civil authority, fearing possible trouble, asked the priest to persuade Cociyopu to speak to his people and calm them. The king replied that his vassals were his children, and were righteously grieved; nevertheless he asked them not to add to his sorrows by violent acts. "It is the will of heaven," he said. "I am well treated and happy, and you must not break the peace." Nevertheless, he refused to recognize the jurisdiction of Bishop Alburquerque's commissioners to try him, because as a subject of the Spanish crown his case should go to the viceroy and audiencia, before whom it had been already laid. He went to Mexico about the year 1563, summoned to appear before the high court of the audiencia, and on his journey, though apparently in custody, was greeted everywhere as befitted the king of Tehuantepec, the son of Cociyoeza, grandson of one Mexican emperor, and brother-in-law of another. His efforts availed him nothing, however, for after spending a year in the endeavor to obtain justice, he was stripped of everything.^[78]

According to Bishop Zárate, affairs in this province were not in an enviable condition down to the year 1550. There were at the time very few priests and only two convents, of the Dominican order, one at Oajaca and the other at Miztecapan. On account of the unsettled affairs of Cortés the valley seemed to have been neglected, particularly by his sturdy enemy the viceroy. The few wealthy settlers had died, and those remaining were in distress; their condition was such that in the absence of fortresses or other defences^[79] they were in continuous fear of the Indians. The whole number of Spaniards in the city was scarcely thirty, and these were anxious to depart. Contrary to the opinion of Zárate,^[80] Mendoza claimed that the site of Antequera was a good one, being where Montezuma had his garrison of Mexicans. When the Spaniards went to live there they took possession of the Indian dwellings. Cortés had a house upon a temple and Francisco Maldonado another.

Between 1551 and 1580 affairs assumed a new aspect, and much religious progress was made; and what was no less important to the apostolic laborers, a large extent of country was secured for the aggrandizement of the order which in 1555 already had a good supply of priests, and in Antequera a vicar-general of the provincial for the government of the Zapotec, Miztec, and Mije regions. The convent of Tehuantepec was in 1551 attached to the province of Guatemala, as being nearer thereto, and one hundred and thirty leagues from that of Mexico; but three years later that arrangement was found inconvenient, and the convent was restored in 1555 to the latter.

In 1554 was founded an establishment in Guajolotitlan, and in 1555 one in Cuilapa, and another in Ocotlan. These foundations were followed by others in Villa Alta de San Ildefonso, Xustlahuaca, Achiuhtla, Xaltepec, Tecomastlahuaca, Nochistlan, Tilantongo, Cimatlan del Valle by Bishop Alburquerque, Chichicapa, Santa Catarina, Santa Ana, Teticpaque, Tlacuehahuaya, Juquila, and Chuapa.^[81] All, as well as can be made out, were created within the period above named. In 1575 the order laid the corner-stone of another convent in Antequera,^[82] which toward the end of the century found itself at the head of one hundred and twenty religious establishments in this diocese. The creation of a separate Dominican province of Oajaca had been contemplated prior to 1580; but for various reasons the division was not made until Father Antonio de la Serna obtained the final order from the general chapter held at Venice in 1592.^[83]

The Chontales, a fierce people, were brought under subjection to the crown after hard fighting. They paid tribute, but never would countenance the sojourn of Europeans among them, nor dwell in permanent towns. The first Christian churches erected in their country were mere huts of boughs hidden among the ravines, and scarcely distinguishable from the trees and undergrowth. The people would place food for the missionaries on the ground at the entrance of the huts and say to the Indian attendant, "Tell them to eat and go away, for we have no need of their mass." Father Domingo Carranza went among them with his staff and a rosary, attended by his Zapotec servant. At first the Chontales fled from him, and he was reduced to live on wild fruits; but after a while some began to listen, and by spending twelve years among them, he succeeded in converting some.^[84]

The Chinantecs were believed by the first Spanish conquerors to be ferocious giants who would not accept alliance or religion. The Dominican priest Francisco de Saravia was the first Spaniard to visit them. He learned their language, and in four years taught them Christianity, and induced them to live in towns and practise the arts of civilization. He taught their youths to read and write, and to translate into their language a prayer-book.^[85] The Mijes also taxed the patience of the worthy missionaries. When the Spanish arms reached that country the Zapotecs of the sierra and the Mijes were at war. Gaspar Pacheco, sent there by Cortés with a force, found no trouble in obtaining the allegiance of the former with a promise of help to destroy their foes. Being a nomad people, the conquest of the Mijes was a difficult task; it was accomplished, however, with the aid of Father Gonzalo Lucero, whose zeal prompted him to attempt in 1531 their conversion, for which he was given two assistants. The nation being numerous and restless, to keep them in check the Spanish commander founded in their midst the Villa Alta de San Ildefonso with thirty Spanish vecinos, and near it on the west a town of Mexicans, named Analco. The villa was destroyed by fire in 1580, and afterward rebuilt.

The Dominicans in charge of the Chinantecs and Mijes enjoyed, under a royal order of 1556, a yearly allowance of 1,000 pesos besides the necessary oil and wine, church ornaments, etc. The natives were taught reading, writing, and the useful arts by fathers Jordan de Santa Catarina, Pedro Guerrero, and Pablo de San Pedro, and the lay brother Friar Fabian de Santo Domingo.^[86] It was said that Saravia and Guerrero built one hundred and sixty churches in as many towns.

Among the Dominican priests of this diocese who distinguished themselves, and obtained high positions in and out of their order, besides those already named, are Martin de Zárate, Alonzo Lopez, Francisco Ávila, Antonio de la Serna, the two last being natives of Oajaca; Gregorio de Beteta, who became bishop of Cartagena; Pedro de la Veña, made bishop of Quito in Ecuador; Pedro de Feria, afterward bishop of Chiapas; Domingo de Salazar, prior of Antequera, first bishop and archbishop of the Philippines, who died soon after receiving the pallium in Madrid.

Juan Ramirez was a friar of Mexico and provincial, and served among the Muztecs; after which he went to Spain to defend the Indians, and died there. Juan de Bohorques, provincial, was later bishop of Venezuela, and subsequently of Oajaca. Domingo de Santa Ana, noted for his purity, found himself imperilled by the blandishments of a rich and handsome Indian princess, who was desperately enamored of him. As he rejected all her proffered caresses, she one night entered his room, and while he slept threw herself into his arms. Awakening, he succeeded in getting out of bed, and with a shoe beat the tempter till she screamed.^[87] People rushed in from the church and discovered the much abashed cacica; the good father meanwhile looking as if he had been fighting a legion of demons.

