1. CATBALOGAN, CAPITAL OF SAMAR.

2. THE LEGASPI-URDANETA MONUMENT, MANILA. 3. FILIPINO FAMILY-A GROUP OF CUYONS. 4. GENERAL VIEW OF THE LUNETA, THE MALACAN DRIVE, AND THE BASTION OF SAN DIEGO, WALLED CITY, MANILA.

but in the desire to extend the Christian religion. The islands were indeed a Christian mission rather than a colony, and this characteristic has affected their history to the present day. It is true that Legaspi, the former alcalde of the city of Mexico, who was sent out with Friar Urdaneta, of the Augustinian Order, was directed to examine the ports of the Philippine Islands and to establish trade with the natives, and that the importance of winning the friendship of the natives was emphasized as a means of continuing the trade. But the viceroy of Philip II ordered Legaspi to treat the five Augustinian friars in his company with the utmost respect and consideration, so that the natives should also hold them in respect, "since," as he wrote Legaspi, "you are aware that the chief thing sought after by His Majesty is the increase of the Holy Catholic faith and the salvation of the souls of these infidels." In other Spanish expeditions the sum of money paid for the trip was paid by adventurers, who contributed part of the fund and who were aided from the royal treasury, the understanding being that there should be an equitable division of the profits between the adventurers and the king. There was, however, no adventurer connected with this expedition. It was purely a governmental enterprise, sent out by order of Philip II, and he paid all the expenses. A contemporary writer says that when the king was informed that the Philippines were not rich in gold and pearls, and that their occupation might not be lucrative, but the reverse, he answered: "That is not a matter of moment. I am an instrument of Divine Providence. The main thing is the conversion of the kingdom of Luzón and God has predestined me for that end, having chosen me His king for that purpose. And since He has intrusted so glorious a work to me and my crown I shall hold the islands of Luzón, even though by doing so I exhaust my treasury."

Again, in 1619, in the reign of Philip III, it was proposed to abandon the Philippines on the ground of their useless expense to Spain, and an order to that effect was given. A delegation of Spanish friars from the archipelago, however, implored the king not to abandon the 200,000 Christians whom they had by that time converted, and the order was countermanded.

I may digress here to say that some years before the American occupation, a popular subscription was taken up in Manila to pay for the erection of the statue of Legaspi, the founder of the city. Subsequently the plan was changed so as to include Urdaneta, the Augustinian friar, who accompanied Legaspi. Querol, a Spanish sculptor of note, designed the monument, and it was cast in bronze and sent to Manila. When the American forces captured the place, there were found in the custom-house the various pieces of the monument, but nothing looking to its erection had been done. The military government of Manila under General Davis decided, and properly decided, that it would be a graceful act on the part of the American authorities to erect the monument. This was done, and the monument now stands on the Luneta, overlooking the bay of Manila, and occupies the most prominent site in the whole archipelago. It is a work of art. The two figures are instinct with courage and energy. Legaspi on the right bears in his left hand the standard of Spain; on the left, and slightly in advance of Legaspi, Urdaneta carries in his right hand, and immediately in front of the Spanish standard, the cross. The whole, as an artistic expression, satisfies the sense of admiration that one feels in reading of the enterprise, courage, and fidelity to duty that distinguished those heroes of Spain who braved the then frightful dangers of the deep to carry Christianity and European civilization into the far-off Orient.

Under the circumstances I have described, the occupation of the islands took on a different aspect from that of ordinary seeking for gold and profit, and was not in the least like the conquests of Pizarro and Cortez. The natives were treated with great kindness and consideration. The priests exerted every effort to conciliate them. The government was first established at Cebú, subsequently at Iloilo in

Panay, and finally at Manila in 1571. There was at Manila some fighting of a desultory and not very bloody character; but Legaspi, obeying the direction of his superior, at once entered into negotiations with the natives. He found that there was no great chief in command, but that each town had its own chief and there was no other government than that of many petty rulers. They were jealous of one another, were easily induced to acknowledge allegiance to the King of Spain, and were quickly brought under the influence of the active missionary efforts of the friars who accompanied Legaspi. History affords few instances in which sovereignty was extended over so large a territory and so many people (for the island must then have had half a million inhabitants) with less bloodshed. When Legaspi's lieutenant, Salcedo, first visited Manila he found evidence that there had been an effort to convert the people to Mohammedanism, but it had not proceeded far. Undoubtedly, if Legaspi had not at that time come into the islands, all the peoples of the archipelago, instead of only 5 per cent of them, would now have been Mohammedan. The willingness of the natives to embrace Christianity, their gentle natures, and their love of the solemn and beautiful ceremonies of the Catholic Church enabled the friars to spread Christianity through the islands with remarkable rapidity.

