HISTORICAL SOCIETY OF NEW MEXICO. No. 7. THE FRANCISCAN MARTYRS Of 1680. Funeral Oration over the Twenty-one Franciscan Missionaries Killed by the Pueblo Indians, August 10, 1680. Preached by Doctor Ysidro SariKana y Cuenga, March 20, 1681. SANTA FE, N. M. New Mexican Printing Company 1906, HISTORICAL SOCIETY OF NEW MEXICO. No. 7. THE FRANCISCAN MARTYRS Funeral Oration over the Twenty-one Franciscan Missionaries Killed by the Pueblo Indians, August 10, 1680. Preached by Doctor Ysidro Sarinana y Cuenca, March 20, 1681. Of 1680. SANTA FE, N. M. New Mexican Printing Company 1906. OFFICERS OF THE HISTORICAL SOCIETY OF NEW MEXICO. 1906. President — Hon. L. Beadfoed Peince, LL. D. Vice-President — Hon. William J. Mills. Corresponding Secretary — Miss Bertha Staab, Eecording Secretary — William M. BeegeRj Esq. Treasurer — Col. Max Fbost. Curator^ — ^Me. Henet Woodeuff. PUBLICATIONS OF THE SOCIETY. No. 1. — 1881— Inaugural Address of Hon. W. G. Eiteh. No. 3.— "Kin, and Clan," by Adolph F. Bandelier. No. 3.— 1896— "The Stone Idols of New Mexico." (Illus- trated.) No. 4.— 1903— "The Stone Lions of Cochiti," by Hon. L. Bradford Prince. No. 5. — 1904 — Biennial Eepbrt; English. No. 6. — 1904 — Biennial Eeport; Spanish. No. 7.— 1906— "The Framiciscan Martyrs of 1680." PREFACE. This Sermon is one of the most interesting documents connected with earlj' New Mexican liistory, as it gives a cotemporary account of the killing of the twenty-one Fran- ciscan missionaries, who lost their lives at the opening of the Pueblo Eevolution of 1680, on August 10th. The list which it conitains of those Christian martyrs is beyond quesition exactly correct, as it comes from their brethren of the Order of St. Francis; and the statements of the Sermon set at rest any doubts that existed as to the cause of the uprising, and show that i't was principally religious'. 'No copy of this Sermon existed in New Mexico, and none has been: obtainable in the City of Mexico for many years; so that it is considered a piece of special good for- tune that this copy was found in Santiago de Chile and obtained from there. It is imderstood that there is only one perfect copy available in South America, and that is val- ued at one thousand francs. The one acquired had been somewhat injured by mice, though not enough to lessen its practical usefvilness, and its price was therefore with- in the means of the Society. In publishing this edition of this Sermon, in English, the title page is reproduced in full as a specimen of the original typography. The reproduction is necessarily re- duced in size, but shows this typography clearly, and the work of the mice in tlie upper corner. The capitaliza- tion, and the spelling of proper names, are preserved; and the Latin sentences printed in italics are those which are similarly distinguished in the Mexican edition. The memorial service was held in the Cathedral of the City of Mexico in the presence of the Viceroy of New Spain and other high officials, March 1, 1681, and the Sermon was published during the same year, with a pre- liminary address to the King by Franicisco de Ayetb, Franciscan Visitador of the Custodia of New Mexico; a certifieate of approbation from Bernardo Pardo, the Pro- vincial head of the Societfy of Jesus in Mexico; and other introductorv documents. L. B. P. ■ «4 «6i QVE DIXO EL DO D. Y S I D R O S A R I N A N A, Y € V E N C A Chatitre de la Santa Iglcfia Metrouolicana dc.|^ Mexico CjfliedraiicodePrimadeSagraaliEfcriiaraen e> la RcalViiiterfidad.CalificadoTde! f ribunai Jel Santo ^> Officio de la Inquificioti, y EvaminadorSyiiodai del f*' . Ac<;cbifpado. . Prefentecl Ex.'"VPSenor Marques dclaLaguna, ^ ConjiedeParedesjVirrey delta Nueva-Elpana. t» £jV /iis Exeqmas icveinttj -vn ReRgiofos de la Renular ^ Obfervancia delSerafhm V. S. Francifco , pie wurtercn |? atmitos deks Indies Jfoji-atas de la N»e-oa -Mexico, ^ tn die's dt Agofio del Ario de i. Imprimela,y Dedicalai IaCaTholica,y Real %. ^ Mageftadde^IReyN. Senor ' D. C arlos Segvndp | ( que Dios guardc- ) ' . El R.P. PrcdicadorFr. FRANCISCO AYETA, . . CuftodioliabituaideaquellaCuftodia.a^hialVifuadcr ^ declla.yComifrario General delSanlo Officio dcia ; liiquifidon dela K\t«va-Efpana, I* En Msxico.iior la VuidaiJe Bcrnjrdo CaUci On,35o di-"j4St St SERMON IN DOMINO CONFIDO. "In the Lord put I my trust. How say ye to my soul, ' Flee as a bird to the mountains?" (From Psalm XI.) In the Lord put I my trust; I put my trust in the Lord. How then dost thou say to me that I should imitate the cowardice of a bird, and that, with fear giving me wings, I should flee to the mountains ? Who, with such a courageous and generous resolution, founded not on his own strength, but on his confidence in God, resolves boldly to face all danger, disregarding the counsel of those who advise him to avoid every risk ? Thus literally speaks David, who, when pursued by Saul, resists the counsel of those who would persuade him to return to Judea, where the fury of his enemy con- cealed by craft and cunning, menaces him. Thus speaks, allegorieally, Christ, our Lord, returning with noble intrepidity to Jerusalem, where the cruel in- gratitude of the Hebrews treacherously lays wait for him. Thus speaks the tropological understanding of the Cath- olic pursued by impiety. Thus speaks the Holy Eeligion of the most Glorious Patriarch and Seraphic Padre, St. Francis, which, though cruelly persecuted by confederated evil, yet regardless of this temporal life, in order that the glory ol God should suffer no detriment, determined to bare its breast to all dangers, and went again to the same place where it had already experienced the danger and where the blood of its sons had been wickedly shed, and refused to be infiueneed by those who with specious reasoning would dissuade it , from returning. Thus says Jansen, in the argument of the Psalm: "Se se hoc Psalmo consoldri potest justus quisque, cui suor- detur, ut propter impiorum molestias, et