Tomás del Espíritu Santo was one of the great lights of the order. Domingo de Aguiñaga was a noted minister and prelate; as prior in Mexico he was exemplary, and as vicar-general much beloved. He was the confessor of Viceroy Enriquez, twice elected provincial, and venerated as a saint. Alonso Garcés was burned to death in Villa Alta de San Ildefonso, in 1580. Alonso de la Anunciacion was killed by the fall of a platform on which he was officiating in Etla, and by which accident over one hundred persons were severely injured. Bernardo de Santa Catarina came to Mexico in 1550, served among the Zapotecs, and destroyed a great number of idols. When he died, February 6, 1592, in Oajaca, the people crowded his cell to cut locks from his hair and pieces from his habit.^[88]

 

The Augustinians having increased their numbers, and made much progress in the foundation of convents throughout the country, under the rule of a vicar-general, dependent of the provincial of Castile, it was decided to create a separate province in Mexico, subject only to the minister general of the order. The division was effected in 1543, and Father Juan de San Roman became the first provincial.^[89] The term of office was fixed at three years. During the second term of one of his successors, Alonso de la Veracruz, strenuous exertions were made by the order to secure for the religious orders the tithes paid by the natives.^[90]

The discipline prescribed by the rules becoming relaxed, to the scandal of the order, Provincial Medina Rincon, a man of much equanimity though capable of sternness when occasion demanded it, summoned to his presence in Culhuacan the offending members and despatched them to Spain. They attempted remonstrance, and even bluster, but the provincial was firm.^[91] So large was the number thus offending that some of the convents had to be abandoned in consequence, but the progress of the order was not retarded thereby, and good discipline was restored. At this time the Philippines were under the province of Mexico, Which supplied them with such missionaries as it could spare. Under Father Adriano's rule the increased number of friars permitted the districts to be divided for more thorough administration.^[92]

Father Veracruz brought from Spain the lignum crucis,^[93] and also a royal grant of the San Pablo building to his order, which met with some objection on the part of the ordinary, but the viceroy favored the friars. They were then assisted by friends, and the provincial built a house for the theological college with accommodations for about twenty religious. Thus was the old San Pablo building brought into use. The establishment soon became one of the most notable in Mexico; a fine library was brought from Spain for it by Veracruz. Father Pedro de Agurto was the first rector. The order did not confine its efforts to the archbishopric of Mexico. It had convents in Puebla, Antequera, Zacatecas,^[94] and Michoacan, which was one of its great fields. The convents in the last-named bishopric were begun in 1537. The first foundations were those of Tiripitío, Ucareo, and Jacona, which till then had been in charge of the Franciscans.^[95] There was for a time some opposition on the part of the bishop, till 1562, when the crown stopped it. After that the Augustinians founded convents in many places within that diocese.^[96] Two deserve special notice; that of Charo, where lived and died Father Basalenque, a celebrated writer of the following century, and that of Tiripitio. Father Veracruz, of grave, austere habits, and very learned, obtained from Emperor Charles a cédula to found the university of Tiripitío, which he superintended from 1540 to 1551, when he was prevailed on to transfer it to Mexico.^[97] The order had in 1596 seventy-six monasteries in New Spain, which early in the next century was divided into two provinces.^[98]

 

The Mercenarios, or religiosos of the order of our Lady of Mercy, were originally brought to Mexico by Hernan Cortés, but finding that field already occupied they proceeded to Guatemala,^[99] where they established a province. Some of their members went to Mexico in 1582 to attend the university. In 1589 a convent was founded in a house bought by the order in the San Lázaro district of the Mexican capital. This convent was erected into a college in 1593, pursuant to a decree of Viceroy Velasco, which was subsequently confirmed by Philip II. The fathers also obtained permission from the king to found other convents in America,^[100] and toward the end of the century one was established in Oajaca. At one time they endeavored to obtain a footing in Yucatan, but the Franciscans prevented them.^[101]

In 1580 was brought from Catalonia in Spain by two rich Spaniards, Diego Jimenez and Fernando Moreno, an image of the virgin of Montserrat, a copy of the one in that country. They built a chapel for it, and endowed it with funds, agreeing to bequeath their estates to the new establishment.^[102] In 1582 the brotherhood of the Descendimiento y Sepulcro de Cristo was established under the advocation of Saint Magdalen.^[103] In 1584 a similar organization was founded under the title of the Cofradía del Rosario. It is related that Friar Tomás del Rosario when very ill saw Lucifer coming toward him with a terrific and threatening aspect. The frightened monk called on the virgin to protect him. She forthwith appeared and takmg his hand in hers, said: "Arise, recite my rosary, and I will favor thee." The devil disappeared and the monk was cured, and from that moment began to exert himself to establish the cofradía, and succeeded in obtaining many brethren. A. silver image costing over five thousand pesos was made. Offerings arrived from all parts, and the worship of the vírgen del Rosario increased rapidly after 1584. A cofradía was soon founded in Puebla, and another in Oajaca.^[104]

In 1588 there were seven nunneries and one school for girls in the city of Mexico, all under the ordinary. One of the nunneries, of the order of Saint Jerome, was used as a place of detention for married women undergoing trial, and for those who had been sentenced for violation of their marriage vows.^[105]

During Bishop Guerra's pastorate was founded in Valladolid, Michoacan, the convent of Santa Catalina de Sena of Dominican nuns. A convent of Capuchin nuns existed in Oajaca at the end of the century, and in 1589 a convent of the order of Santa Clara was founded in Mérida, Yucatan.

 

 

