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Title: The Friars in the Philippines

Author: Ambrose Coleman

Release date: June 15, 2011 [eBook #36438]

Language: English

Credits: Produced by Jeroen Hellingman and the Online Distributed
        Proofreading Team at http://www.pgdp.net (This file was
        produced from images generously made available by The
        Internet Archive/American Libraries.)


*** START OF THE PROJECT GUTENBERG EBOOK THE FRIARS IN THE PHILIPPINES ***




Produced by Jeroen Hellingman and the Online Distributed
Proofreading Team at http://www.pgdp.net (This file was
produced from images generously made available by The
Internet Archive/American Libraries.)







                                  THE
                       FRIARS IN THE PHILIPPINES.

                                   By
                      Rev. AMBROSE COLEMAN, O. P.



                          Permissu Superiorum.

                                Boston:
                        Marlier, Callanan & Co.
                                 1899.






                            Copyright, 1899,
                       By Marlier, Callanan & Co.

                   C. J. Peters & Son, Typographers,
                                Boston.






PREFACE.


The following pages originally appeared as magazine articles. In
both England and America the papers were favorably received; and as
the public has not heard the last of the Friars in the Philippines,
it seemed worth while to reproduce them in the more permanent form
of a small volume, making such corrections and additions as might
be deemed advisable. Whatever may be the shortcomings of the book,
there is a real and pressing need for the information it contains,
and this need must remain the excuse for its imperfections. A fair
consideration of the facts it presents is confidently expected from a
people whose love of justice is almost proverbial: Truth should have
nothing to fear from Americans.


May 5, 1899.






CONTENTS.



   Chapter                                                     Page

     I. The Work of the Religious Orders in the Philippines       7
    II. The Charges made against Them considered                 37
   III. The Rebellion Largely the Work of a Secret Organization  60
    IV. The Rebels and Their Grievances                          86
     V. The Sectarian Missionary Movement                        99
        Postscript                                              116

        APPENDIX.

     I. A Short Account of Missions in China, conducted by the
        Dominican Friars of the Philippines                     122
    II. Extracts relating to the Friars, from the Official
        Correspondence of Generals Weyler and Moriones          124
   III. The Work of Freemasonry in South and Central America    129
    IV. Interview with Augustinian Friars                       138
     V. Letter from a Friar in the Power of the Rebels, to a
        Friend in Manila                                        145
    VI. The Rev. Mr. Hykes on Burial Fees, and the Paco
        Cemetery outside Manila                                 149






THE FRIARS IN THE PHILIPPINES.


CHAPTER I.

THE WORK OF THE RELIGIOUS ORDERS IN THE PHILIPPINES.


A recent traveller designates the Philippines as the birthplace
of typhoons, the home of earthquakes,--epithets undoubtedly strong
yet well deserved; and typhoons at certain seasons of the year, with
earthquakes at uncertain periods, when taken together with the torrid
heat, trying at all seasons, and the malaria fruitful of fevers,
make these islands of the Eastern seas, which otherwise would be a
veritable Paradise upon earth, an undesirable place of abode to the
average European, unless, indeed, he is attracted thither by the
greed of gain or by the nobler desire of missionary enterprise.

For Nature, bountiful there almost to prodigality, revelling in
all the luxuriance of tropical vegetation, has always at hand, as
a set-off to her gifts, terrible manifestations of her power. The
seventeenth-century navigator, William Dampier, in his own quaint
and amusing way, describes how the natives and the Spanish colonists
of Manila strove to guard against the double danger of earthquakes
and typhoons, and how they both failed ignominiously. The Spaniards
built strong stone houses, but the earthquake made light of them, and
shook them so violently that the terrified inmates would rush out of
doors to save their lives; while the natives from their frail bamboo
dwellings, which were perched on high poles, placidly contemplated
their discomfiture. All that the earthquake meant to them was a
gentle swaying from side to side. But the Spaniards had their turn
when the fierce typhoon blew, against which their thick walls were
proof. Then, from the security of their houses, could they view, with
a certain grim satisfaction, the huts of the natives swaying every
minute more violently in the wind, till, one by one, they toppled
over--each an indescribable heap of poles, mats, household utensils,
and human beings.

By way of general description it may be said that the Philippine
Archipelago consists of between one and two thousand islands; two of
which, Luzon and Mindanao, are much larger than Ireland, while the
rest vary in size down to mere islets, rocks, and reefs. Altogether
the islands stretch from north to south a distance as great as from
the north of England to the south of Italy. The soil is extremely rich,
and easily cultivated; vast forests abound, containing valuable timber;
and the mineral resources, up to the present undeveloped, are apt to
prove a sure source of income under modern methods of working.

But what concerns us most in this inquiry is the character of the
inhabitants. The population, which is variously estimated at from
eight to ten millions, is made up of more than eighty distinct tribes,
which nearly all belong to the Malay race. There are still to be
found in some of the islands, and principally in the mountainous
districts, the remnants of the aboriginal inhabitants, usually called
Negritos. These are of a distinctively inferior type, are rapidly
diminishing in numbers, and seem to many observers incapable of
civilization. Our only concern therefore is with the Malays, who form
the vast bulk of the population, and have in the course of time been
nearly all converted to Christianity. Nearly seven million Christians
are counted among them; while the unconverted pagans, together with
the Moros, or Malay Mohammedans, of Mindanao and the Sulu islands,
are not a million in number.