persecuUones_, derelinquat locum suum, impiisque cedat cum detrimento gloriae Dei." Insisting, tlien, on tliis tropological or moral sense, let us see on what reasons the counsel which those who would have persuaded David to escape like a coward from the persecution of Saul, was founded. In truth, the Prophet explains this in such a way that .it seems simply a description of the sad event which we mourn over to-day. Is not this a secret conspiracy of the Indians of New Mexico, who, departing from the Christian religion, secretly prepared the bow and treacherously made ready the arrows within the quiver, ungratefully designing them for the innocent breasts of the sons of Francis, who with rectitude of heant, as Ministers of the Gospel, were instructing them in the knowledge of God; and this with such artful dis- simulation that it was concealed till the moment of exe- cution, no premonition coming before the blow itself, when on the same day, twenty-one Ministers of the Gospel were cruelly slain. I do not know any better way in which tliis event can be expressed, in other words, than in those which the Prophet adds as those which were used to him by the men who would dissuade him from returning to Judea: "Quonian ecee peccatores intenderunt arcum, paraverunt sagittas suas ini pharetra, ut sagittent in obscure rectos corde." "For lo, the ungodly bend their bow, and make ready their arrows within the quiver; that they may privily shoot at them which are true of heart." The most lamentable parti of this sad event was that everything which the merciful hand of God, by the medium of his Ministers, in a hundred years* had brought to per- fection, whether in spiritual matters, in adding to the Church such a number of sons, begotten by the Gospel *Original Rote to Sermon — The first Religious entered 'New Mexico in the year 1581. Torquemada 3-p. lib. 21. c. 9. 9 to fervent devotion in this Sacred Religion; or in mate- rial affairs, of so many Temples, erected, and so appro- priately furnished; all was destroyed in one day. So, also, the Prophet, talking with G-od, laments the mysterious dispensation in these words: "Quoniam quae, perfecisti, destruxerunt." As if he would say, "Ah ! Lord, they tell me not to return, because those ingrates, bar- barously and impiously breaking Thy holy laws, and dis- regarding Thy Gospel, pursue Thy servants even to the death, destroy everything that has been erected and burn Thy temples to ashes." Almost all this, Jansen says in his paraphrase of this verse: "Quoniam quae perfecisti destruxerunt. Leges, quas servandas constituisti, impii dissipaverunt, legibus que tuis neglectis, inique justos persequetur ad mortem." Giving careful attention to the words of the Royal Prophet, and having consulted with diligent study the Doctors who have expounded them, they lead to the chief intent of my oration: That we bear in mind all the de- plorable circumstances of the case, which we lament; and comfort ourselves in pious confidence of that! better life, to which those who died at the hands of such sacrilegious impiety have passed. "The ungodly," says the text, "bend their bow and make ready their arrows within the quiver, that they may privily shoot at them that are true of heart." These are the words translated into Spanish from the Latin: "Quoniamecce peccatores uitenderunt arcwn, paraverunt sagittas suas in pharetra, ut sagittet in .obscuro rectos corde." But, to give more attention to the signification tharn to the sound, the phrase "in obscuro" means, as it is ex- pounded by Lyra and Dionisio Cartusiano, "Latenter et insidiose;" as this is the sense intended to be conveyed: "They prepared the arrows and made ready the bows with such caution, that, concealing the intent! and deceiving as to the object, the notice came at the same time as the wound." It could not come sooner or later, as it was borne on the swift wings of the arrows, which were al- readv on their mission of destruction. 10 That Kingdom was then, as the GovexDor says, in his letter of Septtember 8th of last year, "entirely foreign in character from the event which was so soon to occur, judging from the peace and tranquility which prevailed." He speaks of what appeared as the outward cloak of hypoc- risy. Everything seemed to be peaceful outwardly; but inwardly all was rabid passion, instigated by the devil; for, on the 10th day of August, dedicated by o*r Holy Mother Church to the honor of the Most Glorious Spanish Protomartyr, St. Lawrence, the fury of the nefarious sac- rilegious wickedness, which had been hidden in the quiver of the heart, suddenly broke forth. On this day, the venerable Padre Pray Juan Bautista Pio, a native of the City of Victoria in the Province of Alaba, having gone to celebrate the holy sacrifice of the Mass at the Pueblo of Tesuque, which is a mission of the City of Santa Pe, the Capital of that Kingdom, was killed by the Indians of that very pueblo. This is the death which is first mentioned in the authen- tic accounts of the conspiracy. If confederated cruelty was wickedly pursuing innocence, it is clear that there had to be a Pio as the first! target of the arrows which impiety and apostasy shot against the Christian Eeligion. Passing from sacrilege to robbery, they carried away the scanty supplies which the Convento had for its own subsistence, and like the wicked m the proverb, without knowing who pursued them, they fled to the mountains. ' "Fugite imius nemine persequente." Proverbs 28 :1. On that same morning they killed in different and dis- tant Conventos twenty other Religious. In Santa Cruz de Galisteo, the Eeverend Fathers Pray Juan Bernal, the actual Custodian, and Pray Domingo de Vera, natives of the most noble City of Mexico. At San Bartolome de Xongopavi, the Eev. Padre Pray Joseph de Truxillo, a man of exemplary virtues, the knowl- edge of which induced the higher Prelates to elect him First Guardian and Prelate of the Convento of San Cosme without