1. The same that was canonized In 1671 by Clement X. and appears in the Roman calendar as Saint Francis Borgia on the 10th of October. Moreri and Miravel y Casadevante, Gran. Dicc., v. 236; Roman Calendar, in Golden Manual, 26.
2. Fathers Segura and Quirós and six others of the order had been recently massacred by the Indians in Florida. Florencia, Hist. Prov. Jesvs, 41-66.
3. The other religious orders and the secular clergy labor earnestly, the council's letter says; adding that if all the priests in Christendom were to come to Mexico, their number would be insufficient to attend to all the countries and people needing instruction. Ciud. de Mex., Carta al Rey, in Florencia, Hist. Prov. Jesvs, 71.
4. Doctor Pedro Sanchez, provincial; Diego Lopez, first rector of the college of Mexico; Pedro Diaz, first master of novices of the province; Hernando Suarez de la Concha, Francisco de Bazan, Pedro Lopez de la Parra, Diego Lopez de Mesa, Alonso Camargo. Brothers Juan Curiel, Pedro Mercado, Juan Sanchez, Bartolomé Larios, Martin de Motilla, Martin Gonzalez, and Lope Navarro. Fathers Antonio Sedeño and Juan Roger, and the brothers Juan de la Carrera, Francisco de Villa-Real, Pedro Ruiz de Salvatierra, temporary coadjutors, and the novice Juan de Salcedo, remaining members of the vice province of Florida, were also placed under Provincial Sanchez. Florencia, Hist. Prov. Jesvs, 78-9; Gonzalez Dávila, Teatro Ecles., i. 34; Fernandez, Hist. Ecles., 132.
5. He was of the illustrious house of the marqués de Santa Cruz, the commander of the Spanish fleet at the famous battle of Lepanto. In order to be accepted as a humble coadjutor, he had concealed his name and birth, calling himself Arana. At his death the provincial desired to have him buried as any other indigent dying in the hospital; but persons of rank and station and the people took the matter out of his hands, and buried Bazan near the high altar of the hospital church. Florencia, Hist. Prov. Jesvs, 108-11; Alaman, Disert., ii. 97-9.
6. Villaseca was born in Spain of noble ancestors. It is unknown when he came to America; but in 1540 he was already wealthy, and the husband of a rich heiress, named Dona Francisca Moron. He was noted for his liberality to the poor, the church, and religious bodies, much of which became public only after his death; a man of few words, every one of which could be relied on. His death occurred at the mines of Ixmiquilpan, Sept. 8, 1580. During his last illness, the chief priests and others of the Jesuit order, whose great patron he had been, were constantly in attendance. His confessor was Father Bernardino de Acosta. In his last days he sent the society in bullion 24,000 pesos, of which 18,000 were for their building, and 6,000 to be distributed among the poor. He left the Jesuit college 8,300 pesos, and for other benevolent purposes 22,100. His gifts to the Jesuits exceeded 140,000 pesos. The remains, interred first with great pomp and honors in the church of San Gregorio, were transferred to that of the Colegio Máximo. Salazar, Méx. en 1554, 251-3; Alegre, Hist. Comp. Jesvs, i. 175-7.
7. Viceroy Enriquez remarked on their first appearance, 'Muy bien se muestra, que son hijos de su Santo Padre, y Fundador Ignacio de Loyola.' Florencia, Hist. Prov. Jesvs, 102.
8. The Dominicans, fearing that the close proximity of the Jesuits would prove injurious to their order, obtained a cédula of May 26, 1573, to compel their removal to another site, on which Father Sanchez afterward founded a college. But the viceroy intervened, and the Dominicans desisted. Ramirez, Not. Mex., in Monum. Dom. Esp., MS., No. 6, 333.
9. In the mean time the fathers learned Indian languages, preached, and taught Christianity to children in Mexico and neighboring towns. Alegre, Hist. Comp. Jesus, i. 151-4.
10. Villaseca purchased the houses adjoining the old ones, which he also conveyed in 1576, and upon them was begun the building of the Colegio Màximo, which in after years has been known as the San Gregorio; the ground being a square of 110 varas; the building of the college and the church was prosecuted simultaneously. Ramirez, Not. Mex., in Monum. Dom. Esp., 333-4. Villaseca, the founder, donated for the purpose '4,000 pesos da oro comun, en plata diesmada.' Alegre, Hist. Comp. Jesus, i. 113-14, also 75-8. A law of November 2, 1576, provided that no literary degrees should be given in that college. Recop. de, Ind., i. 205. A later one, April 14, 1579, made studies pursued in the Jesuit college serve for graduating at the university. It was the king's wish that the colleges should be fostered. Alegre, Hist. Comp. Jesus, i. 160-1. The first rector was Father Diego Lopez, a good preacher, and a man of learning as well as virtue. His death occurred April 9, 1576. Florencia, Hist. Prov. Jesus, 279; Gonzalez Dávila, Teatro Ecles., i. 34; Medina, Chrón. S. Diego, 10. The fathers' labors in that institute were, nevertheless, discontinued in 1580, because they had established seminaries. They were notified by the patrons of the San Pedro y San Pablo that they must either close their seminaries or give up the management of the college. To this demand Father Plaza, the then provincial, and his companions responded by surrendering its keys and retiring from the building, which was in 1582 returned to them. Alegre, Hist. Comp. Jesus, i. 171-2. Ramirez, Not. Mex., in Monum. Dom. Esp., MS., 334.
11. In 1580 the order opened a seminary in Tepotzotlan, with the approval and aid of Archbishop Moya of Mexico, in charge of fathers Hernan Gomez and Juan de Tovar, who knew the Otomí, Mexican, and Masagua languages. Alegre, Hist, Comp. Jesus, i. 188-90.
12. Ramirez, Not. Mex., in Monum. Dom. Esp., MS., 336.
13. The relics were: 11 of apostles; 57 of martyrs; 14 of doctors of the church, and among these one bone of Saint Thomas Aquinus; 24 of holy confessors; 27 of other saints; and the rest of saints who were unknown in this world. Besides the above, the pope made a gift to the college of two bones, one of Saint Peter and one of Saint Paul; a good-sized piece of the holy lignum crucis; one thorn from the redeemer's crown; two relics of Saint Anne, mother of the virgin Mary; and one bone of the patron saint of Mexico, Saint Hippolytus. Some of these relics had been shipped in 1575, in a vessel wrecked on the coast of Vera Cruz, and after some delay were recovered from the sailors, who had appropriated them. Florencia, Hist. Prov. Jesvs, 32849, 359; Alegre, Hist. Comp. Jesus, i. 127, 137-45; Gonzalez Dávila, Teatro, Ecles., i. 38-40.
14. Fathers, Alonso Ruiz, superior, Pedro de Hortigosa, Antonio Rubio, Doctor Pedro de Morales, Alonso Guillen, Francisco Vaez, Diego de Herrera, and Juan de Mendoza. Brothers, Marcos García, Hernando de la Palma, Gregorio Montes, and Alonso Perez. Alegre, Hist. Comp. Jesus, i. 114-15.
