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The document provides information about the 9th edition of 'Essential Interviewing: A Programmed Approach to Effective Communication' by David R Evans, highlighting its focus on developing essential communication skills for various professional contexts. It includes updates reflecting current conceptual thinking, ethical considerations, and new sections on interviewing skills with adolescents. Additionally, it offers supplementary resources for both instructors and students to enhance learning and application of the material.

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(eBook PDF) Essential Interviewing: A Programmed Approach to Effective Communication 9th Editionpdf download

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vi Contents

Review Questions 41
Points to Remember About Attending Behavior 41
Activity Unit 2.1 42
Activity Unit 2.2 43
Activity Unit 2.3 44
Activity Unit 2.4 44
Answers to the Review Questions 45

C hapter 3
Questioning 47
Cultural Considerations 60
Ethical Considerations 61
Review Questions 63
Points to Remember About Questioning 63
Activity Unit 3.1 64
Activity Unit 3.2 65
Activity Unit 3.3 66
Answers to the Review Questions 66

C hapter 4
Reflecting Content 67
Cultural Considerations 79
Ethical Considerations 82
Review Questions 83
Points to Remember About Paraphrasing 83
Points to Remember About Summarizing 84
Activity Unit 4.1 84
Activity Unit 4.2 85
Activity Unit 4.3 86
Answers to the Review Questions 87

C hapter 5
Reflecting Feeling 89
Cultural Considerations 103
Ethical Considerations 106

Review Questions 107

Points to Remember About Reflecting Feeling 107
Activity Unit 5.1 108
Activity Unit 5.2 109
Activity Unit 5.3 110
Exploration Skills and Empathic Listening 110
Answers to the Review Questions 110

C hapter 6
Integrating Your Listening and Exploration Skills 111
Cultural Considerations 126
Ethical Considerations 129
Review Questions 131
Points to Remember About Integrating Your Exploration Skills 131
Activity Unit 6.1 132
Activity Unit 6.2 133
Activity Unit 6.3 135
Exploration Skills with Young Clients 136
Answers to the Review Questions 137

STAGE 2
Clarification: Helping Clients Clarify Their Experiences
and Develop Goals 139
CHAPTER 7
Confronting 141
Cultural Considerations 155
Ethical Considerations 157
Review Questions 158
Points to Remember About Attending Behavior 159
Activity Unit 7.1 159
Activity Unit 7.2 161
Activity Unit 7.3 161
Answers to the Review Questions 162

C hapter 8
Communicating Feeling and Immediacy 163
Cultural Considerations 177
Ethical Considerations 180
Review Questions 181
Points to Remember About Communicating Feeling
and Immediacy 182
Activity Unit 8.1 183
Activity Unit 8.2 184
Activity Unit 8.3 185
Answers to the Review Questions 185

C hapter 9
Self-Disclosing 187
Cultural Considerations 195
Ethical Considerations 197
Review Questions 199
Points to Remember About Self-Disclosing 199
Activity Unit 9.1 200
Activity Unit 9.2 201
Activity Unit 9.3 202
Activity Unit 9.4 202
Answers to the Review Questions 202

C hapter 1 0
Interpreting 203
Cultural Considerations 215
Ethical Considerations 217
Review Questions 218
Points to Remember About Interpreting 218
Activity Unit 10.1 219
Activity Unit 10.2 220
Activity Unit 10.3 221
Answers to the Review Questions 221

S ta g e 3
Action: Helping Clients Take Action 223

C hapter 1 1
Information Giving 225
Cultural Considerations 240
Ethical Considerations 243
Review Questions 244
Points to Remember About Information Giving 245
Activity Unit 11.1 245
Activity Unit 11.2 246
Activity Unit 11.3 247
Activity Unit 11.4 248
Answers to the Review Questions 248

C hapter 1 2
Structuring for Exploration, Clarification, and Action 249
Final Thoughts About Structuring 264
Cultural Considerations 264
Ethical Considerations 267
Review Questions 269
Points to Remember About Structuring 269
Activity Unit 12.1 269
Activity Unit 12.2 272
Activity Unit 12.3 273
Answers to the Review Questions 273

C hapter 1 3
Enlisting Cooperation 275
Cultural Considerations 294
Ethical Considerations 296
Review Questions 298
Points to Remember About Enlisting Cooperation 299
Activity Unit 13.1 299
Activity Unit 13.2 300
Activity Unit 13.3 301
Answers to the Review Questions 301
Copyright 2017 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. Due to electronic rights, some third party content may be suppressed from the eBook and/or eChapter(s).
Editorial review has deemed that any suppressed content does not materially affect the overall learning experience. Cengage Learning reserves the right to remove additional content at any time if subsequent rights restrictions require it.
x Contents

S ta g e 4
Effective Communication: Facilitating Exploration,
Clarification, and Action 303
C hapter 1 4
Putting It All Together 305
Cultural Considerations 324
Ethical Considerations 326
Points to Remember About Integrating the Skills 327
Activity Unit 14.1 327
Activity Unit 14.2 329
Activity Unit 14.3 330
Interviewing Skills with Adolescents 330
Final Thoughts 332

Additional Resources 333

Glossary 335
Index 339

THIS PUBLICATION IS THE NINTH edition of Essential Interviewing. Looking back to its
early origins, we are amazed and delighted that this book has stayed the course over the
years. As a recent reviewer said, “A great book, one that I have been looking [for] for ten
years.” We are also aware of and pleased that many individuals of all ages and professions
have profited from its existence. As in past editions, our primary goal in this edition was
to update the content and remain current. As a colleague has stated, “The book has not
remained static, but has incorporated current conceptual thinking and empirical findings.”
He concluded that the “…authors have been given the rare opportunity of crafting a gift
over [36] years.”
At the heart of this and previous editions lies the importance of individual communi-
cation skills. A group of core communication skills is essential to any interview, whether
it takes place in counseling, nursing, social work, personnel work, human services, or in-
formation gathering. Essential Interviewing defines these communication skills and dem-
onstrates how to use them effectively in a wide range of interviews.
The single-skills focus and branching programmed structure used in Essential
Interviewing have proven to be effective in developing communication skills in lay and
professional workers. Even those who initially were skeptical about the utility of the
programmed-learning model have come to value its efficiency in preparing individuals to
communicate effectively in a variety of face-to-face situations.
Competent interviewers, regardless of orientation and degree of training, find that
communication is basic to their relationships with clients. Physicians; nurses; ministers;
law enforcement and human service personnel; teachers; psychologists; counselors; pro-
fessionals who are constantly involved with other individuals; and paraprofessionals,
from crisis workers to community volunteers, must also know how to communicate in
order to effect beneficial change. Parents note improvements in their relationships with
their children when they exercise the skills discussed in this book. Couples can use the
material presented here to improve their relationships with each other. Essential Inter-
viewing offers techniques that can be important in conducting personnel interviews and
business conferences and in developing harmonious work relationships.
For those of you who are students in training for a profession or a volunteer position,
this book will guide and facilitate your first experiences in interviewing. For others of
you who have experience in interviewing, this book will help you review your skills and
place them in a more systematic context. It is our hope that whatever the stage you are at
in interviewing, this book will challenge you to think about the essentials of interviewing
and what you need to focus on to become a skilled interviewer.

New to the Ninth Edition

The ninth edition of Essential Interviewing reflects continued feedback from our colleagues
who have used previous editions. The first chapter has been reorganized and updated to
reflect current thinking. The frames demonstrating the use of the skills with multicultural
clients have been reviewed and updated. In response to requests from the reviewers, a sec-
tion on “Ethical Considerations” has been added to Chapters 2 through 14. These sections
deal with the major ethical concerns interviewers will confront in their practices. A new
section on “Interviewing Skills with Adolescents” has been added in Chapter 14. As in
past editions, teaching frames are clearly identified.
Because of its emphasis on developing particular skills, Essential Interviewing can
be used in self-training or as a basic text for courses and workshops. The mastery of
any skill depends on practice. Activity Units, including practice interview checklists,
are included at the end of each chapter to facilitate the development and integration
of communication skills. Chapter 1 outlines the principles of and approach to the
acquisition of skills presented in the book, and a brief section orienting readers to the
developing field of neuroscience and interviewing has been added. Chapters 2 through
6 focus on developing listening and exploration skills that are basic to all effective
communication. Chapters 7 through 10 examine specific skills to achieve clarification
of the issues and the development of goals. Chapters 11 through 13 focus on turning
goals into action. The final chapter helps readers integrate the skills of exploration,
clarification, and action. Other works that can be used to supplement this text are listed
in Additional Resources at the end of the book.