the walls of this city, when it was erected as a 11 memorial, under the title of Nuesfcra Senora de Conso- laeion. At (the Oonvento of Porciuncula, the Eev. Padre Fray Fernando de Velaseo, who had served thirty years as a missionary in that Holy Custodia; both of these latter be- ing natives of Cadiz. In that of Nambe, the Eeverend Padre Fray Thomas de Torres, a native of Tepozotlan. In that of San Ildephonso, the Eeverend Parde Fra-y Luis de Morales, a native of Ubeda or Baeza ; and in com- pany with him, the brother Fray Antonio Sanehes de Pro, a native of this city, who from the order of the Des- ealces passed to the Observancia, with the object of going to serve in that Holy Custodia. In that of San Lorenzo de Pieuries, the Eeverend Padre Fray Mathias Eendon. In that of San Geronimo de Taos, the Eeverend Padre Fray Antonio de Mora; both the last named being natives of the City of Los Angeles ; and in the same Oonvento de Taos, Brother Fray Juan de la Pedrosa, a native of Mexico. In that of San Marcos, the Eeverend Padre Fray Man- uel Tinoco, a son of the Province of San Miguel in Estre- madura. In that of Santo Domingo, the Eeverend Padres Fray Francisco Antonio Lorenzana, a native of Galicia; Fray Juan de Talaban, Cust'odio habitual, a native of Seville, who had been a missionary almost twenty years, and Fray Joseph de Montesdoea, a native of Queretaro. In that of San Diego de Jemez, the Eeverend Padre Fray Juan de Jesus, a native of Granada. • In that of San Estevan of Acoma, the Eeverend Padre Fray Lucas Maldonado, Difinidor actual, a native of Tri- bugena. In that of the Purisima Ooncepcion of Alona, the Eev- erend Padre Fray Juan del Val, of the Kingdom of Castile. In that of Aguatubi, the Eeverend Padre Fray Joseph de Figueroa, a native of Mexico. In that of Oraibe, the Eeverend Padre Fray Joseph de 12 Espeleta, Custodio habitual, a native of Estela in. the Kingdom of Navarre, who had been thirty years a mis- sionary, and the Eeverend Padre Fray Agustin de Santa Maria, a native of Pasquaro. ■ Now then, all of these murders were committed on the same day. It is clear that to attain that result, the Rep- arations mustl have been made long before. How, then, can we best explain a revolutionary uprising so long pre- meditated and so carefully concealed? How explain that deceptive humility and ceremonious submissiveness so ob- servable among the Indians on the 9th of August, and that insane fury which characterized them on the lOtli? Not in any ot'her manner than that which follows : The very instruments that they used are the best hi-eroslyphics or emblems of the secret deceptive simulation witli which they proceeded. The quiver in which the arrows are hid- den is the symbol of dissimulation, in which treason is concealed; and thus in the metlaphor of the quiver, the Prophet describes it: "Paraverunt sagittas suas in phn- retra." Daughters of the Quiver, Jeremiah called the arrows in Chapter 3 of the Book of Lamentations: "Tetendit m-cum suum, at posuit me quasi signum. 'id sagittam.'L Misit invenibus nieis filias pharetrae suae." I see that in this place Jeremiah uses the words "Quiver of Grod," "pharetrae suae," for those most mysterious Divine Judgments and secret designs from which God ]iermitted that He should suffer, like arrows which pierceS Sim through, in all the calamities, which in His persecu- tion afflicted Him. And thus says Saint Jerome, "Pha- retra Dei est ocultum Dei indicium." But the same quiver which symbolizes the mysterious judgment of God in the sufferings of His Servants, may also be a symbol of the dissimulation with which those who malignantly pursue them hide their depraved intentions; as the bow which in the hands of the sinner represents the- cunning of malignitty; "Peccatores intenderunt ar- cum;" and in the hand of God, where Jeremiah looked upon it, pointed in an entirely different direction, to the persecution which His Providence permits. "Tetendit ar- cum suum, c§ posuit me quasi signum ad sagittam." 13 Daughter of the Quiver is tlie name used for the ar- rows, because they are in it! as in the womb, which eoa- eeals them, until, when they are placed on the bow-string, the power of the hand which shoots them brings them to light. The Doctissimo Padre Martin Del Eio remarks, "fiUas pharetrae vocat more liebraeo sagiitas, co quod in pharetrao ohservatae, veJut in utero custodiantur, & inde promptm, velut proles in lucem mittantur." And it may even be that from the Hebrew source came the phrase used by Horace, who calls a quiver full of arrows a womb preg- nant with darts. Au- observation of the same Doctor, not alluded to before by the commentator of this poet is the following : "Nec venenatis gravida sagittis, "Fiisce, pharetra." The Quivers, then, which were arranged beforehand, were symbols of the treason which they eoneealed ; because that as one hides the arrow in the quiver until the occasion ar- rives for the shooting to bring it to light, even so in these men, the treason concealed in their depraved souls was hidden until the appointed day in which their fury broke forth unexpectedly and swiftly. "]^t inde promptae, velut proles in lucem mittantur." But even a clearer symbol of their treason was the arrow. Who does not know that naturally submissive manner in which the Indians, before the Spaniards, and especially before the Ministers of the Word, humiliate themselves in outward observances in which they profess obedience with bowed heads. In giving attention to the ceremonious man- ner of this obsequiosness truly one might say that they arch themselves, because they bend themselves like bows. It is plain that on the 9th day of August, adding artificially to their natural manner in order the better to conceal their intentions, they made use of these ceremonies before those Keligious Ministers of the Gospel. Of each one of those Indians, individually, the author of Eeelesiastes seems to have been speaking, in Chapter 