15. Fathers Pedro Diaz, Antonio de Torres, Bernardino de Acosta, Martin Fernandez, Juan Diaz, Andrés de Carried, Francisco Ramirez, Juan Ferro, and Alonso Sanchez. The last named became rector of San Pedro y San Pablo; later, vice-president of the Philippines; from thence some years afterward he visited China, and went inland about 70 leagues. He was also in Macao, and exercised much influence over the Portuguese to reconcile them to the annexation of Portugal to Spain. He sailed for Japan, was wrecked on the coast of Formosa, and, finally, with great difficulty returned to the Philippines. His career ended in Alcalá some time after he made in Rome the profession of fourth vow. He was a very austere man. Alegre, Hist. Comp. Jesus, i. 154-9.
16. Sanchez had been, before he was assigned to Mexico, rector at Alcalá. At his death, which occurred July 16, 1600, he was 81 years of age, and had served 50 years in the order. Alegre, Hist. Comp. Jesus, ii. 18, doubtingly gives July 15, 1609, as the date of Sanchez' demise. The viceroy, inquisitors, clergy, and community at large manifested their high respect and love during his last illness, and at his death their deep sorrow. The cortege that accompanied his remains to their last resting-place in the college of San Pedro y San Pablo consisted of the highest dignitaries and officials in the country, both secular and ecclesiastic, and an immense concourse of mourners from all classes. Florencia, Hist. Prov. Jesvs, 377-80
17. Doctor Plaza was a learned man of exemplary virtue and much experience, possessing an intimate knowledge of the spirit of the society of Jesus. Brother Márcos had been a companion of Francis Borgia, his Fidus Achates till the general's death. Florencia, Hist. Prov. Jesvs, 406-7; Alegre, Hist. Comp. Jesus, i. 161-5. The second provincial council of the order took place in Mexico November 2, 1585, Father Pedro de Hortigosa being chosen its proctor at the courts of Rome and Madrid. Alegre, Hist. Comp. Jesus, i. 200.
18. He had been rector of a newly founded college in Madrid. Philip II. sent him to Germany with his embassador; he there rendered important service to the church. While in Vienna the marriage of the Princess Isabel, the emperor's daughter, with Charles IX. of France took place. The emperor attached him to her suite as father-confessor, and he accompanied her to the frontier of France. Finding that the French princes and nobility were not pleased with the idea of a Spaniard holding such a position at their court, however great his merit might be, he begged permission to retire, and returned to Vienna, where he won the admiration of Emperor Maximilian by his piety and wisdom. Alegre, Hist. Comp. Jesus, i. 226-7. Early in 1595 took place in Mexico the third council of the order. Id., i. 251.
19. The order opened a college in Antequera, and in a short time spread its members throughout the diocese. Florencia, Hist. Prov. Jesus, 229-30; Alegre, Hist. Comp. Jesus, i. 96-101, 122-4, 172-3.
20. The patron, Melchor de Covarrubias, died in 1592; he had once presented the crown with 10,000 pesos for the Catholics of France. The king commended him to the viceroy. He gave, besides, 38,000 pesos to two convents. Alegre, Hist. Comp. Jesus, i. 252-4.
21. The bishop added 400 pesos more. The church at Patzcuaro was repaired repaired by the Indians, 500 taking part in the work. Don Pedro Caltzonzi, a grandson of the last king of Michoacan, some years later joined the society, and became a school-teacher. He succumbed in 1575 during the epidemic, while ministering to his sick countrymen. Florencia, Hist. Prov. Jesvs, 218, 20: Alegre, Hist. Comp. Jesus, i. 110-11, 119-22, 127-8.
22. He was a native of Aranda del Duero in Spain; his parents were humble and poor, and, to pursue his studies, he had to beg for alms wherewith to sustain himself. He was a great peace-maker, Having overexerted himself in caring for the Indians during the epidemic, his health failed him, and after much suffering he died. Florencia, Hist. Prov. Jesvs, 282-91.
23. His remains were interred among tke Jesuits as a benefactor of the order. Alegre, Hist. Comp. Jesus, i. 146-7, 173-4.
24. Told those who were eager for Jesuits, 'tubiesen paciencia, que lo que se dilataba no se negaba.' Florencia, Hist. Prov. Jesvs, 209.
25. In 1594 Father Estévan Paez and 37 companions came to swell the number of laborers. Special mention is made of the great services to the Indians rendered by Father Pedro de Morales, the society's proctor at Rome and Madrid. According to Alegre, Hist. Comp. Jesus, i. 275-1, he manifested his interest in the manner that would most quickly enliven their religious zeal. He brought out a large quantity of medals, rosaries, and other objects of devotion which had been blessed by Pope Gregory VIII. The trinkets were distributed to the Indians during the missions yearly undertaken by the fathers of the college of Mexico.
26. During ten years he served the poor in the hospital of Jesus Nazarene; procured the foundation and enlargement of the Jesus Maria convent, and afforded aid to the indigent prisoners in the jail. At this time the idea occurred to him of founding hospitals, and an order of charity for all persons in indigence, Arce, Vida Alvarez, 145.
27. In the small square later called San Bernardo, facing the street of that name and that of Porta Cœli. In 1567, a license was reissued for the foundation of the hospital of San Hipólito, where it was actually erected. Viceroy Enriquez also cheerfully authorized it, and after his departure the hospital was aided by the audiencia. Id., 48-9.
28. Its members were called hermanos, and their superior and ruler had the title of hermano mayor, or chief brother. The vows taken were of chastity, poverty, obedience, and hospitality. The pope on the 20th of May, 1700, instituted the brotherhood with the name of Congregacion de San Hipólito, and under the rule of Saint Augustine. Id., 453-5.
29. His characteristic answer was: 'Que Dios, que era el Patron de aquella obra, daria con qué sustentar sus piedras vivas, que no avia de tener esta obra Patron, sino à un solo Dios.' The sole patron was God's image with the motto 'Dominus providevit.' Id., 80-3, 91.
30. In so doing he formally renounced all legal clauses favoring him, declaring that his poverty was of his own seeking: 'Yo tengo votada la dicha pobreza, que me he donado al dicho Hospital. Y assi no tengo necessidad de propriedad, ni usufructu de bienes.' This great philanthropist died in Mexico, August 12, 1584, aged 70. Id., 75-6, 179. Arce, Juan Dias de, Libro de vida del proximo evangelico, el Vener. Padre Bernardino Álvarez, Mex., 1762, 12mo, 464 pp., 4 leaves and 2 cuts, gives a full account of the life and works of the venerable Father Bernardino Alvarez, founder of the order of Charity and hospitalers in Mexico, under the advocacy of Saint Hyppolytus, and of the progress made by the order, as well as of the objects of its institution. The author held the highest offices in the archdiocese of Mexico, and earlier in that of the Isla Española. Like all works of the kind written in the early days by ecclesiastics it is exceedingly prolix, but at the same time exhaustive of its subject. See also Morelli, Fasti Novi Orbis, 295, 337; Vetancvrt, Trat. Mex., 39-40; Diario Mex., vi. 422-3.