Christianity has effected a wonderful transformation in the character
of the people, softening and refining it, as we may judge by the
contrast presented by their cruel and bloodthirsty neighbors in
Mindanao and the Sulu group, who, nevertheless, belong to the
same race, and whose characteristics they must originally have
shared. Travellers have not sufficiently dwelt on this important
point. They note that the civilized native is self-respecting and
self-constrained to a remarkable degree, patient under misfortune,
and forbearing under provocation. He is a kind father and a dutiful
son. His relatives are never left in want, but are welcome to share
the best his house affords, to the end of their days. Unfortunately
for himself, he is a happy-go-lucky fellow, delighting in cock-fighting
and games of chance, and naturally indolent, his wants being so few and
simple. He is a born musician, genial, sociable, loving to dance, sing,
and make merry among his companions. His wife is allowed a degree of
liberty hardly equalled in any other Eastern country, a liberty she
rarely abuses. She is the financier of the family, and the husband
consults her when making a bargain. She does her share of the work;
but it is not more than her just share, and she is not overburdened
with labor. Hospitality is cheerful and open-handed, and the traveller
is welcomed to the hut of the native with cordiality. The houses of
the natives are kept neat, and are models of cleanliness, and the
natives also keep themselves extremely clean. They are practical and
fervent Catholics. At the vesper Angelus bell "there is always a pretty
scene. An instant hush comes over the busy village. In each house
father, mother, and children fall on their knees before the image or
picture of some saint, and repeat their prayers. The devotions over,
each child kisses the hand of his father and his mother, at the same
time wishing them good evening. He then makes an obeisance to each of
his brothers and sisters, as well as to each guest who happens to be
present, repeating his salutation with each funny bow. Host and hostess
also greet one in the same way; and in remote places, where white men
are a rarity, the little tots often kneel to kiss one's hand." ("The
Philippine Islands and their People," by Dean C. Worcester.)

In sharp contrast to the happy, contented, and peaceful character
of the Christian native, is his southern neighbor of the same blood,
the fanatical Moro. Mohammedanism has accentuated rather than softened
the underlying fierceness of the Malay; as it gives him a religious
sanction to cruelty, treachery, murder, pillage, and piracy when
directed against the hated Christian. Inhuman and cold-blooded cruelty
is the great characteristic of the Moro, who will calmly cut down
a slave merely to try the edge of a new weapon. For two centuries
and a half the Moros organized piratical expeditions against the
northern islands. The coming of the dreaded fleet of war-praus was
looked forward to as an annual event; and while the southwest monsoon
was blowing, vigilant sentinels were on the lookout night and day
from the watch-towers with which every village was provided. The
introduction of modern artillery and quick-firing guns at last turned
the scales in favor of the Spaniards, and the piratical expeditions
are now a thing of the past. All Christians, however, living near
the Moros must still carry their lives in their hands, owing to the
juramentados. A juramentado is a man who takes an oath to die killing
Christians. The more Christians he kills, the higher place of course
he is to get in heaven, especially if he loses his own life in the
holy work. He dresses in white, shaves his eyebrows, conceals a weapon
under his clothing, and then seizing a favorable opportunity, runs
amuck, killing without mercy men, women, and children. Of course he
gets killed himself in the end, but sometimes not until he has made
himself accountable for a great number of deaths.

Though Magellan discovered the Archipelago in 1521, no serious attempt
to take possession of it was made till 1565, when an expedition of
four hundred soldiers and sailors was fitted out by Philip II., and
placed under the leadership of Miguel Lopez de Legaspi. As Philip
was inspired by religious zeal, and his principal and perhaps only
object was to spread the light of the Gospel, six Augustinian friars
accompanied the expedition. We may say with truth that it was these
missionaries, and the others who followed in rapid succession,
who conquered the Archipelago for Spain. There was no conquest in
the strict sense of the term. The Spaniards in most places simply
showed themselves to the natives; and the religious, who accompanied
them, persuaded the untutored savages to submit to the King of Spain,
through whom they would obtain the two-fold blessing of civilization
and Christianity. The retention of these rich and fertile islands,
so great a source of revenue to the mother-country, was on the whole
a very easy task. The religious Orders planted themselves firmly in
the colony, and spread themselves everywhere, winning the natives to
Christ, keeping them also in loyal obedience to that great European
power by whose means the missionaries had been sent to them. They
were thus the real bulwarks of Spanish power there, which was kept up
rather by gentle persuasion than by force of arms. Mr. Mac Macking,
a Scotch Protestant who spent some years there, says: "The warriors
who gained them over to Spain were not their steel-clad chivalry, but
the soldiers of the Cross,--the priests who astonished and kindled
them by their enthusiasm in the cause of Christ." Up to a few years
ago profound peace reigned; and a garrison of 4,200 soldiers, 3,500
gendarmerie, and 2,000 sailors and marines, was considered sufficient
to overawe a population of eight millions, besides keeping in check
the fanatical and bloodthirsty Moro pirates.