Supplements Accompanying This Text

Online Test Bank These flexible online test banks allow you to manage test content as
well as create multiple test versions in an instant. You can deliver tests from your school’s
learning management system, your classroom, or wherever you want.
Online Instructor’s Manual The instructor’s manual contains a variety of resources to
aid instructors in preparing and presenting text material in a manner that meets their
personal preferences and course needs. It presents chapter-by-chapter suggestions and
resources to enhance and facilitate learning.
Online PowerPoint® These vibrant Microsoft PowerPoint® lecture slides for each chap-
ter assist you with your lecture by providing concept coverage using images, figures, and
tables directly from the textbook.
MindTap MindTap for Counseling engages and empowers students to produce their
best work—consistently. By seamlessly integrating course materials with videos, activi-
ties, apps, and much more, MindTap creates a unique learning path that fosters increased
comprehension and efficiency.
For students:
• MindTap delivers real-world relevance with activities and assignments that help stu-
dents build critical thinking and analytic skills that will transfer to other courses and
their professional lives.

• MindTap helps students stay organized and efficient with a single destination that
reflects what’s important to the instructor, along with the tools students need to master
the content.
• MindTap empowers and motivates students with information that shows where they
stand at all times—both individually and compared to the highest performers in class.
Additionally, for instructors, MindTap allows you to:
• Control what content students see and when they see it with a learning path that can
be used as-is or matched to your syllabus exactly.
• Create a unique learning path of relevant readings and multimedia activities that
move students up the learning taxonomy from basic knowledge and comprehension
to analysis, application, and critical thinking.
• Integrate your own content into the MindTap Reader using your own documents or
pulling from sources like RSS feeds, YouTube videos, websites, GoogleDocs, and more.
• Use powerful analytics and reports that provide a snapshot of class progress, time in
course, engagement, and completion.
In addition to the benefits of the platform, MindTap for Counseling offers:
• Video clips tied to the learning outcomes and content of specific chapters.
• Activities to introduce and engage students with each chapter’s key concepts.
• Interactive exercises and in-platform discussion questions to provide direct hands-on
experiences for students of various learning styles.
• Review and reflection activities to demonstrate growth and a mastering of skills as
students progress through the course.

Acknowledgments
We would like to express our appreciation to the following reviewers, who shared their
students’ reactions and suggested improvements to the text: Christopher Perrello, Syracuse
University; Jennifer Kukis, Lorain County Community College; Carrie Wachter Morris,
Purdue University; Betsy Vonk, University of Georgia at Athens; Willie Elliott, Northern
Kentucky University; Jonathan Lent, Marshall University; Heather Trepal, University of
Texas at San Antonio.
We also wish to acknowledge the cooperative support of our colleagues and students,
past and present, in our respective communities.

David R. Evans
Margaret T. Hearn
Max R. Uhlemann
Allen E. Ivey

Programming a
Foundation for Learning
Tetra Images / Alamy

EVERY DAY, WE HAVE CONVERSATIONS with other people in which we talk

equally and randomly about whatever we wish. Participating in a conversa-
tion differs from interviewing, in that interviewing has a purpose—to gather
information, set goals, and/or solve problems and resolve issues. The interview
focuses on a client’s story, needs, and goals. As interviewers, our task is to listen
and listen carefully. We seek to keep our talk time low, thus enabling the client
to explore her or his issues.
Interviewers need to keep the purpose of the session in mind, listen, and
not drift from subject to subject in a nonproductive way. Client needs and pur-
poses vary from person to person and from setting to setting, as you will learn
in this book. Effective interviewing involves a number of skills that are not used
in most conversations.
Clients come to us with many experiences and stories. They may share nar-
ratives of their concerns or problems—financial issues, interpersonal conflict,
accomplishments, or deep internal stress. This book is about drawing out peo-
ple’s experiences and listening to them. There is great comfort in b eing heard.
Listening and helping clients express their thoughts and feelings about
life experiences serve as a foundation for change. When we engage in effective
1

listening, we can help clients find new meanings in their experiences and, per-
haps, even develop new interpretations of what happened.
Finally, clients need to act. Understanding one’s experiences may provide
a foundation, but action is also required. As an interviewer, counselor, health
practitioner, or human service provider often your task is to help clients find
new ways of thinking and feeling as well as new behaviors and coping skills.
Essential Interviewing will help you develop the skills required to do the following:
• Listen to clients and help them describe their experiences.
• Help clients think about their lives and the world in new ways.
• Assist clients in discovering what needs to be done and in taking action
toward change in their daily lives.
You will find that the listening skills and strategies of Essential Interviewing are
central to learning how the client’s story and concerns developed. Once you un-
derstand the client’s way of thinking and feeling, you are better prepared to use
skills such as confronting and interpreting to help them find new meaning in their
experiences—enabling them to discover new ways of thinking, feeling, and acting.

How the Research Base of This Text Shows the Importance

of Listening and Skilled Interviewing
Microskills, a systemic program validated with over 450 research studies, provides
the foundation for this book and will enable you to take the listening and action
skills directly into practice, whatever field you may select. The skills approach
was developed by one of our authors, Allen Ivey (1971), and has been elaborated
fully in Ivey, Ivey, and Zalaquett (2014) and has been translated into 27 languages.
Microskills are now prominent in training physicians, lawyers, and business peo-
ple in listening and communication skills. You will find these skills used in Africa
working with refugees and those with AIDS, in addictions counseling, in schools
and universities, even peer counseling training with high school and elementary
children. The teaching of listening skills now enters virtually every profession.
Recent Japanese research is particularly informative as it has been found
that the effective use of active listening skills activates positive regions in the
brain. Your empathic listening to clients actually enhances the abstract reward
system, ability to appraise and predict other’s emotions, and to understand the
emotional experience of others (Kawamichi et al., 2014). That is what your lis-
tening skills can do for your clients and you, the interviewer, will gain these
same benefits.
Effective listening on your part will assist your client in listening to others.
Teaching clients listening skills has become part of many interviewing, counsel-
ing, and psychotherapy sessions. Furthermore, on the basis of listening, clients
can do more to change their attitudes to themselves and to others, as well as
developing new, more functional behaviors.
This book offers one of the most effective systems for learning listening
and action skills. Programmed learning for counseling skills was developed by
author Margaret Hearn (1976), who combined the discussed ideas into a new
and effective approach for counseling and training using programmed learn-
ing. Programmed learning takes single microskills of the interview and further
Copyright 2017 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. Due to electronic rights, some third party content may be suppressed from the eBook and/or eChapter(s).
Editorial review has deemed that any suppressed content does not materially affect the overall learning experience. Cengage Learning reserves the right to remove additional content at any time if subsequent rights restrictions require it.
Programming a Foundation for Learning 3

breaks them down into manageable teaching units or frames. In programmed

learning, each teaching frame builds on the preceding one, providing both
knowledge and practical experience in the use of each microskill.
You will find an example of the programmed-learning approach below as
we start to examine how to help clients describe their experiences and learn
new ways to cope with their issues and concerns. As you read the conversation
between the client and interviewer, also pay special attention to how the inter-
viewer focuses on listening to what the client is saying.

Making Decisions During an Interview

Imagine that you are interviewing the woman in
this photo for the first time. After some prelimi-
naries and rapport building, she says to you:

1.1 Client: I’m seeing you because I can’t talk to anyone. My

iStockphoto.com/ultramarinfoto
partner Chris seems so strange and cold lately. He
seems so depressed. What should I do?
Choose the statement that best reflects what you
might say in response.
Interviewer: Things have been bad for you lately. You’re won-
dering what to do. (Go to 1.2)
Interviewer: What specifically has Chris been doing that gives you that impression? (Go to 1.3)
Interviewer: I think we ought to bring in both you and Chris so we can talk about the relationship
in more depth. (Go to 1.4)

1.2 Your answer: Things have been bad for you lately. You’re wondering what to do.
Correct. This reflective listening response suggests to the client that you want to
hear more before you provide an answer. It is indicative of a listening style that at-
tempts to find out what is going on with the client before taking action. The reflec-
tive response also focuses on the client in front of you. Most often, interviewing is
at maximum effectiveness if we give prime attention to the person in front of us.

1.3 Your answer: What specifically has Chris been doing that gives you that impression?
This open question provides you with more data and facts about the situation
but is less effective. The focus is on Chris rather than the client in front of you.
Listen to and focus on the client early in the session. This response might be
useful later and could be helpful in a problem-solving approach to helping in
which the goal is to find out as much as possible before making a decision.