12, when, as if speaking to each of the Missionaries, he says: "Et si liuniiliatvs vadat curvus, advice ammum tuum, et custodite ad illo." "Although obsequiously luimbling In'mself. he bends be- 14 fore Thee, or bending with reverence he humbles himself, take good heed and guard Thyself from him." The erudite Padre Salvador de Leon, of the Sacred So- ciety of Jesus, speaking of these words, says that the word "curvus" applies equally to the deceptive enemy and the bow, for, while the wood is useless for shooting while it is straight, and then gains in power the more violently one pulls the string and bends the bow, thus a concealed treason succeeds best when it bends the body with most affected humilitj'. "Similitudo aucus haec est, ut cum armatur, incurvatur ad jacienda majori impetu sagittam, sic inimicus sim- ulatus." And in whom, let me ask, can the craft of treason find with most certainty the victim of its blow? In the true of heart; "Ut sagittent in obscuro rector corde." If righteousness is opposed to duplicity, how much more is the soul which is true and pure, less suspicious and less fearful of those whom it believes to be thankful for bene- fits bestowed. Says the same Doctor, referring to another texti, which agrees with mine, from the same Prophet : "JJt sagitteni in ocultis immaculatum. Immaculatum vocat nihil tale suspicantem, nihil ciusmodi ab illis timentem. Facilius immaculatus et simplex insidiis, et fraudihus capitur." By this the target experiences the certain fury of the arrows, for they are directed against the guileless breast of a pure religion. Let us give attention to and admire the case of the Ven- erable Custodio Pray Juan Bernal. The Indians entered his cell, telling him that the Pueblos of the Province had risen in revolt, and that they were of a "bad heart," an idiomatic phrase in their language by which they signi- fied that they were of bad inclinations or intentions; that they had thought it best to give this information of the conspiracy in order that he might send notice of the facts to the Governor, and that, if he would write it immediately and would give them the letter, they would carry it to the Governor themselves in testimony of their fidelity. He made it and gave it to them ; but scarcely had they received 15 it, when with the cruelty of barbarism and with atrocious sacrilege, they took his life. "Facilius immaculatus, et simplex insidiis, et fraudibus capitur. It is right that we should shed tears of tenderness over the death of these martyrs, and the sigh of sorrow should take the form of funeral demonstration'. But even over sorrow, consoling thoughts should prevail, from the well- founded hope that those who have thus suffered have passed to the better life. In the Tory letter, placed by Jeremiah, before the verse in which he laments the persecution of Christ and his Church, which be prophetically saw in the future, he man^ ifests in words appropriate to alleviate the sorrow and pain of the heart, a mxystical reason for moving to consolation. In< this verse, in which, under the metaphor of the arrows which pierce, his compassion gives rise to sighs and tears over the persecution of Christ and the tribulation of the Church, "Missit in renibus meis fiUas pharatrae suae," he places the Hebrew letter of the alphabet "He" where this letter gives an emphatic warning. "He" is very appropriate for the sorrows of those who lament, just as the similar sound in Latin, "Hei" which is an, interjection expressive of sadness and a representa- tive of sorrow. But as this very letter, like all the other Hebrew letters, has its appropriate significance, what is the meaning of the letter 'He?" The same as that of the Latin word "Vivo/' "I live, I have life." So then, in the ease of a verse whose words signify future persecution of the Faithful, under the metaphor of arrows, which pierce them, why then does he place before it a let- ter which signifies "Life?" For this precise reason, be- cause this suiJering is joyous — it is the sure road to life; because the better title corresponding to such deaths is to call them lives. On this subject, Cardinal Hugo says : "Misit in renibus meis filias pharatrae suae. Huic cloMS- ualae, praeponitur He, quae interpreiatur vivo, velesse, et 16 recte, quia hie agitur de tribulation ibus Christi, et Bc- clesiae." In the obsequies, then, of these religious men, Ministers of the Gospel, killed through the violence of a secret con- federated apostasy, Jeremiah lends to our sorrow and tie our confidence, this letter "He " in order that with it, at the same time that our sorrow weeps over the death, we may be consoled by our hope of a better life. This hope of the better life is much strengthened by the manner of their death. For, though to declare it mar- tyrdom, as I have said, is a matter which belongs ex- clusively to the sovereign judgment of the Holy Apostolie See, without whose supreme determination, our expressions are merely human and fallible; yet, remembering all that and limiting ourselves to what is permissible to the pru- dent human judgment, wo may say that their lives were sacrificed to simply hatred of the Christiam Eeligion; and as this was the motive of the conspiracy, it is natural for Christian men, priests and Religious, to believe that, out of respect for the Faith, they should feel an affection for the dead who thus suffered. If the hatred of the conspirators distinguished as to per- sons, they would only kill those whom they dislike; exe- cuting their intention on some and not on others. _ But they did not hate the individual, but only the Chris- tian, as the Jemez Indians clearly explained to the Vener- able aged Fray Juan de Jesus, when gathering in the plaza of their pueblo they separated themselves into two parties, some in favor of killing- him and others of defending him ; and seeing the danger of many deaths which was occasioned by their dissension, he said: "Children, I am a poor