The Augustinians were the pioneers in religious enterprise, coming,
as we said already, with Legaspi, in 1565, four years before the
Philippines were formally annexed to Spain. They were followed,
in 1577, by the Franciscans; and the labors of both Orders were
so successful that Manila was erected into an episcopal see in
1579. Two years later Salazar, a Dominican friar laboring in Mexico,
was appointed bishop; and he brought the Dominicans with him to
Manila. About the same time, also, the Jesuits and the Recollects, or
discalced Augustinians, entered the country. All the Orders went about
their work with truly religious zeal; and their success was so great
that at the end of the century Mendoza could say: "According to the
common opinion, at this day there are converted and baptized more than
four hundred thousand souls." It was a success to be proud of among a
people who, when the missionaries came, had no religious worship, nor
temple, nor priest, nor form of worship. They had but a hazy notion
of a Deity, their sole religious ideas consisting of some imperfect
notions of a hell and a heaven. Persecution only gave zest to the work,
both in the Philippines and in the Ladrones, of which we may speak
together in this connection, as they have a common history. Towards
the close of the sixteenth century, as we learn from Argensola, more
than six thousand Christians had already been martyred in the single
province of Ternate, "that so," he adds, "the foundation of our faith
may be in all parts cemented with the blood of the faithful. They
dismembered the bodies, and burned the legs and arms in sight of
the still living trunks. They impaled the women, and tore out their
bowels; children were torn piecemeal before their mothers' eyes, and
infants were rent from their wombs." ("Discovery and Conquest of the
Molucca and Philippine islands," by B. L. de Argensola.) Opposition,
and persecution too, came from the Mohammedan element in the
population, which was already formidable when the Spaniards arrived
on the scene, Mohammedanism having been introduced into the islands,
especially the more southerly group, as far back as the thirteenth
century. Accordingly the Mohammedans waged a long and bitter warfare
both against missionaries, and the new Christians, numbers of whom
were called on to seal their faith with their blood. Still, in spite
of persecution, the Church prospered in those early days. Dampier,
the English navigator, who visited the Philippines towards the close of
the seventeenth century, testifies to the wonderful progress made even
then in civilization. "In every village," he says, "is a stone church,
as well as a parsonage-house for the rector, who is always one of the
monks. These last, who are all Europeans, are very much respected by
the Indians, while the secular clergy, who commonly are Creoles, are
held in contempt. Hence the Government shows great deference to the
rectors; for, generally speaking,  the Indians always consult them
on entering on any enterprise, or even as to paying taxes." Thus,
one century had changed the people from savagery to civilization. In
Manila, Dampier found the natives pursuing all the avocations of
civilized life--they were merchants, skilled artisans in various
trades, clerks, etc.

There were three large colleges,--two under the care of the Dominicans,
and one carried on by the Augustinians. There was also a Poor
Clare convent, containing forty nuns, together with a hospital and
an orphanage. The religious establishments occupied one-third of
the city as it then stood. This may seem out of proportion to the
religious needs of the city; but we must remember that in Manila,
then as now, priests of the various Orders were in training for the
numerous missions of the Archipelago, Tonkin, and China (see Appendix
I.), and, at the period of which we are speaking, of Japan as well.

Passing on to the present century, the Rev. David Abeel, a Protestant
missionary, says of the Philippines: "The Church of Rome has here
proselytized to itself the entire population. The influence of the
priests is unbounded." In the year 1858 Mr. Crawford, who was formerly
governor of Singapore, made the following declaration at a public
missionary meeting: "In the Philippine Islands the Spaniards have
converted several millions of people to the Roman Catholic faith,
and an immense improvement in their social condition has been
the consequence." Mr. MacMacking confesses that the suppression
of the Jesuits, who were banished from the Philippines in 1768,
"was attended with the worst effects to the trade and agriculture of
the islands." He adds that "religious processions are as frequently
passing through the streets as they are in the Roman Catholic countries
of Europe." He testifies that "the Church has long proved to be, on
the whole, by much the most cheap and efficacious instrument of good
government and order--even the common people learn reading by its aid,
so much at least as to enable them to read their prayer-books and
other religious manuals. There are very few Indians who are unable
to read, and I have always observed that the Manila men serving on
board ships and forming their crew have been much oftener able to
subscribe their names to the ship's articles than the British seamen
on board the same vessels could do." Prosessor Ferdinand Blumentritt,
a German Protestant, who is universally acknowledged to be the most
competent authority on all that regards the Philippines, spoke most
highly of the missionary and scientific work of the Religious Orders
there, at a meeting of the Vienna Geographical Society in 1896. The
weight of testimony from such a source all must acknowledge; it is
indeed a pleasure to present the German scientist's remarks to the
consideration of fair-minded readers.