It should be borne in mind that these are a Malay people, and that nowhere in the world, except in the Philippine Islands, has the Malay been made a Christian. In other places where the race abides, Mohammedanism has become its religion; and there is no condition of mind which offers such resistance to the inculcating of Christianity as that found in the followers of the Prophet of Mecca.

The friars learned the various dialects of the natives, and settled down to live with them as their protectors and guardians. In the first two hundred years of Spanish occupation the Crown had granted to various Spanish subjects large tracts of land called encomiendas. To those who occupied these encomiendas it was intended to give the character of feudal lords. They of course came into contact with the natives, and attempted to use them for the development of their properties. The history of the islands until 1800 shows that the friars, who had increased in number from time to time, were constantly exercising their influence to restrain abuse of the natives by these encomenderos or large landowners; and the result of their efforts is seen in the royal decrees issued at their request, which were published and became known as the "Laws of the Indies." It is very probable that the encomenderos frequently violated the restrictions which were put upon them by these laws in dealing with the natives; but there is nothing to show that the friars winked at this or that they did not continue to act sincerely as the protectors of the natives down to the beginning of the past century. Under the law a native could not be sued unless there was made party to the suit an official who was ordinarily a friar, known as "the protector of the Indian." The encomendero who had to do with the natives was not permitted to live in a town on his own estates where the natives lived. The friars exerted their influence to induce the natives to live in towns near the church and the convento, or parish house, because they thought that this would bring the natives more fully "under the bells," as they called it, or within religious influence. One of the friars laid down as a rule, which was adopted by his order and approved by the Government as early as 1850, the following:

1. "It is proper that pueblos should be formed, the missionaries being ordered to establish themselves at a certain point where the church and the parish house (convento), which will serve as a point of departure for the missions, will be built. The new Christians will be obliged to build their houses about the church, and the heathen will be advised to do so."

2. "Elementary schools should be established, in which the Indians will be taught not only Christian doctrine and reading and writing, but also arts and trades; so that they may become not only good Christians, but also useful citizens."

So great and complete became the control which the friars exercised over the natives by reason of their sincere devotion to their interests, that Spain found it possible to police the islands with very few troops.

The Spanish military force in the Philippines in 1600 was 470 officers and men. In 1636 this had increased to 1,762 Spaniards and 140 natives. From 1828 to 1896 the Spanish forces varied from 1,000 to 3,000 officers and men. In 1896, just before the revolution, the army included 18,000 men, of whom 3,000 were Spaniards; and a constabulary of 3,500 men, most of whom were natives.

The Spaniards, but not the natives, were, until 1803, subject to the jurisdiction of the Inquisition. Idolatries, heresies, and errors of belief committed by the natives were brought before the bishop of the diocese, but not before the Holy Office.

Although the natives held slaves, upon the arrival of the Spaniards the custom was discouraged by a law forbidding Spaniards to hold slaves, and by prohibiting judges from deciding in cases of dispute whether a man was a slave; so that a slave appearing before the court was ordinarily liberated.

In Cavite the friars maintained a hospital for sick sailors; in Manila, Los Baños, and Cáceres were hospitals for sick natives; in Manila, Pila, and Cáceres were hospitals for Spaniards, the clergy, and natives who could afford to pay. In Manila was maintained a hospital for sick negro slaves.

Between 1591 and 1615, the friars of the Philippines had sent missionaries to Japan who devoted themselves to the succor of the poor and needy there, and especially the lepers of that country, so that there were in Japan, when the ports of that country were closed, about 32 priests. Twenty-six of them were crucified or burned alive. When the Mikado expelled the Christians, he sent to the governorgeneral of the Philippines three junks laden with 150 lepers, with a letter in which he stated that, as the Spanish friars were so anxious to provide for the poor and afflicted, he sent them a cargo of men who were really sorely oppressed. These unfortunates were taken ashore and housed at Manila, in the hospital of San Lazaro, which has ever since been used for lepers.