old man, do not fight, do not kill each other in order to pro- tect me; do wlvat God permits." ,\nd then, piercing him through with a sword, and giving him numberless blows with macanas. they took his life. I have enlarged on this human probability, in mv dis- course, because, if the hatred had existed against individ- uals, they would not have made contemptuous ridicule of sacred things ; and would not have intoned with mockery and scoffing the Alabado (hymn sung in honor of the Sac- 17 ramcnt) and the other prayers of the Church, as the Gov- ernor states in his letter; nor would they have burned the Temples. So then, their mad action came from a hatred of the Eeligion; and as at the same time that the Ministers, who were living Temples of God, were sacrificed by the strokes of the arrows, so likewise the material temples were reduced to ashes by the voracity of the flames, so that the words of the Prophet might apply to this terrible havoc : "Sagittae potentis acutae cam carbombus desolu- toriis." Speaking, then, without going beyond limits, and con- sidering those Venerable Men in their conflict with per- secutio'n, and in the anguish which they snfEered, permit me to express this thought: That in the circumstances in which the wounds caused suffering, they filled up the measure of what was lacking in the suffering of St. Francis from his wounds. For the purpose of 'this discourse it is important to con- sider the benefits which those Indians had received from the Ploly Eeligion, as well in temporal matters as in spirit- ual_, which were so ungratefully returned. The least is, and this certainly is much, to take them out from the treacherous forests where they lived like wild beasts, to a civilized life, when they were exposed to all the inclemency of the weather and were wandering naked through the woods, tio teach them the cultivation of tlie soil in order that it might furnish an abundance of food, which their labors and the toils of the household had afforded to 'them before that time only in great scarcity. The greatest is in instructing them in the knowledge of God, bringing them to the Clnireh for the Waters of Bap- tism and keeping for their benefit, during a hundred years, a sufTicient number of Ministers for the administration of the Holy Sacraments at such extended distances. T suppose also that Saint Francis wounded is a living copy of Chri-;t wounded. For this, that wonder of our century in the Oratoria, that palm of all times in the pu- pit. the Eeverend Padre Antonio do Yieyra, of the Sacred Society of Jesus, in a sermon on the wounds (Llagas), which he preached at Eome on this text from St. Paul: 18 "Ad impleo ea, quae dessunt Passionum Christi in came mm." (Colos. 1.) He discoursed concerning two impres- sions of the wounds of Christy one in his own body, the other in that of His Servant, Francis. And as, when an impression is repeated, the defects which occurred in the first are corrected in the second, it was made tlie effort of iiis oration to argue that in the wounds of St. Francis, some errors were amended, not. of the original, but of the impression; because tiiat in the wounds of Christ there were not, nor could there be, defects to be corrected. That there, on Calvary, those who made the impression were the Ministers of the Synagogue, armed with anger, injus- tice, cruelty and hatred ; but in the wounds of St. Francis, there was only the impress of Love. I am well assured that it was from the peculiar tender- foess of Christ, that He wished that only by His love there should be given the second impression of His wounds in the body of His Servant; however, I would say, that for the reason that in the wounds of St. Francis, Love was the only impresser, something of suffering was lacking in them which Christ suffered in His, because that in those of Christ, together with the love of the Father which wounded Him for our benefit, there existed also the hatred of those who imposed the impression, and the ingratitude of men. The sin which is committed by the persecutor is not loved by God ; but the patience of the persecuted He loves ; and thus we see one of the most admirable points of his most high Providence, that without loving the wrong of the hand which wounds. He may love the suffering of the wound. But however much the ingratitude of those who wound may increase the agony of him who suffers, without doubt, he sufiers most who receives wounds from both hands; from the hand of G-od who loves while bestowing suffering and also from the hand of man, who ungrate- fully causes it; and if not, let us observe the words of Christ in Psalm XLVIII, where in considering his afflic- tions He says to the Father : "Quoniam quern tu pemisisti, persecutisunt, et super dolorem vulnerum meorum addi- derunt." 19 "They persecute him whom Thou hast wounded, and add sorrows to the suffering of my wouuds." Observe the difference in the words. Of the Father, He only says that He wounded Him "percussisti." Of His enemies,- He says that they persecuted Him, "persecuti." Because wounding may be done in love, but persecution cannot exist without hatred; and as to persecute where one ought to love, was to add the sorrow for ingratitude to the suffering of the wound, Christ says, that those who persecute Him ungratefully add this sorrow to the suf- fering of His wounds; "Et super dolor em vulnerum me- orum addiderunt." Now, Saint Francis wounded is the image of Christ wounded; if we examine him, himself, we see that some- thing is lacking in the copy to make it exactly like the Original. There is no doubt of this, as in his body Love was the only impresser of his wounds; as Juan Bautino expresses i't, "in Christo invidiam et amor haec fecerunt, invidia Judaeorum, et Charitas Bei, * * * in Fran- cisco solus wmor." And thus it lacked the sorrow which ingratitude added to the wounds. But here behold the love of God to Francis ; for whereas, in his actual, physical body