"I wish to add some remarks," said Blumentritt, "about the
Philippines, as here the Catholic missionaries are usually active
not only in the spread of Christianity and its civilization,
but also in the geographical and ethnographical exploration of the
archipelago. Unfortunately the reports of the missions of the various
Orders are not equally accessible, e.g., we have very little account of
the Augustinian missions, which are located principally in the lands
of the Igorrotes (Northwest Luzon) and on the Island of Negros, among
the Budkidnon savages. The only important publication upon Augustinian
missions which I have been able to see is the Memoria acerea de las
Missiones de los P. P. Augustinos Calzados, Madrid, 1892. According
to this the Calced Augustinians in 1892 had in the province of Abra,
among the Tinguians, who inhabit it, eight missions with 25,100 souls;
in that of Lepanto, two missions with 2,200 souls (Igorrotes); in that
of Bengnet, also two missions, with 849 souls (Igorrotes)--total,
28,149 souls, as against 5,302 in 1829. Between 1874 and 1885 the
number of savages and heathens converted to Christianity was 1,356;
from 1885 to 1888 there were 549. In 1892 the erection of 15 new
missions was projected in the provinces of Tiagan, Bontok, Amburayan,
and Quiangan.

"The Discalced Augustinians, called in the Philippines 'Recoletos,'
have missions in the Island of Palawan (or Paragua) and in the group
of the Calamianes. Of these missioners, Father Cipriano Navarro has
especially distinguished himself by his ethnographical researches;
and we owe to him exhaustive reports concerning the Tinitians,
Togbanuas, Tandolans, and Bulalacaunos, among whom Christianity is
making steady progress.

"The Franciscans have missions in the peninsula of Camarines, in
Luzon, and in every large island on the Pacific coast. Ethnography
and philology are much indebted to their labors. I need only refer
to the works published by myself in the proceedings of our Society,
the vocabulary of the Negrito dialect of Baler by Father Fernandez,
and the accounts of the Bikols, Dumagats, and Atas, by Father Castano.

"We possess fuller accounts of the Dominicans, who are occupied in
converting to Christianity the Alimis, Apayaos, Aripas, Buayas,
Bumanguis, Bungians, Calauas, Calingas, Catalangans, Dadayags,
Gaddans, Ibibalons, Ibilaos, and Ilongotes, Ipiutys, Isinays, Mayoyaos,
Guiangans, and other Ifuagao races. In the missionary review, Correo
Sino-Anamito, we find numerous descriptions of popular manners
and customs. Some of these, particularly those written by Fathers
Villaverde, Buenaventura, Campa, Malumbres, Ruis, and Ferrando, I have
already in part made more generally known in these proceedings. The
review also publishes occasional sketches, and especially such as
throw light on the river-system of North Luzon, the valley of the Rio
Grande de Cagayan. The results of their strictly missionary labors
are very fruitful.

"But however successful the evangelical and scientific activity
of the missionaries of the above Orders, they are far surpassed by
what the Jesuits have done in the island of Mindanaoin, in half a
generation, for the spread of Christianity and civilization, as well
as for the geographical exploration of the second largest island of
the Archipelago. When they arrived they found a Christian population
only on the east and north coasts, and in a few isolated spots on
the other coast regions, such as Zamboanga, Pollok, Cottabatto Davao,
and Pundaguitan; and these were mostly Bisayos, with a few Bukidnons,
Mandayas, Manabos, and Subanos. In the interior the Spanish Christian
settlements along the Macajalas Bay reached only as far as the upper
course of the Rio Tagoloan; on the Agusan, from the lake region
at Linao to its mouth near Butuan, only two villages, Bunauan and
Talacogon. All that was then known of the interior of Mindanao was
the Lanao Lake, the lower course of the Pulangin or Rio Grande from
its mouth to Lahabay, and the lake region belonging to the river
of Ligauasan or Buluan. Of the tribes over and above the Bisayas
(Christians) and Moros (Mohammedans), only the Mandayas, Manobos,
Subanos, and Budkidnon (or 'Monteses' of the Spaniards) were known
by little more than name, but scarcely mentioned in contemporary
literature. Of the rest, except the Tirurayes, scarce the name was
known. Of the Atas, Tagabawas, Dulangans, Tagabelis, etc., even the
names were unknown.

"How changed since then! The network of rivers in the great island
is now very well known; whilst the legendary lake in the centre
of the island, whence the Rio Grande was said to flow, and from
which the whole island was supposed to derive its name, has now
happily disappeared from our maps. In numerous sketches and maps
the missionaries have recorded the results of their geographical
explorations and discoveries. The manners and customs of the heathen
tribes have been fully described by the Jesuits. It has, therefore,
always been for me the greatest pleasure to communicate the results
of the researches of these Philippine missionaries to wider scientific
circles.