31. Granados, Tardes, 340, says 1586. The founders of the order in Mexico were: Priests, Juan de la Madre de Dios, the prior; Pedro de los Apóstoles, Pedro de San Hilarion, Ignacio de Jesus, and Francisco de Bautista; choristers, José de Jesús Maria, Juan de Jesús Maria, and Hilarion de Jesús; lay brothers, Arsenio de San Ildefonso, Gabriel de la Madre de Dios, and Anastasio de la Madre de Dios. Vetancvrt, Trat. Mex., 36; Medina, Chrón. San Diego, 10; Navarrete, Rel. Pereg., iii. 62. Ponce, Rel., in Col. Doc. Inéd., lvii. 141, says they were distributed between Mexico and Puebla. Turon, Hist. Gen., vi. 199-200. Philip II. in his cédula of June 9, 1585, directed the viceroy to permit this order to preach in the Philippines, New Mexico, or anywhere else that its superiors desired, and to aid its members in every possible way, so that they could make their labors useful. Ramirez, Not. Mex., in Monum. Dom. Esp., MS., 338.
32. Zerecero, Rev. Méx., 5, speaking of them asserts that at one time it owned estates in San Luis Potosí extending from the capital to Tampico, 120 leagues.
33. In the same house where had been the 'Recogimiento de mugeres,' founded by Cipriano de Acevedo y Ovalle, the companion of Bernardino Álvarez. Ramirez, Not. Mex., in Monum, Dom. Esp., MS., 338; Medina, Chrón. San Diego, 11.
34. In 1580 it had more than 80 convents and monasteries at an average distance of six or eight leagues apart. In 1584-5, for causes that will be explained, it had only 69, with a little less than 379 professed friars; of which houses 38 were in the archbishopric, 30 in the diocese of Tlascala, and one in Cuba, which with Florida belonged to the province. San Francisco of Zacatecas and San Salvador of Tampico were custodias under it. In 1595-6, with an increase of laborers, the number of convents had risen to 90, including 14 in Zacatecas and 10 in Tampico. The province also had charge of some houses in New Mexico, of three nunneries in Mexico city, and one in Puebla, and of the college for Indians in Tlatelulco. The province of Peru belonged to it till 1553, and that of Guatemala had been under it 20 years. Mendieta, Hist. Ecles., 545; Torquemada, iii. 303-4; Ponce, Rel., in Col. Doc. Inéd., lvii. 85-7; Vetancvrt, Prov. S. Evang., 24-5; Prov. S. Evang., MS., 1, 2. The following were the rulers that the Santo Evangelio had from its foundation to the end of the 16th century. At first it was a custodia, subject directly to the minister general of the 'minorites.' Custodios: Martin de Valencia, 1524-7; Luis de Fuensalida, 1527-30; Martin de Valencia, 1530-3; Jacobo de Testera, 1533-6- Provincials: García de Cisneros, 1536-7; Antonio de Ciudad Rodrigo, 1537-40; Marcos de Niza, 1540-3; Francisco de Soto, 1543-6; Alonso Rangel, 1546-8; Toribio Motolinia, 1548-51; Juan de Gaona, 1551-2; Juan de San Francisco, 1552-5; Francisco de Bustamante, 1555-7; Francisco de Toral, 1557-60; Luis Rodriguez, 1562-4; Diego de Olarte, 1564-7; Miguel Navarro, 1567-70; Alonso de Escalona, 1570-3; Antonio Roldan, 1573-6; Pedro Oroz, 1576-8; Domingo de Areizaga, 1578-81; Miguel Navarro, 1581-3; Pedro de San Sebastian, 1583-9; Domingo de Areizaga, 1589-92; Rodrigo de Santillan, 1592-5; Juan de Lazcano, 1598-1600; Buenaventura de Paredes, 1600. Mendieta, Hist. Ecles., 540-3; Torquemada, iii. 371-4.
35. Of 24 friars sent out by the king with Father Miguel Navarro, the greater part were drowned, their ship having been stranded on Garden Keys. Franciscanos, Abandono, in Prov. S. Evang., MS., No. 12, 169-77.
36. He had told them to await the king's pleasure. From 80 to 100 friars were then much needed, as also a number of clergymen. The marquis, as early as Oct. 1563, had called the king's attention to this fact, particularly commending the Franciscans, whom the natives preferred to all other priests. He thought, moreover, that the order having neither property nor income, could be more easily controlled, and kept obedient to the royal behests. Cortés, Carta, in Pacheco and Cárdenas, Col. Doc., iv. 457-8.
37. The memoranda of the old convent of San Francisco in Mexico showed entries of contributions of 7,000, 6,000, and 4,000 pesos, and an almost unlimited number of smaller sums, 'de mil, de quinientos, y de mas, y menos ceros, que estos.' Torquemada, iii. 218.
38. In January 1587 the viceroy was directed to continue to them the stipend of 100 pesos and 50 fanegas of maize every year per man, as had been theretofore done with the three mendicant orders, without causing them useless delays. The order was issued at their own request. Órdenes de la Corona, MS., ii. 124; Torquemada, iii. 263-4.
39. The Libro de Recepciones of the convent of San Francisco of Mexico, which in the original is in my library, is full of such declarations.
40. Estatvtos Generales de Barcelona, para la Familia Cismontana, de la Orden de nuestro Seraphico Padre S. Francisco. Mexico, 1585, sm. fol., 125 fol. and 15 l., unpaged. This is a rare work, which contains the general rules of the Franciscan order, decreed by Father Francisco Gonzaga, minister general of the order; later reformed and recompiled by a number of priests who had been deputed therefor, and accepted and approved at the intermediate general chapter of the cismontane family, held at Toledo in the convent of San Juan de los Reyes of the province of Castile, in 1583, and confirmed by the general. The book contains nine chapters of rules, and much other information for the use of the Franciscan order.
41. The cédula was addressed to all orders, including the Jesuits. Órdenes de la Corona, MS., ii. 40.
42. The comisarios generales of the order that visited Mexico were: Alonso de Rozas, 1531-3, who died and was buried in Mexico; Juan de Granada, 1533-5; Francisco de Osuna, 1535-41; Jacobo de Testera, 1541-3; Martin de Hojacastro, 1543-7; Francisco de Bustamante, 1547-50; Francisco de Mena, 1550-9; none chosen till 1561; Francisco de Bustamante, 1561-3; Juan de San Miguel, 1563; Dicgo de Olarte, 1568 — he died; Francisco de Rivera, 1569; Miguel Navarro, 1573; Rodrigo de Sequera, 1576; Pedro de Oroz, 1582; Alonso Ponce, 1584; Bernardino de San Cebrian, 1589; Pedro de Pila, 1595; Diego Mufioz, and Diego Caro, who died in a short while. Mendieta, Hist. Ecles., 543-5; Torquemada, iii. 374-6, 460-1.
43. 'En Palacio todo se iguala, y no ai diferencia de lo Secular á lo Eclesiastico.' Father Torquemada, i. 647-8, in describing this incident, naturally makes out a case for his Franciscan brother, whom he considers justly offended. Rivera after his recall, retired to his province, San Miguel, and never again held office.