Love- alone was the impresser of his wounds, yet in the body of his Eeligion, in twenty- one sons, not only was the love of God, the impresser of his wounds from which He willed that he should suffer, but hatred was allowed to do its work, by which ungrateful men, who ought to have lived most thankfully in this Holy Eeli gion, were the instruments to inflict the suffering. Yes, we may learn from the contemplation of the love of Christ for Francis, that in all things he should be like unto Him; and Christ has in the mystical body of His Church a St. Paul, who says : "Ad impleo quae desunt passionum Christi in came mea pro corpore eius, quod est Ecclesia." In order that there should not lack even this resemblance in the copy, Francis has, in the body of his Religion,- that which fulfills in its wounds all that he had suffered in his own. I pass now from the funeral honors to the deceased, to 20 the well-earned honors of the living; but without losing sight of the former. I pass to the generous resolution with which this Holy Religion returns to the same place in which it had suffered persecution, and I say : "That if to profess the institution of Francis is, to pro- fess the imitation of Christ according to the Gospel, in no better way can His sons show forth this imitation thajn when, without avoiding the risks through fear, they obedi- ently bare their breasts to the dangers." Let us add to the eulogies of the Seraphic Religion one feather from the wings, which, although they be those of Lyra, yet are not out of place amid our flow of tears. This Doctor, in commenting on the passage which is the foun- dation of this discourse, alludes to the fact that one of the reasons which they stated to David m order to prevent his return to Judea, where he had suffered from the perse- cution of Saul, was that they had destroyed that which the hand of God had created. "Quoniam quae perfecisii, destruxerunt." And in ex- plaining what destruction had taken place, which would put David in fear of returning, he says in his commen- taries on the Psalm, that this destruction which they saw, this havoc to which they alluded, was that which Saul executed in his hatred for David, whoii' he killed Achime- lech, as is narrated in Chapter 31, of the First Book of Kings (I Samuel) : "Quoniam quae, perfecisti, destrux- erunt. Scilicet Saul et Doeg, et alii complices, ut hahetur prima Begum 22 in odium David." Let us briefly examine this case in the Book of Kings, and we will find tliat it is almost exactly the same as our own. I will not (letain you witli an application of all the circumstances, for wlion an orator has an^ audience like this, he enjoys tlie privilego of touching lightly on the subject. Saul had some kind of information that Achimelech was favorable to David, and lio sent for Achimelech and for the other priests of his family, to the City of Wobe: "Missit ergo \ex ad accersendum." They came into bis presence, and after some talk, giving place in his l)reast> to the fury of anger and the madness 21 of his wrath, he said to the servants wliom he had sent to bring them, "Turn and slay these priests of the Lord:" "Ait rex emissariis, qui circunstabant eum; convartimim et interficite Sacerdotes Domini." The more he perverts the will in the execution of a crime, the more will reason always represent; his deformity. He recognized them as priests of the Lord, and called them so when he ordered them to be slain : "Interficite Sac- erdotes Domini." Those servants resisted such a terrible sin and were not willing to lay hands sacrilegiously on the Priests of Grod. "Nolverunt autem servi regis extendere manus suas in Sacerdotes Domini." They were wearing the linen Ephod, the garb (as Tostado observes) of the minor priests, by which they were distinguished from the High Priests: "Quidam erat Sacerdos Magnus, et alii minores, sed nulla de vestibus Summi Sacerdotis pertinebat ad minores." And why were they dressed in that manner? Because it is the ecclesiastical dress, which was used solely by the priests assigned to conduct the worship of their religion, to lift up their hands to move the heart of Saul fi'om its furies to good deeds. Hugo gives this paraphrase: "Ut per haiitum Relig- ionis moveretur animus regis ad pietate." Then Saul, turning to Doeg, the Edomite, told him to kill them; and he fell upon them and slew them bloodily aeoordinng to this atrocious command of Saul : "Conversus que Doeg Idumeus irriut in Sacerdotes, et trucidavit." How could one do this to so many? Because not one (answers el Tostado) defended himself; because they did not attempt to resist ; because it was simply their duty to suffer. Here, again, is another circumstance that is worthy of attention^. AVhy did Deog execute this sacrilege which the other servants were not willing to perform ? Because they were old in their knowledge and profession of the Law of God. Doeg was a man from Idumea, recently converted, a N"eophite, inexperienced in his knowledge of God; and in these matters, when the faith is new, irreverence has more audacity against the priests. 