"The Jesuits can also point to very great results in their evangelical
labors. Most of the heathen tribes are now entirely or in part
converted to Christianity, or have at least settled round their
missions. Even a tribe so obstinately refractory to civilization,
owing to their unsettled and wandering life, as the Mamanuas (who
belong to the Negritos) can already point to Christian villages. But
the greatest success of the Jesuits has been in bringing a considerable
number of the Moros on the Gulf of Davao to embrace Christianity. When
it is remembered how rare a thing it is to induce a Mohammedan to be
baptized, it must be especially noted that here not a few isolated
Moros living among Christians have abjured Islam, but that the Moros
converted to Christianity are so numerous that, as they can no longer
live among their former co-religionists, they have been allowed to
build their separate villages in the region of the Rio Davao. In 1895
the status of the Jesuit missions was as follows: 213,065 souls,
17,608 baptisms of children of Christian parents, 2,973 marriages,
7,215 funerals, 8,238 baptisms of converted heathen.

"In the article 'Die Katholischen Missionen,' Oscar Hecht gives
the number of Christians in the Philippines as 3,500,000. This is
incorrect. The flocks of the different Orders were as follows:--


        Calced Augustinians     (1892)        2,082,131
        Discalced Augustinians  (1892)        1,175,156
        Franciscans             (1892)        1,010,753
        Dominicans              (1892)          699,851
        Jesuits                 (1895)          213,065
        Secular Clergy          (1892)          967,294
                                              ---------
                                 Total,       6,148,250


It is difficult to estimate the number of heathens and Mohammedans;
they cannot be under 500,000, nor can they exceed a million."

Any account of the work of the Religious Orders in the islands would
be certainly incomplete if particular mention of their efforts in
behalf of education were omitted. These efforts were systematically
carried out until interrupted by the recent rebellion. The briefest
and most summary mention of what each of the Orders has done, however,
is all that may be attempted within the necessary narrow limits of
this volumes.

1. The Dominicans are in charge of the University of Manila, which
was founded and confided to their care about two centuries ago. It has
been generally attended by between two and three thousand natives, who
thus receive the benefits of a professional and liberal education. A
correspondent of the Daily Telegraph (London) tells his English
readers that as "the education of the people has been exclusively in
their (the religious') hands, it is enough to say that practically
it does not exist." The following account of the studies pursued in
the University, taken from the official report of the year 1893-1894,
is a sufficient answer to this unworthy remark.


COURSE OF STUDIES.

The Faculty of Theology and Canon Law has the following courses
of lectures:--


    1. A course of Ontology, Cosmology, and Natural Religion.
    2. The Controversial Course.
    3. Dogmatic Theology.
    4. Moral Theology and Sacred Eloquence.
    5. Sacred Scripture.
    6. Canon Law.
    7. Ecclesiastical Procedure and Discipline, especially as
       used in Churches in the East.
    8. Ecclesiastical History.


The eight lecturers in this faculty were Dominicans. There were
thirty students.


FACULTY OF JURISPRUDENCE.


    1. Metaphysics.
    2. Spanish Literature.
    3. Constitutional History of Spain and Natural Law.
    4. Canon Law.
    5. Political Economy.
    6. Ecclesiastical Discipline.


There were six Dominican and nine other professors teaching in this
faculty. The students numbered 405.


FACULTY OF LAW.

In this faculty one Dominican and eleven other professors
lectured. There were 60 students.


FACULTY OF MEDICINE.


    1. Physics.
    2. Chemistry.
    3. Mineralogy and Botany.


Three Dominican and thirteen other professors lectured in this
faculty. There were 277 students.


FACULTY OF PHARMACY.

There were 89 students. In the schools of practical pharmacy there
were 216 students. Three Dominicans, who lectured on Chemistry,
Zoölogy, Mineralogy, and Botany, and seven other professors taught
in this faculty.

This is the higher education which has been given to the natives
for more than two centuries. Is it not something to admire? Can
England point back to anything equal to it in the history of her own
colonies? Did England in the last century do anything for the material
or spiritual advancement of the North American Indians? Did the United
States do anything for them till within recent years? Both governments
folded their arms while the Indians were being driven before the face
of the white settlers; and during the two centuries that the policy of
extinction was being carried out on the North American continent the
Spanish missionaries were giving the natives of the Philippines all the
benefits of higher education. The contrast is instructive, and places
Spain on a far higher plane as a colonizer than her quondam rival.

Besides imparting higher education in the University, the Dominicans
gave secondary education in two colleges in Manila, to some hundreds
of scholars, one principally devoted to a classical education,
and the other suited to those intending to engage in a mercantile
career. Besides these they had colleges in the towns of Cebu, Jaro,
Nueva, Caceres, Dagupan, and Vigan.

2. The Jesuits. "The labors of the Jesuits," says the Messenger of
the Sacred Heart (New York), are chiefly confined to the Island of
Mindanao. They direct, however, a flourishing college at Manila,
and are in charge of an observatory, which, for the perfection of an
outfit and the importance of its observations, ranks foremost among
institutions of its kind. This famous observatory was founded by the
Spanish Jesuits in 1865, and was at first connected with their college
at Manila. It was directed until 1896 by the well-known astronomer and
meteorologist, Father Frederick Faura. By its successful prediction
of typhoons, so common and destructive in the Philippines, the
observatory soon won for itself an enviable reputation throughout
the archipelago. Up to the year 1882, no fewer than fourteen of
these dangerous tornadoes had been predicted. In consideration
of such valuable services, the observatory was, in April, 1884,
raised to the rank of a Government institution, under the title of
"Meteorological Observatory of Manila," and was transferred to its
present commodious quarters outside the city, with which it has
telegraphic and telephonic connections.