44. They had sent two deputies to the chapter, who went from Vera Cruz in the same ship that conveyed Father Pedro de Zárate, the deputy of the comisario general. The former quarrelled with the latter in Habana, and continued their voyage upon another vessel. They were captured by French corsairs, carried to La Rochelle, maltreated, and lost 12,000 pesos and many valuable things in their charge. When allowed to go to Spain, they found there Zárate, who had arrived in safety; and upon presenting themselves to take their seats in the chapter they were not admitted, whereas Zárate was recognized and took part in the proceedings. Ponce, Rel., in Col. Doc. Inéd., lvii. 24, 182-5. On the 28th or 29th of December 1587, owing to violent acts of the civil authorities and others in Puebla toward the comisario general, against which the provisor in the name of the absent bishop had solemnly protested, with excommunication, the provisor caused the lighted candles to be extinguished, the doors of the alcalde mayor, of a delegate of the viceroy, and of the other excommunicated persons, to be stoned; and as he was proceeding, an order came from the viceroy, under penalty of forfeiture of temporalities and of banishment, to raise the interdict for 30 days, absolve the excommunicated, and go to Mexico with the papers in the case to see if his acts were just. The provisor obeyed. Ponce, Rel. in Col. Doc. Inéd., lviii. 310.
45. The whole account may be found in Col. Doc. Inéd., lvii. — lviii., in huudreds of pages.
46. He died in 1558. Beaumont, Crón. Mich., v. 475-8.
47. Beaumont, Crón. Mich., v. 599, has it in 1566; it is possible this was the year when the chapter's decree had effect.
48. Most of them were very old, but they did their best, and indeed accomplished more than many young priests elsewhere. Mex. Rel., in Prov. S. Huang., MS., No. 1, 1, 2.
49. This custom, however, had been discontinued lately. It was clear that the province should be divided into two, each under its own prelate. Ponce, Rel., in Col. Doc. Inéd., lvii. 517-19.
50. Ponce, Rel., in Col. Doc. Inéd., lviii. 101.
51. About 1596 it had 14 monasteries. Mendieta, Hist. Ecles., 545.
52. The exchange was not actually completed till 1578. Arlequi, Chrón. Zac.,
53. In 1736 it already had 54 convents. Arlegui, Id., 51-130; Iglesias y Conventos, 312-16; Mex. Rel., in Prov. S. Evang., MS., No. 1, 1; Beaumont, Crón. Mich., v. 567.
54. The following appear as murdered: Bernard Cossin, a Frenchman, for whom the honor of protho-martyr was claimed, but denied in favor of brother Juan Calero, said to have been the first 'cristiano viejo' sacrificed in New Galicia in or about 1541; Antonio de Cuéllar, Juan de Padilla, Juan de Tapia, Juan Serrato, Francisco López, Juan de Santa María, Agustin Rodriguez, Pedro de Búrgos, Francisco Doncel, Francisco Lorenzo or Laurencio, Pablo de Acevedo, Juan de Herrera, Alonso de Villalobos, Andrés de la Puebla, Juan del Rio, Francisco Gil, and Andrés de Ayala. Of the last-named the Indians who killed him said, 'no habian podido cocer la cabeza.' The murders of Ayala and Gil and Indians in their service was avenged by a force from Guadalajara, and about 900 of the revolted Indians were captured and carried to that city, a number being put to death and quartered. The rest were made slaves, some for life, and others for a term of years. Mention is also made of eight or ten other Franciscans who fell victims to savage fury; their names are not given. Mendieta, Hist. Ecles., 735-68; Torquemada, iii. 606-34; Vetancvrt, Menolog., 15; Fernandez, Hist. Ecles., 158-9; Ponce, Rel., in Col. Doc. Inéd., lviii. 52-3.
55. The first party was that of Father Jacobo de la Testera; the largest, of 30 or 34, came under Diego de Landa; there were several of 18, 16, 12, and 10. Among those friars are worthy of mention, besides Bienvenida and Landa, Gerónimo de Leon, Luis de Villalpando, Juan Coronel, and Pedro Cardete, Cogollvdo, Hist Yuc., 386-58, 388-9, 414-15, 515-31, 552-8, 591-2, 734-5, 758-9; Vazquez, Chrón. Gvat., 536-8.
56. The custodia was erected with only two convents. Mendieta, Hist. Ecles., 382. The succeeding custodios were: Lorenzo de Bienvenida, 1553; Francisco Navarro, 1556; Diego de Landa, 1559; Francisco de la Torre, 1560. Cogolivdo, Hist. Yuc., 268-9, 288-90, 306-8.
57. The second was Francisco de la Torre, chosen 1563, vice Landa resigned; see remarks on relations between Bishop Toral and Landa, Cogolludo, Hist. Yuc., 308, 524; Mendieta, Hist. Ecles., 382-5; Vetancvrt, Chrón. Prov. S. Evang., 24; Vazquez, Chrón. Gvat., 144-8, 179-80.
58. His successors were: Juan de Armallones, chosen 1570; Tomé de Arenas, 1573; Pedro de Noriega, 1576; Hernando Sopuerta, a native of Mérida, and son of one of the conquerors; 1579, Tomé de Arenas, reëlected 1582; Pedro Cardete, 1585; Alonso de Rio-frio, 1588; Hernando de Sopuerta, reëlected 1591; Gerénimo de Leon, 1594, who died the same year, and Sepuerta completed his term; Alonso de Rio-frio, reëlected 1597; and Francisco Arias Bustamante, 1600. Cogollvdo, Hist. Yuc., 307-8, 325-6, 336, 386-8, 393-4, 411-15, 423; Vasquez, Chrón. Gvat., 274; Mendieta, Hist. Ecles., 383, 545-8; Torquemada, iii. 337; Ponce, Rel., in Col. Doc. Inéd., Ivii. 24-5, lili. 382, 394, 479; Fancourt's Hist. Yuc., 166-9.
59. It is reported by Cogollodo, Hist. Yuc., 291, that no diminution was apparent in the convent's granary at the end of the famine. The same writer tells of the virgin of Itzamal, how the image was brought from Guatemala and placed in the convent at that place, where the Indians venerated it. The Spaniards wanted it in Mérida, but their efforts to carry it away proved in vain, the virgin herself resisting. 'No bastaron fuercas humanas para mouerla del pueblo.' Numberless miracles are attributed to this image.
60. Mendieta, Hist. Ecles., 639-67, 677-715; Torquemada, 466-556; Vetancvrt, Menolog., 68.
61. His gift of miracles was made to appear at the Roman curia, and Pope Clement XIII, on the 2d of May, 1768, decreed him duly beatified and canonized, which caused great joy not only in Galicia but in all Mexico, and particularly in Puebla. Rodriguez, Vida de Aparicio, 1-234, with portrait. The city of Puebla formally made him its patron saint. Vetancvrt, Menolog., 17-24; Beaumont, Crón. Mich., iv. 580-4.
62. Eight priests, among them Juan de Ribas, one of the original 12 pioneers, and four lay brothers united in the effort. Mendieta, Hist. Ecles., 623, 668-9; Torquemada, iii. 491-2.
63. In 1576 or 1578 a party of 21 under Pedro de Alfaro came to Mexico. Soon after most of them, if not all, went to the Philippines. Medina, Chrón. S. Dieqo, 8; Ramirez, Not. Mex., 10 Monum. Dom. Esp., MS., 341.
64. It was asserted that they also were bound for the Philippines, but did not go. Ramirez, Not. Mex., in Monum. Dom. Exp., 321, 324.
65. Father Monte was highly esteemed by Archbishop Moya and Viceroy Conde de la Coruña, and often consulted on government affairs, being also intrusted by the former with a delicate commission to Spain and Rome. He was the first visitador of his order in the Philippines, whence he did not come back to Mexico, owing to age and infirmities. Medina, Chrón. S. Diego, 15, 23.
66. Mateo Mauleon and his wife supplied the funds and obtained the honor and right of patronage. Medina, Chrón. S. Diego, 27; Ramirez, Not. Mex., in Monum, Dom. Esp., MS., 341.
67. Ortiz went as a missionary to the Philippines, and later to Cambodge, where he perished at the hands of the Laos. Medina, Chrón. San Diego, 36.