22 Hence arose the advice to David that, he should not re- turn to Judea where they had experienced the persecution of Saul in the case referred to; which has so many points of resemblance to our own. ISTow let us pass from the actual to the allegory. Bishop Christopolitano adjusting that which was figured to the figure' itself, saj's: "That here David returning to Judea represented Christ returning to Jerusalem, and that as they attempted to dissuade David from returning by set- ting forth the dangers which had already been experienced, so likewise the disciples represented' to Christ the danger which awaited Him in Jerusalem, where a little while be- fore they had wished to kill him ; and that as David, dis- regarding their counsel, obeyed that of the Prophet Gad, who told Him to return; so Christ, m obedience to His Eather, returned to Jerusalem against the persuasion of His disciples. Now we have the letter and the allegory, and from the two together appears the moral, that in the imitation of Christ, His Ministers, not allowing danger to make cow- ards of them, should return to the same place where they have experienced the danger of persecution. Now, then, let us observe one of those occasions in which the counsel which Christ gave to Peter, of love to his Master, agrees with the obedience of Christ Himself to His Father. Refer to the Sixteenth Chapter of St. Mat- thew, where iriimediately after the rebuke of Christ to St. Peter, because he attempted to dissuade Him from enter- ing Jerusalem to suffer, said to them, "If any man will come after me, let him take up his cross and follow me." "Tunc J esus dixit .DiscipuUs suis, Si quis vuU," etc. Observe that word "Tunc," "Then," Then He said these words, when they were endeavoring to dissuade Him from returning to Jerusalem; that is to say, that the imitation of Christ is most brilliant, when, without being intimi- dated by the risk incurred, one returns with his Cross to the very place of danger. Now, here is the singular lesson. These words of Christ have I know not what special relation with the sons of St. Francis. It is a case of singular value to which St. Bona- 23 venture i-efers in Chapter 3 of his life. He tells us that that Venerable man- Bernard, the first born of the Glorious Father St. Francis, desired to renounce the world in his imitation, and besought his advice in order to execute this intention ; and the Saint answered him : "A Deo est hoc concilium requirenduvi." "God is the one virho must give this advice." The next morning he went with Bernard to the Church of St. Nicholas, and making a prayer before proceeding to the matter that he had in hand, in the Name of the Most Holy Trinity, he opened three times the Book of the Gos- pel, praying to God that with three testimonies of His Gospel the holy intention of Bernard might be confirmed. The first time he found these words, in which Christ tells of the high perfection of evangelical poverty. "In prima libra a partione illud occurrit: Si vis perfectus esse, vade et vende omnia quae hahes, et da pauribus." In the second the following appeared: "Nihil tuleritis in via;" in which Christ instructs His sen' ants, the mis- sionaries, as to journeys. In the third, these words : Qui vult venire post me, ahneget semetipsum,, et tollat Cruccm, suam quotidie, et sequatur me." And then St. Francis added, "This is our life; this is our rule; this is to be followed by all who wish to be niy companions." Thus the life of the sons of St. Francis, as he testified himself, is Poverty, Journeying and the Cross ; and the Cross exemplified by the words which Christ Himself said, that they should return to the place to which they were told not to go on account of persecution. If, therefore, to profess the institution of Francis, is to profess the imitation of Christ according to the Gospel, his sons can nicver show forth this institution in a better manner, than when, without endeavoring to avoid any risks, they obediently bare their breasts to all danger. But in whom can this Holy Eeligion place its hopes for such an arduous task? Ini God. "In Domino confldo: Quomodo diciti% animaemeae: Transmigra in montem sicut passer." To what instrument in the hand of God can its poverty 24 have recourse, for its sustenance in so wide a field, and in so distant a mission, and to provide soldiers and guarantee its defence against new dangers? To the Catholic King of Spain, DOR CARLOS SEGIJNDO, our Lord, in whose name, and with whose good will, not prefunctory but morally certain, your Excellency has already appropriated ninety-five thousand dollars for the support of the Priests who will return, of 2,000 persons who are awaiting them in El Paso del Bio del Norte, and of 50 soldiers of the garrisoto. This recourse to the liberal hand of a Catholic King, when the Christian Eeligion suffers persecution, in order that the Ministers of the Gospel may be sustained when they are being persecuted, if it is realized -as expected, this is one of those occasions in which it seems to be fulfilled. I call attention to the great Father of the Church, Saint Augustine, in the Epistle Number Fifty of Volume Two of his works. In his time, the Ministers of the Gospel, harassed by the Donatists, appealed to the Christian Em- peror, for protection against persecution, not for the sav- ing of their lives, but that the permanent preaching of the Gospel might be assured. This was such an evident duty, says the Saint, that it would have been culpable to neglect it. "Gum igitur his angustiis afligerehir Ecclesia, quisquis existimat omnia potius smtinenda, quam Dei auxilium, ut per Ghristiams Imperatores ferretur, fuisse poscendum, parum attendit, non bonam de hoc negligentia reddi potuisse rationem." The enemies of the Church argued that the appeal was against the custom of the Apos- tles, as they never sought the protection of the Kings of the earth, nor their patronage nor defence. "Dicunt * * * non petisse a Regibus terrae Apostolos ialia." St. Augustine showed the fallacy of this objection, and answered them, "In the time of the Apostles and in the primitive Church, it was these very Emperors and Kings who were the persecutors and how then could they ask them to be their protectors ? Which of the Emperors then believed in Christ, that they could be of use in the de- fense of piety against impiety? Could the Church, per- chamee, have applied to ISTero or Domitian or Trajan or 25 Antoninus, or any other of those whose hatred of Eeligion was such that with all the shedding of Christian blood, the relentless thirst of their cruelty was never satisfied?" Do you not see that in these early times of the Church, it was simply complying with the prophecy of David, in which he predicted that the Princes and Kings of the earth were to gather themselves together against