I draw much of what I have said from an introduction by Capt. John R. M. Taylor, of the Fourteenth Infantry, assistant to the chief of the bureau of insular affairs, who is engaged in compiling original documents connected with the Philippines, with notes. Speaking of what the friars did in the islands, Captain Taylor says:

"To accomplish these results required untiring energy and a high enthusiasm among the missionaries, in whom the fierce fires of religious ardor must have consumed many of the more kindly attributes of humanity. Men who had lived among savages, trying to teach them the advantages of peace and the reasonableness of a higher life; who had lived among them speaking their tongues until they had almost forgotten their own, must have felt when promoted to the high places in the religious hierarchy, that their sole duty was to increase the boundaries of the vineyard in which they had worked so long. Spain had ceased to be everything to them; their order was their country, and the cure of souls and the accumulation of means for the cure of souls was the truest patriotism ***. They were shepherds of a very erring flock. Spanish officials came and went, but the ministers of the church remained; and, as they grew to be the interpreters of the wants of the people, and in many cases their protectors against spoliation, power fell into their hands."

The influence of the friars was thrown against the investigation and development of the resources of the Philippines. The priests reasoned that the working of the mines in Peru and Mexico had meant suffering and death to many of the natives, and that it was better to let the mines in the Philippines, if mines there were, lie unopened. Few Spanish merchants lived permanently in the islands, and these

26162-VOL 1-05-3

were chiefly engaged in the transhipment of Asiatic merchandise from Manila and had but little interest in Philippine products. The internal development of the islands was neglected. Taxes were light, and there was little money to make improvements or to establish schools. One Spanish-speaking priest among three or four thousand natives could not do much in spreading the knowledge of the language. It is probable that, apart from the convenience of the priest's learning the language of his parish instead of requiring the parishioners to learn his, it was deemed expedient from a moral standpoint, to keep the common people ignorant of Spanish. To know Spanish meant contact with the outside world, and the priests feared-not civilization, but the evils of civilization. Modern material progress seemed to the Spanish missionaries of little worth, compared with keeping their people innocent.

It ought to be noted, however, that while the policy of the friars seems to have been to keep the common people in a state of Christian pupilage, they founded a university, that of St. Thomas, which is older than either Harvard or Yale and is still doing educational work. The Jesuits, too, founded and are now carrying on several very good academic schools in Manila, and there are a few others in the islands. All the well-educated Filipinos owe their education to institutions of learning founded by friars or Jesuits or conducted under their auspices.

This brief description of the control of the Philippine Islands and of the Philippine people by a thousand Spanish friars prior to the nineteenth century at once prompts the question how it has come about that the Philippine people now manifest such hostility to those who were for two hundred and fifty years their sincere and earnest friends, benefactors, and protectors. There were several causes for the change. The intimate and affectionate relations existing between the friars and their native parishioners had led to the education of natives as priests and to the acceptance of some of them as members of the religious orders. Before 1800, of the bishops and archbishops who had been appointed in the islands, 12 were natives; but after the first years of the nineteenth century no such places of preferment were offered them, and after 1832 they were not allowed to become members of the religious orders. This change of policy created a cleavage between the native clergy and the friars, which gradually widened. In all countries in which the Roman Catholic religion has become fairly established it has been the ultimate policy of Rome to make the Church as popular as possible by appointing the priests and the hierarchy from the natives of the country; but in the Philippines, and especially in the nineteenth century, under the Spanish influence-which, by means of the concordat between the Spanish Crown and Rome, largely excluded the direct interposition of Rome in the Philippines-a different policy was followed, and the controlling priesthood was confined as much as possible to the dominant and alien race. The inevitable result of this policy, as soon as any small percentage of the Philippine people passed out from under the pupilage of the Spanish friars, was to create an opposition to them among the people.

In 1767 the Jesuits had been banished from the islands by the Pragmatic Sanction of Charles III, and their properties had been confiscated. They were at the time very powerful and rich, and the 32 parishes, to which they had administered, were now given over, through the influence of a secular archbishop, to native priests. The parishes were chiefly in the provinces of Cavite, Manila, and Bulacán. In 1852 the Jesuits were permitted to return, and the order permitting their return directed that they should receive again their 32 parishes, but in the remote island of Mindanao. Those parishes had been occupied by Recoletos, the barefooted branch of the Franciscan Order. The Recoletos demanded that if they were turned out of their parishes in Mindanao they should be restored to the parishes occupied by the native