68. This erection of the province was confirmed in the general chapter of the order in Toledo, 1606, together with that of San Francisco of Zacatecas. Medina, Chrón. S. Diego, 40. During the period named the following friars of the order also distinguished themselves: Francisco Torantos, Antonio de Santa María, Cristóbal de la Cruz, Cristóbal de Ibarra, Miguel de Talavera. The last named was a doctor of theology of the university of Alcalá, a man of extraordinary eloquence, who had been the guardian of his convent in Madrid. About 1585 he brought out a party of missionaries, who, after tarrying for a time in Mexico, were most of them sent to the Philippines under Peter Baptist as commissary. Talavera retained a few to help form the custodia, Medina, 15, 23-6; Granados, Tardes, 339.
69. Actas Prov., MS., 1-178. The Actas Provinciales de la Provincia de Santiago de Mexico del Orden de Predicadores, a manuscript of my collection, are the original minutes from 1549 to 1589 of the chapters held by the Dominican province of Mexico, furnishing lists of its members at different periods, where they were stationed, and other information touching that order.
70. Mex. Col. Leyes (1861), Introd. xlvii. Nine members of the order were honored with the office of father confessor of the ruling viceroy. Of those who had passed some portion of their lives in Mexico, four became archbishops; fifteen obtained bishoprics; five were appointed bishops and declined to accept the office; two were governors of the archdiocese of Mexico; and several others were professors of the university. Dávila, Continuacion, MS., 310-11.
71. 1. Thomas Ortiz, who afterward became bishop of Santa Marta; 2. Vicente de Santa María; 3. Domingo de Betanzos; 4. Francisco de San Miguel, who came from La Española; he later called himself provincial of Mexico under an election made of him in 1534. But his claim to the office is denied on the plea that the electoral rules had not been observed. Dávila, Continuacion, MS., 284-5.
72. Pope Julius II. regarded the reasons for the change as good, and ordered the provincial's term to be quadriennial; and the intermediate chapters to be held every two years instead of every year as formerly. The general, Father Vicente Justiniano, by his patent of May 12, 1560, ordered it carried out, and 'el oficio de Prouincial dure quatro años.' Remesal, Hist. Chyapa, 57.
73. His successors were, in the order given: Pedro Delgado, 1538; Domingo de la Cruz, 1541, who declined the see of New Galicia; Pedro Delgado, 1544; he refused the see of Las Charcas; Domingo de Santa María, 1547; Andres de Moguer, 1550; Bernardo de Alburquerque, 1553, later bishop of Oajaca; Domingo de Santa María, 1556; Pedro de la Peña, 1559, who became bishop of Quito; Cristóbal de la Cruz, 1562; Pedro de Feria, later bishop of Chiapas; Juan de Córdoba, 1568; Domingo de Agninaga, 1572; Gabriel de San Joseph, 1576; Andres de Ubilla, 1581, became bishop of Chiapas, and later chosen for Michoacan; Domingo de Aguinaga, 1585; Gabriel de San Joseph, 1589; Pedro Guerrero, 1593; Pascual de la Anunciacion, who after one year resigned; the office then went into the hands of the vicario general and visitador; and Juan de Bohorques, 1599, who afterward was bishop of Venezuela, and later of Oajaca. Dávila, Continuacion, MS., 284-5.
74. The request came from the province in Mexico, whose rulers did not approve of a very extended area, preferring to provide a requisite number of ministers so that every place within its territory could be properly attended to. Dávila Padilla, Hist. Fvnd., 110-11. August 8, 1551, the king ordered that each Dominican friar should be allowed yearly one and one half arrobas of wine for sacramental use. Puga, Cedulario, 182; Remesal, Hist. Chyapa, 532-5.
75. Real Cédula, in Col. Doc. Inéd., xxvi. 205; Puga, Cedulario, 185; Mex. Col. Leyes (1861), i., Introd. xlvii.
76. Fernandez, Hist. Ecles., 106-8, 115; Dávila, Continuacion, MS., 160-2, 307-8; Dávila, Padilla, Hist. Fvnd., 343-91, 468-599; Dicc. Univ., ii. 632; iv. 708; viii. 100-1, 144, 370-1, 528; ix. 143-5, 232.
77. In many places idols were discovered by the priests buried under a cross, which was apparently well cared for and venerated, or under the very altars in the churches, and on which the heathenish sacrifices were sometimes offered. All such idols, in whatever form, were destroyed. Dávila Padilla, Hist. Fvnd., 635-44; Burgoa, Geog. Descrip., Oaj., ii. 387.
78. Deprived of his property and rank by the sentence of the court, he set out on his return to Tehuantepec, and died of apoplexy at Nejapa, a town just without the boundaries of his lost kingdom, where he did not meet with the same distinguished reception as on the journey out. Brasseur de Bourbourg, Hist. Nat. Civ., iv. 825-9. Brasseur calls him Cocyopy.
79. In 1550 the settlers petitioned for a fortress; but the government declined. Mendoza, Rel., in Pacheco and Cárdenas, Col. Doc., vi. 514.
80. Bishop Zárate affirms that the city of Antequera, or Oajaca, was founded on an unsuitable spot with the evil intent of injuring the marqués del Valle, and that the settlers had been the sufferers, for the Indians had increased in numbers and occupied the environs. Thus the Spaniards had no outlet for their live-stock, no pastures, nor lands to cultivate. Carta, in Pacheco and Cárdenas, Col. Doc., vii. 546-51. Father Santa María stated in 1548, that the Indians of Tepoxcolula, a town 16 leagues north-east of Antequera, desired to settle near the monastery, and the bishop would not allow it; a royal decree should be issued permitting it, as it would prove beneficial to the natives. Carta, in Id., 207.
81. Santa Catarina, Santa Ana, Teticpaque, Villa Alta, and Chuapa were mere doctrinas. Burgoa, Geog. Descrip., Oaj., ii. 225-32, 266-73, 280-5, 300-1, 307-11.
82. A rock was chosen on which to build, because of earthquakes. The construction was begun with 15 pesos, and a cart with two mules; at first 1,000 pesos were spent on it yearly; then 2,000, and finally 6,000. All the Dominican houses in Oajaca aided. Remesal, Hist. Chyaya, 713; Burgoa, Geog. Descrip., Oaj., ii. 340.
83. Father Francisco Jimenez was made the first provincial; at his death Alonso de Vayllo accepted the charge, September 29, 1593, and one year later took possession. The first chapter was held in Oajaca April 26, 1595. Provincial Vayllo's term expired September 29, 1597, and Martin de Zárate ruled as vicar-general till April 19, 1598. The second chapter, the first electoral one, was then held, and Father Antonio de la Serna chosen. Remesal, Hist. Chyapa, 711-12. The new province in 1596 had 48 monasteries. Mendieta, Hist. Ecles., 546.
84. Bad health obliged Carranza to leave the field; his successors were the fathers Domingo de Grijelmo and Diego Serrano; after 1595, Mateo Daroca. Burgoa, Geog. Descrip., Oaj., ii. 339.
85. He lived among them 30 years. Several of the chiefs learned to wear silk garments like the Spaniards, to carry swords, and to ride fine mules with elegant saddles and bridles, proud of their good forms and manners, and of their ability to write a good hand and compose well. Burgoa, Id., ii. 289-90; Murguía y Galardi, in Soc. Mex. Geog., Boletin, vii. 205-10.