"The observatory comprises four departments,--the meteorological,
seismological, magnetic, and astronomical. Each department has its
special director, and a general director is at the head of the whole
establishment. The meteorological section, provided with the very
best instruments, is the most important of the four, on account of
its practical usefulness to shipping interests. It is in regular
communication with more than a hundred observatories in all parts of
the world. Twice every day it receives by cable the meteorological
observations made at the stations of Nagasaki, Tokio, Kabe (Japan),
Shanghai, Amoy, Hong Kong (China), Haiphong (Tonkin), the Island
of Formosa, and elsewhere along the coast. Hence the forecasting of
typhoons and cyclones is greatly facilitated, and enjoys the confidence
of all those that sail the Chinese seas. Many of the instruments used
at the observatory are due to the inventive genius of Father Faura,
who was also the first to announce typhoons with certainty, and to
discover the laws which regulate their formation and path. He is the
inventor of a peculiar kind of barometer, which enables any sailor,
even if he knows nothing whatever about meteorology, to foresee the
approach of storms, and to guard against them.

"Next in importance to the meteorological department is the
seismological or earthquake section of the observatory, which is
rendering great services to a region so much exposed to earthquakes
as the Philippines are. This section is likewise equipped with a
remarkably fine apparatus, many of the instruments having been built
or improved by Father Faura. For many years Father Miguel Saderra
Maso has been in charge of this section, which he has made famous
by his learned work, "Seismology in the Philippines," published in
1895. Father Cirera's work, "Terrestrial Magnetism in the Philippines,"
is also well known in the learned world.

"The splendid achievements of the Manila observatory found their
due meed of appreciation and praise in the congress of scientists at
the World's Fair, where the institution was represented by Fathers
Algerie and Faura, who came at that time to this country, and spent
some months at Georgetown College.

"Father Faura died in January, 1897. His death was that of a martyr of
charity. During his sickness, Ryzal (or Ryall), one of the insurgent
leaders, had been captured, and condemned to be shot within twenty-four
hours. The prisoner was placed in the Chapel of the Passion, and
was offered the spiritual ministration of the Jesuit Fathers. But
he peremptorily refused to see a priest on the plea that he was a
Protestant. Several of the fathers had already been repelled, when
Father Faura, who had formerly been Ryzal's professor at Manila, rising
from his bed of sickness, made a last effort to convert the unfortunate
man. Though at first repelled like the rest, he was at last admitted
by Ryzal; and after arguing and pleading with him for a long time,
he had the happiness of bringing him to repentance, and restoring him
to the Catholic Church. The condemned man made a sincere confession,
heard Mass, received Holy Communion, begged pardon for his errors,
and exhorted others to renounce all connection with Freemasonry. His
conversion was entire, and his death that of a fervent Christian. The
effort to bring about this conversion, however, cost Father Faura his
own life. Worn out and prostrated by the interview, he was led back
to his bed to die. The conversion of his former pupil was the last
apostolic act of Father Faura, and the crowning of a life of great
usefulness in the service of religion and of science."

The sons of St. Ignatius also direct the Municipal Academy of which
English correspondents have spoken in terms of high praise.

3. At Vigan also is the Augustinian Seminary and College, under
the direction of the fathers, seven of whom are teachers. Here
209 students were taught the following branches (as set down in the
report): viz., Dogmatic Theology, Moral Theology, Metaphysics, Logic,
Ethics, Physics, Chemistry, Geography, Poetry, Rhetoric, Trigonometry,
Geometry, Algebra, Arithmetic, Analysis, and translation of Latin,
Greek, French, Church History, Natural History, Universal History,
History of Spain, History of the Philippines, Christian Doctrine.

The Augustinians also conducted a splendid orphanage and industrial
school at Tambohn, about a league from Manila. In this establishment
145 boys were taught the following trades (Report for 1897-1898):
Compositors, 13; press-work, 12; bookbinders, 30; gilders, 3;
candle-makers, 43; together with forty-four others too young to
be trained.

4. Neither was the education of the female sex neglected. Among other
establishments of a like nature, there was an orphan asylum for girls
at Mandaloya on the Tasig, conducted by Augustinian nuns, twenty-two
in number. Last year it contained 122 pupils, who were receiving
instruction in music, the piano, painting, drawing, embroidery,
artificial flower-making, dressmaking, hair-dressing, lacemaking,
laundry work, and sewing.

5. The Franciscans had colleges as well, and besides doing their
share in the work of education, devoted their time and services to
the hospitals of the Archipelago, the principal of which are, the
Royal Hospital of St. Lazarus at Manila, the Infirmary of St. Ann in
the province of Laguna, and that of Vasa in the province of Camarines.