1.4 Your answer: I think we ought to bring in both you and Chris so we can talk about the relationship
in more depth.
This response places responsibility on the interviewer immediately. The inter-
viewer has not taken time to listen. Although the idea of couples counseling
may be very important, the interviewer provides structure at too early a point.
Generally, it is considered best to “listen before you leap.”

As you can see in the example, the programmed approach helps examine very
specifically what is occurring between the interviewer and the client through-
out the session. As you may have noted, each of the three responses has some
merit and the programmed approach makes it possible to examine the pluses
and minuses of each. Throughout this book, we will be emphasizing listening
to the client’s experiences first—then we can work on client’s understanding
and action. This text cannot supply you with the answers to every interviewing
situation, but it does provide you with some basic and important guidelines
that ultimately you will integrate into your own style.
An effective interviewer can make a tremendous difference in the life of an-
other human being. Rather than telling you what to do, we want you to participate
actively by dealing with the client’s story, choosing the appropriate response, and
practicing the essential dimensions of interviewing. You may expect to acquire a
basic knowledge of the interviewing process, equip yourself with useful skills im-
portant in interviewing and in day-to-day interactions, and establish a foundation
for further practice as you develop your own unique style of working with others.
Although this text focuses on the client, both interviewer and client grow
in the process of effective interviewing. As you read and participate in the step-
by-step process of this programmed text, you may encounter ideas and skills
you can experiment with in your daily life—skills that can help you understand
others and yourself more completely. Moreover, as you develop competence in
relating to others, the material presented here will help you understand what
skilled interviewers are doing and will enable you to adopt the elements of their
styles that seem valuable to you.
This book provides you with specific formulas and methods that have
proven useful in a variety of interviewing situations. However, no one method
or interviewing skill is appropriate in every situation or with every individual.
Therefore, we return to you. As an interviewer, you are the individual who can
make a difference if you combine the ideas and skills presented here with your
own knowledge and experience. Use this text as a tool: challenge, evaluate, and
shape the material, maintaining your individuality, and personal genuineness
in your relationships with others. Effective use of the tools of interviewing can
enhance the development of another human being; poor interviewing can be
destructive. If the tools provided in this text become an end in themselves and
you act as a slave to them, you will not be an effective interviewer.

Steps Toward Clarifying the Interviewing Process:

The Evolution of Interviewing and Counseling Theory
Counseling, psychotherapy, and interviewing have traditionally been seen as
complex, almost mystical activities immune to systematic study and definition.
However, over the years, several trends have emerged that have made the art of
interviewing more definable and specific. The following paragraphs provide a
brief historical review, which may be helpful in understanding the background
of the skills and concepts presented in Essential Interviewing.

The Freudian legacy Sigmund Freud is the founder of psychotherapy. Before

the time of his brilliant theorizing, a general conception of mental functioning
did not exist. Freud brought order out of chaos. Although his ideas remain

controversial, his influence cannot be denied. Freudian thinking also gradually

introduced the idea that it was possible to educate helpers.

The Rogerian revolution The most influential psychotherapist of modern

times is Carl Rogers, who was the first to record his interviews and make them
widely available to the profession. The approach to helper training was un-
challenged until Blocksma and Porter in 1947, using the then new medium of
audio recording, discovered that what people say they do did not necessarily
correspond to what they actually do in the interview. The influence of Rogers
and this groundbreaking research has forever changed the field and his books
remain relevant classics. (Rogers, 1942, 1957, 1977).
Rogers’s legacy is a listening legacy. More than anyone else, he stressed the
importance of listening to another person’s story. He spoke of empathic listen-
ing, in which the interviewer seeks to understand the client’s world as the client
experiences it, and attempts to communicate that understanding to the client.
Think of walking in the client’s shoes, but with constant awareness that they are
the client’s shoes, not your own.
Recording interviewing sessions is now basic to interviewing training. If at
all possible, take each skill of this book and practice it in role-played sessions.
Michael Rougier/Getty Images

Many of you now have video available on your computer or smart phone. While
a little challenging to set up, observing yourself and your client in action is the
best way to learn and improve. Many programs have sophisticated video equip-
ment for practice and use this as often as possible. And, perhaps the easiest is
just to audio record, although critical nonverbal communication is different.

Carl Rogers
The ascendance of cognitive-behavioral therapy Today the predomi-
nant theory is cognitive-behavioral therapy (CBT). The behavioral portion
of CBT began with B. F. Skinner, whose focus on observable behavior con-
trasted markedly with the internal and self-reflective approach of Freud and
Rogers. Albert Ellis and Aaron Beck returned to the internal approach with
their cognitive therapy (Beck, 1979; Ellis & Dryden, 1997). Donald Meichen-
baum (1977), however, “put it together” most completely with a balance of
observable behavior and internal cognitive reflection. Out of this has come
the most researched and successful approach to date. Aaron Beck’s daughter
Judith Beck (2011) has become the major and clearest proponent of CBT. Most
CBT authorities recognize and stress the importance of listening skills and the
Rogerian relationship.

Two Other Useful Theories

This is not a counselor or therapy theory text. Our focus is on the practical
aspects of interviewing. It is obviously significantly influenced by Rogers.
Rogers’ client-centered therapy focused heavily on the listening skills of this
book. To this foundation, we have added action skills. You will find that listen-
ing by itself produces meaningful change. But, there is also need for more direct
and active skills.
Once you have mastered the skills of this text, you may be surprised that
what is presented here is often necessary and sufficient for successful and
efficient interviewing. Change and growth will happen with these skills.

Copyright 2017 Cengage Learning. All Rights Reserved. May not be copied, scanned, or duplicated, in whole or in part. Due to electronic rights, some third party content may be suppressed from the eBook and/or eChapter(s).
Editorial review has deemed that any suppressed content does not materially affect the overall learning experience. Cengage Learning reserves the right to remove additional content at any time if subsequent rights restrictions require it.
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any medicine, or gave alms, or did anything else. Thus always all his acts
were actually referred to God our Lord, and to His most holy Mother. This
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weight, he was not contented with an Ave Maria, but recited a rosary. Thus
he did in China, when the judges caused him to write a petition in their
presence in Chinese characters—something which far exceeded his powers,
but not those of the Virgin. Accordingly he wrote a miraculous petition, to
the satisfaction of the judges. They believed that which they saw to be
impossible, as it really was; for though father Fray Miguel knew some of
the commoner Chinese letters, he did not understand those which were
necessary for what was then required of him, since they were extremely
peculiar and were in the judicial style, with which he was not acquainted.
Hence this was doubtless a miraculous event, worthy of the compassion
with which this great Lady comes to the aid of her afflicted devotees. The
sufferings of the archbishop from storms at sea, as well as from the
opposition of clergymen and laymen with disrespectful words and acts,
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sufferings were at their greatest, and in his sorrow and affliction he went to
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his eyes fixed on heaven, with flames of fire, as it were, shining upon his
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consolation of heaven, which was lacking when he had no sufferings.

The end of his days finally approached; and as he lay on his bed it was plain
to him that this was his last sickness, and he began to prepare for this
important journey. At his departure he was much afflicted to leave without a
minister the Indians of Marivelez, which is situated at no great distance
from Manila. Since these Indians were few and by themselves, he had
found no one who was willing to accept the charge of them. Taking
advantage of the present occasion, he sent for father Fray Miguel de San
Jacintho, who at that time was provincial of the province, and most
energetically begged him to urge on his religious to give instruction to these
poor Indians. When the provincial promised that he would do all he could
for this purpose, the bishop remained in great content, as if there were
nothing now to cause him sorrow. He divided his poor treasures, sending
part of them immediately to his church, and giving part to our Lady of the
Rosary, and part to the poor. In his illness he did not complain or ask for
anything; and when he was asked if he wished or longed for anything, he
answered, “I desire to be saved.” His face was very full of joy, and the
words which he uttered came forth kindled so by the love of God that they
showed plainly what a fire of love was in the breast where they were
forged. He asked them to dress him in his habit; and on the coming of the
festival of the glorious St. Anne in the year 1605 he asked them to get ready
his pontifical robes, as if he were preparing to go out on that festal day. This
was as much as to say that his departure was at hand. He was surrounded by
his friars, and though they saw him joyful they themselves were very sad to
perceive that they were to be deprived of such a superior and such a
religious. He consoled them with loving words, and, perceiving that his
departure was at hand he called fervently upon his special patroness, the
Virgin, his guardian angel, our father St. Dominic, and the other saints of
his devotion, with whom he spoke as if he were already with them in
heaven. His countenance appeared to be celestial rather than to belong to
earth; and amid loving converse with God, with His most holy Mother, and
with the saints, his soul departed to his Lord, leaving his body, as many
said, fragrant with the odor of roses. By the voice of all, he was given the
palm of a virgin, as if all had heard him in confession and felt the certainty
which his confessor had and manifested in this respect, although this
declaration was made after that in which the palm had been given to him as
to a virgin. When the fathers of St. Francis came, father Fray Vicente
Valero, who lived and died with the reputation of sainthood, went up to the
dead man, saying, “This body is holy and should be regarded as such,” and
kissed the feet. After this all of his religious did the same thing, and they
were followed by the others, for in this way the Lord honors those who
faithfully serve Him. His interment was performed with all possible
solemnity in the cathedral, on the epistle side near the high altar. The
archbishop left behind him some writings of much erudition, and full of
Christian teaching, which are very helpful to the ministers of the holy
gospel.
Chapter LXII
Of some religious who died at this time