86. Guerrero was a man of letters, and became the provincial of the order in Mexico, before the province was divided. Burgoa, Geog. Descrip., Oaj., 1. 43
87. 'Le dió tales golpes á la desenrroscada serpiete.' Burgoa, Geog. Descrip., Oaj., i. 88.
88. The following authorities have been consulted on Dominican missionary work in Oajaca: Burgoa, Geog. Descrip., Oaj., i. 34-6, 81-92, 104-8, 149-82, 189-94; ii. 202-50, 265-85, 300-11, 336-40, 387-8, 410-11; Hist. Chyapa, 713-15; Puga, Cedulario, 186; Dávila Padilla, Hist. Fvnd., 238-46, 461-4, 483-6, 504-16, 545-58, 625-50; Gonzalez Dávila, Teatro Ecles., i. 89, 226; Fernandez, Hist. Ecles., 108-12; Dávila, Continuacion, MS., 154, 285.
89. He went to Spain in the same year with the provincials of the other two mendicant orders to represent at court the affairs of the country; during his absence Father Alonso de la Veracruz ruled the province as vicar-general nearly two years; his successors were: Juan de Estacio, 1545-8; Alonso de la Veracruz, 1548-51; Gerónimo de Santi Estévan, 1551-4; Diego de Vertadillo, 1554-7; Alonso de Veracruz, reëlected, 1557-60; Augustin de la Coruña, 1560-3; Diego de Vertadillo, reëlected, 1563-6; Juan de Medina Rincon, 1566-9; Juan de San Roman, reëlected, 1569-72; Juan Adriano, 1372-5; Alonso de la Veracruz, 2d reëlection, 1575-8; Juan de San Roman, 2d reëlection, 1578-81; Antonio de Mendoza, a son of Captain Luis Marin, one of the first conquerors, and María de Mendoza, of the house of the marqués de Aguilar, 1581, who died a few days afterward; Pedro Suarez de Escobar, 1581-4; Pedro de Agurto, 1584-7; Luis Marin, a brother of the late Father Mendoza, 1587-90; Juan Adriano, reëlected, 1590-3; Gerónimo Morante, 1593-6; Juan de Alvarado, a cousin of Pedro de Alvarado, 1596-9; Dionisio de Zárate, 1599-1602. During 12 years till the election of Adriano, the provincials chosen were natives of Mexico. Father Luis Marin tried to check that partiality, and thus do away with all spirit of jealousy. Grijalva, Crón, S. Augustin, 185-213; Mich. Prov. S. Nicolas, 112.
90. Through the efforts of Veracruz the Indians were much favored in the matter of tithes. He was one of the most learned as well as pious and industrious men the religious orders had in Mexico. After the expiration of his second triennial he went to Spain in 1562, and was the object of high consideration at court. He declined the mitre of Michoacan as well as the office of comisario general of New Spain, Peru, and the Philippines, with residence in Madrid, and a salary from the royal treasury equivalent to that of the Franciscan comisario. While in Madrid he was prior of the convent there and visitador of New Castile; finally, the general made him vicar-general and visitador of New Spain and the Philippines. After a sojourn of 11 years in Spain he returned to Mexico. He served his fourth term as provincial, and then retired to the convent im Mexico, where after a lingering illness he died at the ripe age of 80. His remains were buried in the chapel of the San Pablo College, founded by him. Mich. Prov. S. Nicolas, 33-40; Grijalua, Crón. S. Augustin, 145; Salazar, Méx en 1554, 57-66.
91. 'Vayanse con honra, si no quieren q los embie con deshonra,' he sternly told them. The priests must have continued in their misbehavior in Spain, for the provincial of Castile wrote to Medina Rincon to tell him beforehand something about their character when such friars were sent back, using the quaint expression, 'quando embiase Frayles semejates dixesse. Agua va.' Grijalua, Crón. S. Augustin, 123.
92. Some of the priories retained 40 towns in their charge, others 60; and these at first had been ministered to with great difficulty. Toward the end of his term the same provincial laid before the chapter an order of the general making the provincial's term four years; for himself he declined the extension, and discountenanced the innovation. Grijalua, Cron. S. Augustin, 140.
93. On placing it in the convent's church the archbishop assisted, a high mass was celebrated, and the bishop of Puebla preached the sermon. After the ceremonies were concluded the archbishop asked for a piece of the sacred wood for his cathedral, which being granted, the ceremonies were repeated. Gonzalez Dávila, Teatro Ecles., i. 35-6.
94. Gonzalez Dávila, Teatro Ecles., i. 226.
95. The Austin friars were a hard-working body and very successful in their labors among the Tarascos. Sin. Mem., MS., 1; Mich. Prov. S. Nicolas, 78, etc.
96. Previously to the trouble it had houses in Guachinango, Charo, Quitzeo, Guango, Yuririapúndaro, and Valladolid. Afterward one in Cupándaro, Tzrosto, Patzcuaro, Chucandiro, Tinganbato, San Felipe, Undameo, and San Luis Potosí. In 1573 the Franciscans turned over to the order the convents at Tonalá and Ocotlan. Mich. Prov. S. Nicolas, 69 et seq.; Beaumont, Crón. Mich., 470; Morelia, in Soc. Mex. Geog., Boletin, viii. 629, 633.
97. The order had other men of distinction in Mexico, aside from those already named for services in the province. Father Gerónimo de Santi Estévan was one of the missionaries who went with Lopez de Villalobos to the Philippines; he wandered seven years without attaining his object, travelled around the world as many more, and returned to Spain by way of the Fast Indies. An humble disciple of Christ, he was always ready to sacrifice himself in the cause of the master. He died at the age of 77 after passing 55 years in spreading the gospel. Andrés de Mata, Juan dela Veracruz, Juan Perez, Gregorio Rodriguez, and Pedro García. Grijalva, Crón. S. Augustin, 134-5.
98. A party of 28 Austin friars passed through Mexico in 1580, and embarked at Acapulco for the Philippines. Mendieta, Hist. Ecles., 546.
99. I sce, however, that on the 4th of August, 1533, some friars of the order came to Mexico to found a monastery, as they said, for the spiritual benefit of the Spaniards and Indian conversion. They asked the ayuntamiento for the grant of a site. The petition was referred to a committee of one alcalde and some regidores, with instruction to report. Another entry of the book of that corporation says that the site was granted. Mex. Col. Leyes (1861), i., Introd., xxxviii. — ix.
100. Vetancvrt, in Monum. Dom. Esp., MS., 36; Medina, Chrón. S. Diego, 10; Soc. Mex. Geog., Boletin, 2a ép., i. 729.
101. The comisario and definitorio of the Franciscans, on the 1st of Feb. 1547, wrote the council of the Indies from Mérida, and among other things suggested to reform, 'una órden de Mercenarios que por acá anda, ó sean echados de la tierra.' It seems the Mercenarios did not take root. Extract. Sueltos, in Squier's MSS., xxii. 101.
102. A brotherhood was organized, and the pope granted it the same rights enjoyed by the one in Catalonia. Iglesias y Conventos, 113-14.
103. Dávila Padilla, Hist. Fvnd., 561.
104. Fernandez, Hist. Ecles., 99-10.
105. The convent of Jesus María, finished in 1588, was built for the poor descendants of the conquerors and early settlers. Gonzalez Dávila, Teatro Ecles., i. 38; Sigüenza y Góngora, Parayso Occid., 5-11.