Scattered through the various islands are the posts or residences,
where the fathers of the various Orders devote themselves to the
"nuevos Christianos," as they are called, or latter-day converts
from Paganism. This zealous work of conversion has never ceased
from the time of the conquest, and the Christian population has been
steadily on the increase till our own times. The recent traveller,
[1] whom we quoted at the beginning, came in contact a good deal with
the Dominicans during his stay in the Philippines, visiting several
of their outlying stations, and receiving everywhere the greatest
kindness and hospitality from them. He says: "Everywhere you enter the
monastery as though it was your own, eat and drink unstintedly, and
sleep, and depart with thanks and a cordial God-speed from the fathers,
and naught to pay for the entertainment." Alas! the good fathers did
not know the viper they were nursing. Pity they could not recognize in
the smiling Englishman who so readily accepted their hospitality, and
"paid naught for the entertainment," the man who would speak of them
as dirty monks, who would consider it worthy of sneering record that
they did not shave when on board ship, and who, though not able to
discover any evil himself, would repeat gross calumnies about them,
got from hearsay. What he saw with his own eyes belies his wicked
innuendos. He says: "It was plain that they cared naught for the
fretting of the world. In many a dismal place, even in the remotest
spots, I found the clusters of monastic exiles perfectly happy--the
outer world dead, or too far away--craving for no other fate. They
are enchanted to welcome and give you of their best; will even, if
struggling overland, lend a vehicle or a ridinghorse to convey you to
the next convent on the way. Cheery, kindly, simple people, practical
sermons on 'Content.' The monks of Ramblon, a dozen or so all told,
were delighted to show us all that was to be seen. A homely little
church was duly exhibited, built of a local wood, which cuts into
planks of extreme width, adorned with a grain which is brought out
with wax and oil. The columns were of solid ebony, the floor of four
marbles, white, gray, black, and brown. All these were the products
of this little island." A fair-minded man would have duly attributed
their joy of mind and kindness to strangers to religious feeling,--to
the love of God, for whose sake these Spanish missionaries had given up
father and mother, friends and worldly prospects, to spend their lives,
year in and year out, without hope of earthly reward, in these spots,
dismal enough to the ordinary tourist, but to them bright and cheery,
as they were the posts alloted to them by Divine Providence for the
extension of the Kingdom of Jesus Christ.

"The provincial stations," he says in another place, "are in reality
governed by the priests." How could it be otherwise? With a government
notoriously weak and inefficient, with lay officials notoriously
corrupt, unwilling to exile themselves in these parts remote from
civilization, unwilling to condescend to learn the many various
dialects in use in the Archipelago, no wonder that the missionary
living in the midst of the people to whom he had devoted his life,
and who looked up to him as a father, exercised a sort of parental
authority over them. This was done both in the interest of the civil
government and of the natives themselves. The governors utilized the
authority of the missionaries as long as it suited their purpose;
when, on the other hand, the missionaries had to oppose extortion and
unjust treatment, the officials started the cry that the missionaries
were ruling the Archipelago. About those gentlemen Thomas Comin wrote
in 1810:


    "In order to be a chief of a province in these islands no training,
    or knowledge, or special service is necessary. It is quite a
    common thing to see a barber, a Governor's lackey, a sailor, or a
    deserter suddenly transformed into an Alcalde, Administrator, and
    Captain of the Forces of a populous province, with no counsellor
    but his rude understanding, and no guide but his passions."


Here are some edifying facts concerning Spanish officials in the
Philippines. In five years Governor-General Manuel de Arandia amassed
a quarter of a million dollars; a successor of Arandia, within the
last few years, is reported to have made $700,000 in a single year;
while another is commonly said to have placed millions to his credit
during a short term of office. Men talk openly in Manila of bribing
judges to put cases off and off. Little wonder, then, that, with
such a state of rottenness, bribery, and corruption obtaining, the
missionaries on the remote stations have, in the interests of the
people, looked after their worldly affairs.

The missionary zeal of the Jesuits carried them even to Mindanao, an
island so inaccessible by reason of its mountains and volcanoes, its
impenetrable jungle, its unnavigable rivers infested with alligators
and pirates, its fierce and savage inhabitants always at war with one
another, that the Spanish Government exercised only nominal sovereignty
over it, and was not ever able even to get its interior surveyed. When
the Jesuits came there some years ago they found a Christian population
only on the east and north coasts, and in a few isolated spots of
the other coast regions. Of the interior tribes many were known only
by name. Owing to the zeal of these fathers, not only in missionary
enterprise, but also in geographical and ethnographical exploration,
the network of rivers in the great island is now very well known, the
fathers having recorded the results of their explorations in numerous
sketches and maps. They have also fully described the manners and
customs of the heathen tribes. As an instance of the savagery of the
Mindanayas, for the most part fanatical Moros or Mohammedans, it may
be mentioned that head-hunting seemed till lately to be the great
object of their existence. The man who had chopped off sixty heads
was entitled to wear a scarlet turban for the rest of his mortal life,
and scarlet turbans are still far from uncommon among them. As there
was an inordinate desire among the doughty and dusky warriors to wear
these turbans, it follows that the population was being gradually
but surely thinned out. Yet even here, on the sea-coast of Mindanao,
the Jesuits established their stations, living in the midst of their
small flocks, with their lives in their hands, in close proximity to
pirates, savage alligators, and still more savage scarlet turbans.