[At this time there were taken away by death a number of the most superior
religious, the lack of whom was greatly felt. In the year of our Lord 1604
one of the definitors in the provincial chapter was father Fray Pedro de San
Vicente. He was elected as a definitor in the general chapter, and also as
procurator of the province at the courts of España and Roma. There was no
one at either court at that time, and a procurator was necessary, especially
for the purpose of bringing over religious from España, without whom this
province could not be maintained. He set out to undertake the duties
entrusted to him, in the ships which sailed that year for Nueva España, and
died on the way, the same ships in the following year bringing back the
news of his death. Father Fray Pedro was a native of Zalamea. He assumed
the habit in the convent of San Esteban at Salamanca, whence he came to
this province in the year 1594. Here he was engaged in the ministry of
Bataan, and afterward in the ministry to the Chinese of Binondoc, being
much beloved and esteemed in both these offices. He always thought well
of all, and never spoke ill of anyone. He was twice superior of Binondoc, to
the great spiritual and temporal augmentation of that mission. He set sail on
the voyage without taking a real or a piece of silk, or any other thing, either
for the journey or for the business which fell to his charge, trusting solely in
the divine Providence. He even refused to take for his convent some articles
of little value here, but esteemed as rare and curious in España, and such as
it is customary for a religious to take as a mark of affection to the convent
where he assumed the habit. When he died he made the following testament
or declaration: “I, Fray Pedro de San Vicente, declare that I die as a friar of
St. Dominic, without having in my possession gold or silver, or anything
else, except one old blanket with which I cover myself at night. I pray for
the love of God that this may be given to a boy who travels with me, named
Andresillo.” Let it be remembered that father Fray Pedro was in the
Philippinas ten years, for the greater part of the time minister to the Chinese
and for four years their vicar, and that he was very much beloved; that they
are of their nature inclined to make presents; that many in this town are
very rich, and are ready to give much on small occasions; and that when
they saw him about to go to España they were much more likely to show
generosity, without his needing to put forward any effort. Any one who will
consider these things, and who will observe that he went from among them
so poor, without money or anything else, will clearly recognize his great
virtue, and see how justly he is entitled to the great praise of the Holy Spirit,
who says, “Happy is he who does not follow after gold, and who does not
put his trust in the treasures of money; who is he? let us praise him because
he has wrought marvels in his life.”

In the province of Nueva Segovia there died at this time father Fray
Jacintho Pardo, a learned theologian and a virtuous religious. He was a
native of Cuellar and took the habit in San Pablo at Valladolid. He was so
much beloved in the convent that the elder fathers strove to retain him; but
it was shown in a vision to a devout woman that father Fray Jacintho was to
serve among the heathen.] He was sent to Nueva Segovia, where there were
very many heathen to be converted; for at that time missionaries had just
been sent there, and nearly the whole of the province was without them.
The natives were fierce, constantly causing alarm from warlike
disturbances, and were much given to idolatry and to the vices which
accompany it. The good fortune of going thither fell to him; and he
immediately learned the ordinary language of that province so perfectly that
he was the first to compose a grammar of it. Since the village of
Tuguegarao (where he lived) in La Yrraya had, although the inhabitants
understood this common and general language, another particular language
of their own, in which it pleased them better to hear and answer, he
undertook the labor of learning that also, and succeeded very well. He acted
thus as one desirous in all ways of attracting them to Christ, without giving
any consideration to his own labor, and to the fact that this language could
be of no use outside of this village. They were a warlike, ferocious, and
wrathful tribe; and, being enraged against their Spanish encomendero, they
killed him, and threatened the religious that they would take his life unless
he left the village. Being enraged, and having declared war against the
Spaniards, they did not wish to see him among them. But father Fray
Jacintho, who loved them for the sake of God more than for his own life,
desired to bring them to a reconciliation and to peace; and was unwilling to
leave the village, in spite of their threats. To him indeed they were not
threats, but promises of something which he greatly desired. Under these
circumstances he fell sick, and in a few days ended his life. The Spaniards,
knowing what the Indians had said, believed that they had given him poison
so that he should not preach to them or reconcile them with the Spaniards;
and this opinion was shared by the physician, because of his very speedy
death. If this were true, it was a happy death which he suffered in such a
holy cause. He died on the day of the eleven thousand virgins, to whom he
showed a particular devotion; and it might have been a reward to him to die
on such a day, since the church knows by experience the great protection
which these saints offer at that time to those who are devoted to them.

[In the district of Bataan died Father Juan de la Cruz, a son of the convent
of San Pablo at Sevilla. He was one of the first founders of this province, in
which he lived for eighteen years. He was small of body, and weak and
delicate in constitution; but his zeal gave him strength for the great labors
which accompanied the beginning of this conversion. He was one of the
first workers in the field of Pangasinan, where he suffered all the evils and
miseries which have been described in the account of that conversion. He
very rapidly learned the language of these Indians, which they call Tagala;
and succeeded so perfectly with it that father Fray Francisco San Joseph,
who was afterwards the best linguist there was, profited by the papers and
labors of father Fray Juan de la Cruz. Father Fray Juan even learned
afterward two other Indian languages, those of the Zambales and the
Pampangos. Father Fray Juan, being the only linguist among the fathers,
was called upon constantly to hear confessions; and therefore suffered even
more than the rest from the exposures of traveling from place to place in
this district. These hardships broke down the health even of strong men like
father Fray Christobal de Salvatierra, who suffered from a terrible asthma.
Father Fray Juan was afflicted by an asthma so terrible that it seemed as if
every night must be his last; and he felt the dreadful anxiety which
accompanies this disease. He also suffered from two other diseases even
more severe, colic and urinary ailments, which afflicted him even more than
the asthma. He was so patient and so angelic in nature that all these diseases
and afflictions could not disturb him or make him irritable. His body he
treated like a wild beast that had to be tamed, weakening it with fasts,
binding it with chains, mortifying it with hair-shirts, and chastising it with
scourgings. He was chosen as confessor by the archbishop of Manila, Don
Fray Miguel de Venavides. Immediately after the death of the archbishop he
returned to his labors among the Indians, but did not survive long. When a
religious of the Order of St. Dominic is about to breathe his last, the rest of
the convent gather about him to aid him to die well; and to call them
together some boards are struck or a rattle is sounded, he who strikes them
repeating, “Credo, credo.” Father Fray Juan de la Cruz, desiring to follow
the usual custom of the order, taught an Indian to strike together these
boards, although the father was alone in the village; and this was the last
farewell of this noble religious. He had refused repeated requests to return
to Manila for care; and he was buried, as he desired, in the church of those
Indians for whose spiritual good he had spent his life.

In this year 1605 the religious of our order had been three years in Japon.
They were not a little disturbed by a brief which at this time reached Japon
and which had been obtained by the fathers of the Society of Jesus. This
brief directed that all the religious and secular clergy who desired to preach
in Japon might go thither by the way of Eastern India, but that no one
should have authority to go by way of the Western Indias. The brief directed
that all who had come in that way or by the Philippinas should depart, on
penalty of major excommunication, latæ sententiæ. The religious of the
other orders, when this brief was shown to them by the fathers of the
Society, replied that the brief had been presented in the previous year to the
archbishop of Manila; and that the fathers of the various orders had laid
before the archbishop reasons for supposing that his Holiness had been
misinformed, and had appealed to the supreme pontiff for a reconsideration.
They declared that it was unreasonable to expect them to leave Japon until
the reply of the supreme pontiff should be received. The brief was annulled
by his Holiness Paul V in 1608, only three years after the petition; and this
repeal was confirmed afterwards by Urban VIII. In the interim the fathers of
the Society of Jesus did things which annoyed the other religious, but were
not sufficient to drive them from Japon. After the repeal the superior sent
fathers Fray Thomas del Spiritu Sancto, or Zumarraga, and Fray Alonso de
Mena to extend the mission from Satzuma to Vomura [i.e., Omura]. It was a
time of great disturbance and of much feeling against the Christians. The
fathers of the order did what they could for some fathers of the Society of
Jesus who were imprisoned in a church. They went on to the kingdom of
Firando—the lord of which47 had in 1587 begged for religious of St.
Francis, but was now strongly opposed to Christianity. Among his vassals
they found some who were Christians in secret, and encouraged them and
gave them the sacraments of the church.]
Chapter LXIII
The conquest of Maluco by the intercession of our
Lady of the Rosary; the foundation of her religious
confraternity in this province, and the entry of
religious into it.