the Lord, they were to combine themselves against Christ? "Quis enim tunc in Christum crediderat Imperator, qui ei pro- pietate contra impietatem serviret. Quando adhuc illud propheticum complehatur. Astiterunt Beges terrae, et Principes convenerunt in ununi adversus Dominum, et adversus Christum eius." But if this were then, observe a "now" which the' Prophet adds, and understaind that the times now have improved, icDi that the Catholic Kings, for the service of God, defend the Ministers of the Gospel, and thus they can take ad- vantage of the protection which they lacked before. "Non dum autem- agebatur quod paulo post in eode Psalmo dic- itur: Et nunc Reges intelligite, erudimini, qui judicatis terram, servite Domino in timore." Now we enjoy that happy time in which there are Kings, who serve as Kings. Et tunc Beges servite Domino." That is, who employ in his service the same royal power which they enjoy, because happily they use it in the exten- sion of worship, in the propagation of the Faith, in the spreading of the Gospel, their power being then moat gen- erously noble, when that power is most humbly the slave of the Christian Religion. "Illos felices Beges," said St. Augustine in another place, "Et heatos judicat Christiana Religio, qui sua potestate ad Dei cultum maxim.e dilatandum maistati eiu^ famtdam faciunt." So this Seraphic Eeligion has recourse to the pious muni- ficence of the King oxa Lord, this being one of the occa- sions in which, to the glory of our Catholic Kings of Spain, is seen fulfilled that which David prophesied. And this is obtained also by the other Sacred Eeligions, whose ardent zeal in the conversion of the infidels, and whose vigilance in the ministry, and whose diligence in 26 doctrine, makes them highly worthy of the protection and magtniflcent liberality with which the King, our Lord, favors them. Could there be a nobler example of an evangelical mis- sionary than St. Paul? No. Then, in truth, (says St. Augustine, continuing to controvert the objection of the Donatists), as is read in Chapter 33 of the Acts of the Apostles, he gave an account to the Tribune of the con- spiracy, with which the Hebrews intended to kill him; and it resulted from this that the Tribune provided him with a guard of soldiers as a protection both at home and abroad, whenever the fury of the conspiracy endangered his life. It is clear that the Apostle does not refer here to the saving of his temporal life, but the service of the Church ; because where the conspiracy is feared, it is not that the Ministers of the Gospel should be defended, but that they should be preserved in order to increase the preaching of the Gospel. "Neque enim, et Apostolus Paulus vitae suae transito- riae consulebat, sed Ecclesiae Dei, quando contra illos, qui eum occidere conspira verant, consilium illorum Tribuno ut proderetur, efecit. Unde factum est ut eum ad locum, quo fuer at perducendus, deduceret miles armatus, ne illo- rum pateretur insidias." The Saint here puts the singular for the plural, some- what in imitation of Virgil : "Uterumque armato milite complent:" as will appear from the text of the Acts of the Apostles, in which history it is mentioned that the guard of soldiers which the Tribune put in charge of the person of St. Paul were many. When, therefore, this most religious Seraphic Family sought and found succor in the zeal of the King, our Lord, and was protected, it is clear that the object was not to preserve m its sons this transitory life, but to restore to spiritual life the souls of those miserable apostates, whom its fervor had begotten, by the Gospel, at the cost of such great labor. The Holy Church is a tree of siich size, that its branches extend over all the compass of the earth, but, like a mother. 27 it laments for every branch, which, by reason of heresy or apostasy, is broken off, and thus this Keligion weeps for the branch broken from its lost Christianity, just as Augus- tine mourned for a little separated branch, which, with maternal affection he succeeded in engrafting once more in tlie trunk, restoring it again to the root of Faith, with- out which it is impossible to gain the better life. "TJiiq ex ipsa magna arhore, quae ramorum suorum por- rectione toto orbe diffunditur, iste in Africa ramusculus fractus estj eum eos charitate parturiate ut redeant ad radi- cem sine qua veram vHam habere non possunt." They also accused the Donatists of covetousness and greed : "Ohiiciunt quod res eorum concupiscamus." And how if I should respond in defense and applause of this sacred Eeligion, when it seeks again the glory of God in the reduction of those whom we deplore as Apos- tates, and say: "If we have the necessary means, it is not for ourselves, for with us to hold property is an execrable olfense, but we wish it only to distribute to the poor, whose agents we are to procure it." "Si aviem privitam, quae nohis sufficiant possidemus, non sunt ilia nostra, sed pauperum, quorum procurationem modo gerimus^ non proprietatem nohis usurpatione damn- aMli vendicamus." What other thing can the zeal of this religion seek in a few naked Indians, except to bring them to God? Seek them then again; clothe them again and filled with a desire for their restoration, exclaim in the words which St. Augustine adds, "Ipsi potius foris positi * * * in- trant in unitatis societatem, ut pariter guhernemus, non ilia tantum, quae dicuntur sua, verum etiam, quae dicuntur et nostra." Oh ! that they would return to the unity of the Church, so that with us they may enoy not only that which they call theirs, but also that which is called ours, but yet is not so, because we have no ownership in anything. Oh ! that they would return ; for then would be the greatest consolation to the martyrs whom we lament to- day, to see them once more within the pale of the Church, 28 in which, b)^ the aid of God's grace, they could be restored to the path of Glory; Ad quam, etc. t O.S.C.S.M.E.C.R. t