On April 16, 1606, an intermediate chapter was held in Manila, at which

notice was given of the brief of Pope Clement VIII, De largitione munerum.
Directions were given to observe this brief with rigorous exactness, in all
things which it commands to all religious orders and religious. It was
ordered and directed that all memorable things, worthy of being placed in
history, which had happened in this province should be diligently gathered
together. In accordance with this, the father provincial gave a formal
precept to all the religious of the province that they should write down, each
one of them, what he knew in regard to this matter with all accuracy and
truth. In this way something of that which has here been recounted was
brought together; but there continues to be much which remains buried in
oblivion. Some difficulties were resolved; and it was decreed that devotions
to some saints should be offered, whose devotions had up to that time not
been offered in the province.
On the first of April in this year occurred the glorious victory which Don
Pedro de Acuña, knight of the Habit of St. John, knight-commander of
Salamanca, governor and captain-general of these islands, gained in the
Malucas, restoring them to the crown of España, as for many years had
been desired and intended but without effect. This memorable victory was
won by the intercession of our Lady of the Rosary, who was the sole source
of it. This important stronghold remains incorporated in the government and
province of the Philippinas, to the immortal reputation and glory of the
great soldier and devout cavalier who gained them during his government.
He deserves this glory not less for his devout Christian zeal, love of God,
and devotion to our Lady of the Rosary—in which from his tenderest years
he was bred by his most devout and prudent mother—than for his great
military skill and prudence, which he and all his valorous brothers acquired
from his father, a distinguished and most fortunate captain, as also he saw
all his sons become. The great favor which our Lady of the Rosary showed
to our army in this conquest was very well known and celebrated. That the
evidence of it might be more clearly made known to those who were not
present [at the victory], a formal narrative of the matter was made before
the treasurer Don Luis de Herrera Sandoval, vicar-general of this
archiepiscopate in the year 1609. Many witnesses being examined, all
agreed that this fort was gained by the miraculous aid of the Virgin, though
the soldiers did not on that account fight the less valiantly. It was plain, in
many things that happened, that sovereign assistance was given by this
Lady, as may be seen by referring to the statement of the first witness, the
sargento-mayor of that army, Christobal de Azcueta Menchaca, who was
present throughout the whole matter; and, who on account of his position,
had better knowledge of what occurred than anyone else in the army. His
statement is as follows: “In the month of February, 1606, the governor was
at Oton, four leguas from the town of Arebalo, in the bishopric of Zebu, on
his way to the conquest of Maluco—where the Dutch had built a fort, and
had made treaties of peace with the king of that country against the
Castilians and Portuguese. It was also said that they had invaded the
country of the king of Tidore, our ally. The governor mustered his forces at
Oton; and with those who had come from Mexico in June, and those who
had been added in these islands, the total number was thirteen hundred
Spanish infantry, and six hundred Indians from the vicinity of Manila, who
fought courageously under the protection of the Spaniards. Religious of all
orders accompanied the troops, and among them was a certain father Fray
Andres of the Order of St. Dominic, with another lay religious. As if by
legitimate inheritance from their father, all the friars of this habit had in
their charge the devotion to the Holy Rosary; and hence father Fray Andres
suggested to the sargento-mayor that her holy confraternity should be
established in this army, that this our Lady might open the door to the
difficult entrance they were to make. The sargento-mayor spoke to the
governor in regard to the matter, and to the holy bishop of Zebu, Don Fray
Pedro de Agurto. The sargento-mayor received permission to discuss it in
the army, and the captains and soldiers all agreed with great heartiness; and
they determined that the holy confraternity should be immediately
established, with all its ceremonies and ordinances, so that this important
enterprise might begin with some service done to our Lady the Virgin. The
governor ordered the image of our Lady of the Rosary to be embroidered on
the royal standard, that she might guide the army. He was the first to pledge
himself as a member of the confraternity, and was followed by the master-
of-camp, Juan de Esquivel, and the captains, the soldiers and sailors, and
the members of his household—all of them promising alms when they
should be provided with money on account of their pay. It was then
proposed to establish the confraternity in the first city which should be
gained from the enemy, and to call it “the City of the Rosary.” For this
purpose a canvas was painted, having upon it a representation of our Lady
with her son Jesus in her arms, distributing rosaries to the governor, the
master-of-camp, the captains, and the rest of the soldiers. They confessed
and received communion, and went in procession, as is customary when the
confraternity is established. The bishop celebrated pontifical mass, giving
dignity to this solemn act with his holy presence. According to the
ordinances, a Dominican friar is obliged to preach if any be present. Since
Fray Andres had little skill in this office, and spoke with little grace, he tried
to arrange that the bishop should preach; but matters turned out so that the
religious was obliged to preach the great things of the Mother of God and of
her rosary. As all this had been guided by God, and the preacher chosen by
His own will, God controlled the preacher’s tongue in such a manner that
all should be fulfilled which concerned His purpose. Thus the father amazed
those who were present—the bishop to such an extent that he said aloud to
the whole congregation: “Gentlemen this blessed father has preached in
such a manner that it seems the Holy Spirit has been dictating to him that
which he has said; and I do not know what account to give of the same
except to praise God, for it is He who caused it.” The fleet sailed to Tidore;
and when it reached there the forces spent Holy Week in confessing and
receiving communion. While they were there an eclipse of the moon
occurred, which was taken by the augurs of the island as a bad omen, and
they uttered presages of evil, and cried aloud; but the Spaniards took it as an
omen of victory. They did not find in Tidore the king, who was friendly.
They discovered two Dutchmen who had a factory there; and they and that
which was in the factory were held for the king of España. On Friday of
Easter week, which was the last day of March, the fleet cast anchor a
cannon-shot from the fort of Ternate; and on Saturday the artillery from the
ships and galleys was fired, to clear the field. The sargento-mayor made a
landing with the army, drawing them up along the creek between the fort
and the sea. The vanguard was held by the master-of-camp, Gallinato,
lookouts being posted in the trees. While he was planning to make gabions,
the tumult of the army, as if the voice of all, declared that they should not
doubt the victory; that on that very day they were going to capture the fort
and the country, for it was Saturday, a day dedicated to our Lady. They
began with great readiness. It was about midday, an hour little suited for an
attack in so hot a country, for the sun beat down on them. In addition, on
one side they were harassed by falcon-shots fired from the fort of
Cachitulco; it was a very effective weapon, although at first they shot their
balls too high. After lowering their aim somewhat, they struck seven
Spaniards. The companions of the governor forced him to move to another
place, as balls were constantly striking where he was. At the very moment
when he left the spot, his shield-bearer, stepping into his place, was struck.
On this account the sargento-mayor endeavored to hold back the forces
until they could hear what the lookouts said, or receive an order from the
governor. From among the body of the troops he heard a voice, calling upon
him to attack without doubting of the victory; that the mother of God
purposed that on that day her holy confraternity should be established in
this country. The sargento-mayor turned his head and asked in a loud voice:
“What devout or holy person has said this to us?” There was no answer, and
it was not known from whom the voice proceeded; but it seemed to him that
it spoke to him from within, and that it came from heaven. It inspired in him
such spirit and courage that he turned to the captains and said: “Gentlemen,
the mother of God wills us to gain this fort today.” Captain Cubas reached
the fort, from which his troops were somewhat driven back by the Moros,
and his foot was wounded by a pointed stake [puia]. Some beginning to call
“Sanctiago!” and others “Victory!” they all began to run on boldly and
proudly without any order. So quickly was the fort taken that the captain-
general did not even know it when the soldiers had actually surmounted the
wall. They went on to where the king was fortified, with many arquebuses
and culverins; and with four pieces of ordnance (pieças de batïr), and with
a high wall, from which the enemy did much execution with bucacaos48
and fire-hardened reeds anointed with poison. But none of these things
availed him; and, seeing that the day was lost he fled with some of his
followers, in a caracoa and four xuangas, to the island of the Moro, or
Batachina [i.e., Gilolo], to which they had sent their women and children
and their wealth. On account of this the sack did not bring very much gold
or money, but amounted to only two thousand ducats and some cloth and
cloves. The rest of the prize was artillery, culverins, arms, and ammunition.
After the victory, the sargento-mayor went to ask the governor for the
countersign, and found him on his knees before an image of our Lady,
saying: “I beg humility of you, our Lady, since by you this victory has been
gained.” On the following day, Sunday, the second of April (which was,
accordingly, the first Sunday in the month), the governor ordered an altar to
be prepared, and directed that the painting we carried of the mother of God
of the Rosary, with the governor, the captains and the men at her feet should
be placed thereon, so that mass might be said. They brought from the
mosque a pulpit, in which father Fray Andres preached. That which had
previously been a mosque was from that day forth the parish church and
mother church—the religious living in one part of it, and administering the
holy sacrament. The confraternity was established, and it and the city and
the principal fort received the name of El Rosario [i.e., “The Rosary”] that
this signal mercy might remain in the memory of those who were to come.
In these events there were many things that appeared miraculous. The first
of them was the voice which the sargento-mayor heard, with regard to
which he declared upon oath that he could not find out who spoke it, that it
appeared to speak to him within, and that the words inspired in him great
confidence, as has been said. The second miraculous element is the speed
with which victory was attained; for when the governor went away to
speak, with the king of Tidore, who is friendly, the report that the fort had
been gained reached him so quickly that the governor was amazed, and the
king did not believe it. The third was the few deaths which occurred on our
side; for only fifteen died in the war, and twenty were wounded. The fourth
is that when a Dutchman—or, as others say, a man of Terrenate—was trying
to fire a large paterero to clear a straight path where a great number of our
soldiers were marching up hill in close order, he tried three times to fire it
with a linstock, but was unable to do so. When the Moros told him to hasten
and fire it, he said that a lady with a blue mantle was preventing him with a
corner of the mantle, and sprinkling sand in the touch-hole. So, throwing
away the linstock, he began to run; and the Spaniards came up with him and
killed him.

At the beginning of August in the same year, large reenforcements of

religious came from España; and so great was the need which there was of
them that they came at a very fortunate time, especially since they were
picked men in virtue and learning. The first who volunteered for this
province were five members of the college of Sancto Thomas at Alcala,
which event attracted so much attention in the convent of San Estevan at
Salamanca that, when the vicar of the religious reached there, thirteen
members of that convent volunteered. Among them was the preacher of that
distinguished convent, father Fray Diego del Aguila. To these, others from
other convents added themselves, and a member of the college of San
Gregorio, of whose great virtue an account will immediately be given.
When the time for beginning the voyage arrived, the thirteen members of
the order from the convent of San Estevan at Salamanca prostrated
themselves on the floor of the church, after thanks had been returned for the
meal which had been completed, and asked for the blessing of the superior
that they might begin their journey. This act aroused great devotion among
those who were present. When they had received the blessing, they went in
procession to the convent of novices, where they took their cloaks and bags;
and intoning the devout hymn of the Holy Spirit, they began with His
divine support upon this journey, with their staves and hempen sandals,
after the manner of persons who go on foot. They were led by father Fray
Diego del Aguila, the preacher of that convent at the time, and an example
of virtue in that city where he had preached with great reputation for the
four years preceding. Hence to see him walking on foot, and on his way to
regions so remote, was a thing which caused great tenderness and devotion
in those who knew him, and who saw so devout and so humble an act, so
determined a resignation, and such contempt for the world. He labored
much in the ship, hearing confessions, and preaching and teaching; for as in
voyages there are so many kinds of people, there is need of all of these
things, while many of the people need them all at once, because they do not
know the doctrine which it is their duty to know and believe, and do not
take that care of their souls which they ought to take. Some of them do not
even desire to have such things spoken of, that their ignorance may not be
known; and hence there is much labor in teaching them, and it is a great
service to God not to refuse this labor.

[The member of the college of San Gregorio at Valladolid who came with
the rest of these religious was Fray Pedro Rodriguez, a native of Montilla
and a son of the convent of San Pablo at Cordoba. His departure caused
much grief. His parents loved him tenderly, for he was, like Benjamin, the
youngest and was very obedient and docile by nature. The religious of his
convent were grieved because they had seen in him so notable a beginning
in virtue and letters. In spite of the efforts of fathers, kinsmen, and religious,
father Fray Pedro maintained his resolve. His virtues were very great, and
he mortified himself constantly. His last illness befell him when the vessel
had already come among these islands; and they were already at the port of
Ybalon, and were carrying him ashore that he might receive the viaticum,
when he lost consciousness. He had desired to be left in the islands of the
Ladrones, that he might serve as missionary; but he was not permitted to do
so, on account of the great difficulties which he would have met with
because of ignorance of the language. It may be that father Fray Pedro
would have overcome them; but such things ought not to be left in the
hands of a single person. The evil results which follow are morally worse
than the gain which may be expected, as has been found out by experience
since religious of the seraphic father St. Francis have remained there. His
body was taken to be buried in the church of Casigura. He left behind him
among his brethren the name of saint.]
Chapter LXIV
Other events which happened at this time in Japon
and the Philippinas

[The circumstances in Japon were such that many of the converts were
obliged to spend six, or eight, or even fifteen years without confessing,
while some of them had not seen a confessor within forty years. Hence the
fathers Fray Thomas and Fray Alonso were anxious to go up into the
country to continue the good work which they had begun. The vicar-
provincial, Fray Francisco de Morales, sent father Fray Alonso de Mena to
the kingdom of Fixen,49 where there had been no church up to this year
1606. A certain captain, Francisco Moreno Donoso, had taken some
Franciscan fathers with him on a journey, and on the voyage had been
delivered from great danger by the intercession of our Lady of the Rosary.
He was therefore devoted to this our Lady. Although the kingdom of Fixen
is very near Nangasaqui, the king had always been unwilling to admit
preachers of Christianity; but this king had a great regard for Captain
Moreno Donoso, who went to visit the king with father Fray Alonso; and
the captain made the king many gifts, refusing to accept anything in return
except a chain. The king showed him such favor that the captain took
advantage of the opportunity to ask permission that father Fray Alonso
might establish convents and churches in the kingdom. The king was
pleased to grant it, insisting only that the sanction of a great bonze, named
Gaco, should first be secured; he was a native of Fixen, and was the most
highly regarded man in Japan because of his learning. The king sent his
own secretary to go before the bonze, to tell him of the poverty, the
penitence, the contempt for the things of this world, the modesty, the
humility, and the courteous behavior of the father. The bonze, seeing that it
was the pleasure of the king, said that such a man might very well receive
this permission. In conformity with it three poor churches and houses were
built—one in Famamachi under the patronage of our Lady of the Rosary;
the second in the city of Caxima [i.e., Kashima]. named for St. Vincent;
and, after some time, another one at the king’s court [i.e., Saga], for which
at that time permission had been refused. Father Fray Alonso and his
companion, when he had one, got the little they needed for their support
from Portuguese and Castilians in Nangasaqui, that they might avoid asking
for alms from the Japanese, and might thus give no opportunity for the
bonzes to complain against them, and to find a pretext for sending them out
of the country. Father Fray Alonso remained in this kingdom; and the order
persevered until the persecution, when all the religious who had been hiding
there were ordered to depart from Japon. Father Fray Alonso found in this
kingdom some Japanese who had been baptized in other kingdoms, but had
not been well taught in the faith, or who had forgotten the good teachings
that they had received at their baptism. They were guilty of much
irregularity in their marriages; and some of them had assumed to baptize
others without knowing the essence of the baptismal form, so that it was
difficult to determine which of them had received valid baptisms. These
imperfectly prepared converts had also done harm by endeavoring to
sustain arguments against the opponents of Christianity, and, being
insufficiently grounded in the faith, they had spread false impressions of the
Christian religion. Notable cases of conversion occurred, there being some
instances well worthy of remark in the court; and finally the sanctity of the
life of the missionaries caused them to be called xaxino padre, “fathers who
despise the world.” The father Fray Juan de Los Angeles, or Rueda, came to
live at Fixen in the following year, 1607.

In this year 1606 of which we have been speaking, there died at sea father
Fray Domingo de Nieva, who was on his way to act as procurator of the
province. He had labored much and well among the Indians of Bataan and
among the Chinese. Father Fray Domingo was a native of Billoria in
Campos, and a son of the convent of San Pablo at Valladolid. He was a man
of ability and of good will. When nearly all the lecturers in theology from
that convent, together with the lecturers in arts, and many of their most able
and learned disciples, determined to go to the Philippinas, father Fray
Domingo joined his masters. He suffered his life long from headache. Being
sent to Bataan in company with three other fathers, he, as the youngest, had
to carry a very heavy burden of duties. He was fortunate enough not to
suffer from any further diseases, the Lord being pleased not to add any to
his constant headache. His mortification, fasting, and discipline were very
great. He wrote some devout tracts in the language of the Indians, and some
others in that of the Chinese. He had printed for the Chinese in their
language and characters an essay upon the Christian life, with other brief
tracts of prayer and meditation, in preparation for the holy sacraments of
confession and the sacred communion. He wrote a practically new grammar
of the Chinese language, a vocabulary, a manual of confession, and many
sermons, in order that those who had to learn this language might find it
less difficult. He was prior of Manila; and in the third year of his priorate
the news arrived of the death of father Fray Pedro de San Vicente, who was
going to España as definitor in the chapter general and as procurator for this
province. Since it was necessary to send another in his place, father Fray
Domingo received the appointment to the duty. Like his predecessor, he
died on the voyage from the islands to Mexico.]
Chapter LXV
The foundation of Manavag in Pangasinan and the
deaths of some religious

In the year 1605 the missionaries to Pangasinan, not contented with the
fruitful results of their labors in the level region of that province, took under
their charge the village of Manavag, situated among the mountains at a
considerable distance from the other villages. The first entry into this
village was made by the religious of our father St. Augustine in the year
1600; they built there a church named after St. Monica, and baptized some
children. The village was so small, however, that it was not possible for a
religious to find enough to do there to justify his continued residence; and
accordingly it was visited from Lingayen, the capital of that province,
which was at that time in their hands. It caused them a great deal of labor,
since they were obliged to travel three days if they went there by water, and
two if they went by land; and therefore it was seldom visited, and little good
resulted to the village. Inasmuch as the whole population were heathen,
they required much persuasion to lead them to baptism, and a great deal of
attention to their religious instruction. On this account, those fathers placed
a juridical renunciation of the said village in the hands of the bishop, Don
Fray Diego de Soria. The bishop, being a religious of our order, asked his
brethren to take charge of this village, since there were in it many baptized
children, and no other body of religious could care for and guide them. The
bishop, in asking the religious to take this matter in charge, was laying upon
them no small burden; yet the need was almost extreme, and the great labor
brought with it great reward—for, as the apostle says, each man shall be
rewarded at the last judgment in proportion to his labors. Hence they
determined to assume the charge, and the superior sent there father Fray
Juan de San Jacintho,50 a devoted religious and an indefatigable laborer in
the teaching of the Indians. He went to Manavag in the year mentioned, and
the fact was spread abroad among the neighboring villages. On account of
the great love which they had for the order, and especially for the religious
who was there (for he was like an angel from heaven), some other hamlets
were added to that one, and the village of Manavag was made of reasonable
size. The Negrillos and Zambales who go about through those mountains
were continually harassing this village, partly because of their evil desires
to kill men, and partly for robbery. They often came down upon it with
bows and arrows, and with fire to burn the houses and the church which
was practically all of straw. They committed murders, and robbed women
and children. Those in the village being thus terrorized, and the men being
unable to prevent the evil, since their enemies came when they had gone out
into the fields, it was determined to take as patroness the Virgin of the
Rosary, that she might aid them in this need. They accordingly dedicated a
new church to her, and solemnized the dedication with many baptisms of
adult persons. Within a few months, there was not a heathen within the
village—a clear proof that the presence of heathen in the country is due
solely to a lack of missionaries. Wherever the missionaries are, all are
immediately baptized; and not only those of that village which has the
missionaries, but some of their neighbors also, participate in the teaching of
the religious, and in the favors of our Lady of the Rosary. This is plain from
a miracle which occurred a few years after, and was verified before the
vicar-general of this country, who at that time was father Fray Pedro de
Madalena. It happened thus. Four leguas from Manavag, in a village of
Ygolote Indians who inhabit some high mountain ridges, there lived an
Indian chief, a heathen, by the name of Dogarat, who used sometimes to go
down to the village of Manavag, and to listen out of curiosity to the
preaching of the religious. Since the matters of our faith are truly divine, the
Indian began to incline toward them, and even toward becoming a
Christian. He therefore learned the prayers, and knew them by heart; and
the only thing which held him back was the necessity of leaving his vassals
and his kinsmen if he was baptized, and going away from the washings in a
river of his village, where they used to gather grains of gold, which come
down with the water from those hills and ridges where they are formed.
God our Lord, to draw him to the precious waters of baptism, brought upon
him a severe illness. When he felt the misery of this disease, he sent to call
the religious who was at that time in Manavag, father Fray Thomas
Gutierrez, who came to his village, called Ambayaban, and visited the sick
Indian, giving him thorough instruction in the matters of our holy faith.
When he was thoroughly prepared he baptized him and named him
Domingo. By the aid of the Lord he recovered, and used to attend church on
feast days. He asked for a rosary, which the religious gave him with a
direction to say the prayers of the rosary every day, that the Sovereign Lady
might aid him. He went out hunting once; and in order that the rosary,
which he always wore about his neck, might not interfere with him or be
broken by catching in a branch, he took it off and hung it on a tree, and with
it a little purse in which he was carrying a trifle of gold. It happened soon
after that some Indians set fire to the mountain to frighten out the game.
The fire kindled the tree where the rosary was hanging, and burnt it all to
ashes. Some time afterward Don Domingo came back for his rosary, and
discovered the destruction which the fire had wrought, and the tree in ashes.
As he was looking among them he found his rosary entire and unhurt, while
everything else was burnt up, and the purse and the gold were consumed,
though they were close to the rosary, which did not show a sign of fire. The
Indian, amazed, went and told his story to father Fray Thomas, who for a
memorial of this marvel kept the miraculous rosary among the treasures of
the church, giving the Indian another in its place. There it remained, in
token of the esteem and respect which our Lady willed that the fire should
pay to her holy rosary.

[In the month of June, 1607, father Fray Juan Baptista Gacet ended his
labors happily in the convent of Sancto Domingo at Manila. He was a son
of the convent of Preachers at Valencia, and a beloved disciple of St. Luis
Beltran, whom he succeeded in the office of master of novices at Valencia.
When St. Luis returned from the Indias, the Lord moved father Fray Juan to
go to them, as he desired to reap a harvest of souls, and feared that they
might strive to make him superior in his own province. He received the
approval of St. Luis, and went to the Indias at the time when master Fray
Alonso Bayllo went out from his convent of Murcia, by command of our
lord the king and of the general of the order, to divide the province of Vaxac
from that of Sanctiago de Mexico. Being threatened with a superiorship in
the province of Vaxac, father Fray Juan did what he could to avoid it. When
a company of religious under the leadership of father Fray Pedro de
Ledesma passed through Nueva España on their way to the Philippinas,
father Fray Juan decided to accompany them, though he was already of
venerable age; and he reached Manila in 1596. Here he was greatly
honored, and, being too old to learn the Indian languages, was retained in
the convent of Manila to act as confessor and spiritual guide to a number of
devout persons in the city. He was made definitor in the first provincial
chapter, and was later obliged to accept the office of prior—having no other
country to flee to, as he had fled from España to the Indias, and thence to
the Philippinas, to avoid this elevation. He was given to devout exercises
and to prayer, reading often from some devout book, usually from St. John
Climachus, and afterward discussing the passage, and making it the basis of
devout meditation. After leaving the office of prior, he returned to his life of
devotion and abstraction.

On the twentieth of July in the same year, father Fray Miguel de Oro ended
his life in the province of Nueva Segovia. He was a native of Carrion de
Los Condes; and he took the habit and professed in San Pablo at Valladolid.
He afterward went to the religious province of Guatemala, where he
remained for some years, but afterward returned to España. In 1599 the
plague attacked all España and raged with especial violence in Valladolid.
Father Fray Miguel, with four other religious of our order, devoted himself
to the care of those who were plague-stricken. After the plague he retired to
the convent of La Peña de Francia; but his memory was constantly stirred
by the recollection of his service among the Indians, and in 1601 he went
with some other religious to Manila. He was assigned to the province of
Nueva Segovia, where, although on account of his great age he was unable
to learn the language, his holy example was of great value. He was of great
help and comfort to the minister whom he accompanied, doing all that he
could to make it possible for the minister (who knew the language) to work
among the Indians, and to write in the Indian language compositions and
spiritual exercises, which were of service to the ministers that came after
them. He used to wear next his skin a thick chain, weighing ten libras; and,
that the other brethren might not perceive the marks of it on his tunics, he
used to take care to wash and dry them apart. He died as a result of a fever
caused by the heat of the sun. Father Fray Miguel was of swarthy
complexion, with black and very prominent eyes which inspired fear. After
his death he remained handsome, fair, and rosy, which caused those present
to wonder-all supposing that these were signs of the glory which his soul
already enjoyed.]
Chapter LXVI
The establishment of two churches in Nueva Segovia

In the month of August, 1607, at the octave of the Assumption of our Lady,
a church was erected in the village of Nalfotan, the chief village among
those which are called the villages of Malagueg [i.e., Malaúeg] in Nueva
Segovia. This church had the name and was under the patronage of St.
Raymond. The Indians of these villages were and are courageous and
warlike. Hence before the coming of the faith they were constantly at war
among themselves and with their neighbors, being men of fierce mind and
lofty courage, and highly prizing their valor, strength and spirit, an
inheritance left to them by their ancestors. Thus they and their neighbors of
Gatarang and Talapa, with whom they were very closely related, gave the
Spaniards a great deal of trouble, and were feared and still are feared by the
other Indians of that large province. In the village called Nalfotan the chief
and lord at this time was a young man named Pagulayan, to whom our
Lord, in addition to high rank, great wealth, and courage, had given a quiet
and peaceful disposition. He was a friend of peace and of the public weal—
[seeking not only] his own advantage, but that of his people, and striving to
secure what he recognized as good; and in him ran side by side the love of
peace, and military spirit and courage—in which he was distinguished and
eminent, and for which he was therefore feared by his enemies. God our
Lord, so far as we can judge, had predestinated him for Himself; and this he
showed by the great affection with which he listened to matters dealing with
the service of God, even when he was a heathen and was living among
barbarians, idolaters and demons, such as were all his vassals. When he
heard that the Ytabes Indians, his neighbors, had religious of St. Dominic
who taught them a sure and certain road to salvation, and to the gaining of
perpetual happiness for the soul in heaven by serving God in peace and
quietude, he strove with all his heart to enjoy so great a good. He discussed
the matter with his Indians, and with their approval went down many times
to the city of the Spaniards to carry out his religious purpose, endeavoring
to have the father provincial, Fray Miguel de San Jacintho, give him a
religious for his village. The provincial would have rejoiced to give him
one; but those whom he had were so busy, and he had already withdrawn so
many in response to such requests, that he was unable to satisfy this good
desire, except with the hope that a missionary would be provided there as
soon as the religious had come whom he was expecting from España. The
good Pagulayan, although he was somewhat consoled, did not cease to
complain, with feeling, that he had been unable to bring to his village the
good which he desired for it. As he was unable to obtain a religious, he took
with him a Christian child from among those who were being taught the
Christian doctrine in the church, that the boy might instruct him until a
father should come who could complete and perfect his teaching. Nay,
more: he and his people, having confidence in the promise which had been
given them, erected a church in their village that they might influence the
religious [to go there], and have that stronger reason for supplying a
minister to them rather than to other villages which had no church. All this
greatly affected the religious; and finally, in August of this year [1607],
father Fray Pedro de Sancto Thomas51 went there and found the church
already built, and the whole village—men, women, and children—gathered
on purpose to receive him, as they did with great joy and the exhibition of
much content. This caused like content in the soul of father Fray Pedro,
who giving many thanks to the Lord, whose work this was, firmly resolved
to labor with all his strength in this vineyard which seemed to bear fruit
before it was cultivated. Father Fray Pedro was very well suited to begin a
conversion like this; for he was so simple and affable that the most remote
barbarians, if they talked with him, were compelled to love him. He was of
a very gentle nature, and extremely open-hearted, being entirely free from
any duplicity or deceit, and acting in all things with the bowels of charity.
This is the greatest snare to catch love which may be set for men. Hence
they received him as if he came from heaven, and at the beginning they
listened to him and obeyed him with great zeal. The devil at these things
suffered from rage and the worst pains of hell, as he saw himself losing, all
at once, villages which had been his for so many ages. Hence by the means
of a sorceress, a priestess of his, named Caquenga, he began to disturb the
Indians, to whom this wicked woman said such things that many
determined to follow the rites of their ancestors and not to receive the
teaching of the divine law. So devilish was this cursed anitera that she kept
stirring up some of them against the religious, while at the same time with
those who wished to keep him she pretended to be on their side; thus she
deceived them all, especially those who were influenced by their zeal for
ancient superstitions. Hence they themselves killed their fowls and the
swine which they had bred, tore down their houses, and cut down their
palm-groves, in which their principal wealth consisted; and, crying out,
“Liberty!” they fled to the mountains. Here they joined those who had
hitherto been their enemies, that they might be more in number and might
bring a greater multitude of weapons against a solitary friar who went
unarmed, and whom they had invited to their village with such urgency, and
received with such joy; and against whom they had no complaint except
simply that he preached to them the law of God and the gospel of peace, at
their own invitation, and that a most earnest invitation. Pagulayan, with
some of his vassals, was constantly at the side of Fray Pedro—who, being
secure in his own conscience, was not intimidated, but strove to bring back
those who had revolted. Seeking for means of speaking to them, he
determined to send an Indian who should arrange in his behalf for a
conference; and who should promise the chief of the revolted ones, whose
name was Furaganan, that the Spaniards who were ¡n the city of Nueva
Segovia would not punish him for what he had done. That the Indian might
feel safe and might believe him, he gave the man a relic of St. Thomas to
carry; for among them there was no one who knew how to read or write,
because they had no letters of their own, so that he was unable to give him a
letter, or any other token better known as coming from the father. This,
however, sufficed to cause Furaganan to listen to the messenger without ill-
treating him; and he agreed to meet the religious at a certain place and on an
appointed day. As a token of fidelity and peace, Furaganan sent his bararao
—a dagger with which they stab close at hand, and can easily cut off a head
—that it might be put in the hands of the religious. They met on the
assigned day; and the Indian, annoyed with Caquenga, who had caused the
disturbance among them, immediately joined the party of the religious
against whom she had caused them to rebel. Furaganan asked them to give
him this Indian anitera as a slave, alleging that she had been a slave of his
mother, and that in this way and no other could quiet be restored, because
he could not suffer that this intriguing slave-woman should, merely through
her crafty acts, be more esteemed by the Spaniards than were the chiefs.
She was, he said, full of duplicity, having remained with Pagulayan that she
might be able to say afterward to the Spaniards that she was not at fault for
the uprising—although, in point of fact, she had been the cause of it. Fray
Pedro promised to look after this business with great diligence, and to do
what should be best. The Indian departed, apparently in peace; but the
others did not continue in that frame of mind. At midnight, while the
religious was reciting the matins, on the first Sunday of Advent, and when
he had come to the first response, the insurgents set fire to the church, thus
alarming those who had remained in the village, and causing them to take
flight. Pagulayan came to father Fray Pedro, and, acting as his guide, put
him on a safe road, carrying him at times on his shoulders across creeks and
rivers on the road which they followed. At dawn they halted in a thicket,
whence the father went to a little village farther down, because the place
where they were was not safe. Here Pagulayan carried the robes from the
sacristy, and father Fray Pedro put them as well as he could into a chest,
being obliged to leave out a canvas of our Lady, which on account of its
size the chest would not hold. Leaving it there, he went on to the village of
Pia, where there was a religious with many Christians, and where the
people were peaceful. The insurgents went straight down to the village
where the chest and the picture were; and, opening the chest, they took out
the ornaments, the chalice, and all the rest, and profaned everything. They
cut the ornaments of the mass into pieces, to make head-cloths and ribbons.
They tore the leaves out of the missal, and drank out of the chalice, like a
godless race governed by the devil. Taking the image painted on the canvas,
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(eBook PDF) Essential Interviewing: A Programmed Approach to Effective Communication 9th Editionpdf download

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Review Questions 107

Additional Resources 333

New to the Ninth Edition

Supplements Accompanying This Text

EVERY DAY, WE HAVE CONVERSATIONS with other people in which we talk

How the Research Base of This Text Shows the Importance

breaks them down into manageable teaching units or frames. In programmed

Making Decisions During an Interview

1.1 Client: I’m seeing you because I can’t talk to anyone. My

Steps Toward Clarifying the Interviewing Process:

The Freudian legacy Sigmund Freud is the founder of psychotherapy. Before

controversial, his influence cannot be denied. Freudian thinking also gradually

The Rogerian revolution The most influential psychotherapist of modern

Two Other Useful Theories

On April 16, 1606, an intermediate chapter was held in Manila, at which

At the beginning of August in the same year, large reenforcements of

Let us accompany you on the journey of exploring knowledge and

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