The correspondent of the Daily Telegraph blames the missionaries for
not teaching the elements of the Christian doctrine in Spanish to the
natives, contrary, as he says, to an express law, of which they have
been continually reminded by the Governor.

The reason, to which he ascribes their conduct is, that they are afraid
that if the people were able to read Spanish books and newspapers they
might come to know too much. Any argument, however absurd it may be,
is evidently good enough, in the eyes of these writers, for use against
priests. They are well enough acquainted with the ways of the Spanish
officialdom to know that that law is a piece of blatant stupidity,
devised by Spanish officials too arrogant or lazy or indifferent to
learn the native languages themselves. Picture to yourself, if you can,
the missionaries scattered over that vast archipelago, among a people
comprising several millions, and speaking thirty different languages
and dialects, attempting to teach the catechism in Spanish to their
flocks. The supposition becomes still more absurd when we reflect
that the Spanish element in the colony does not exceed eight or nine
thousand gathered in and about Manila and a few other large towns. The
missionaries devote themselves so thoroughly to their flocks, and
identify themselves so completely with them, that instead of being
able to teach them Spanish they are in danger, in some instances, of
forgetting it themselves. Wingfield came across a Dominican missionary
who apologized for his bad Spanish, on the ground that having lived
continuously for eighteen years with the natives, speaking Visaya the
whole time, he had almost forgotten his own tongue. Our experience in
Ireland, even at the present time, is that in Irish-speaking districts,
those children who are taught their catechism in the native tongue,
though they may know English, have a far firmer grasp of the Christian
doctrine than those who have been taught it in English. This fact alone
shows the patent absurdity of the law quoted with such assurance by
the correspondent of the Daily Telegraph.






CHAPTER II.

THE CHARGES MADE AGAINST THE RELIGIOUS ORDERS CONSIDERED.


In 1896 we heard of a rising in the remoter parts of the
Philippines. It was represented by the Spanish authorities, who at
the time controlled the news, as of no moment,--an insurrectionary
movement that they could easily cope with. Yet it continued, and
seemed to wax strong; and, from rumors which began to circulate
about the murdering of monks and friars, we began to feel that the
insurrection was of no ordinary or commonplace nature. It seemed
to be directed against the Church, and to be animated by a deadly
spirit of hostility to the representatives of Religion. It was, of
course, impossible at the time to form an opinion as to the cause of
the insurrection, from the isolated facts which were allowed to come
under the notice of the public. Now, however, the mists have cleared
away; and we hope to be able to prove in the course of this inquiry
that the insurrection was a premeditated and deliberate attack made
upon the Church by a native secret society which was affiliated to,
and adopted the methods of, that type of Freemasonry which gave the
Carbonari to Italy and the Jacobins to France; a type whose disastrous
work has been so much in evidence in South and Central America. It
has unfortunately been busily at work for the last thirty or forty
years, indoctrinating the simple natives of the Philippines with
the modern watchwords of "Liberty, Equality, Fraternity,"--liberty
meaning in this case, license, anarchy, cruelty, bloodshed; equality,
the confiscation of property; and fraternity, an impious combination
against all opposed to their designs. And foremost amongst these
were undoubtedly from the very first the friars, spiritual guides of
nearly six millions of native Christians, who, in consequence of their
opposition, drew upon themselves the bitter hatred of the members of
the Craft. It thus happened that the friars found themselves denounced
and vilified in Spanish newspapers, in circular letters issued at
Madrid, in speeches at the lodges and clubs, and in the Cortes. The
grossest calumnies the foulest lies, were industriously circulated,
to lower their prestige, and bring about a downfall of that spiritual
power they had justly acquired, and were exercising for the good of
souls. Nothing was known of the struggle in these countries until the
Spanish-American war brought the Philippines into prominence before
the English-speaking world. Then the echoes of the struggle began
to reach our ears. Unfortunately for the friars, the sympathies of
the world were sought, and sought successfully, to be enlisted on the
side of the secret societies, or insurgents, who in this instance were
for the most part one and the same. The news sources were shrewdly
manipulated by astute conspirators to foster their own purposes; on
the Philippine question, world-wide circulation was given to false and
calumnious reports and interviews with leaders of the insurrection,
full of virulent ex parte statements, while no exposition of views has
been sought for from any representative of the friars. As an instance
of the unreliability of these interviews, circulated through such
justly suspected channels, we give the following. The correspondent of
the Daily Telegraph sent, a few months ago, through "Reuter's Special
Service," an interview he had with Dr. Nozaleda, the Archbishop of
Manila, who, by the way, is a Dominican. From this interview it would
appear that the Archbishop is opposed to the friars. He is made to say:
"The religious Orders must go. That is undeniable, because the whole
people are determined on their abolition, and are now able to render
their retention impossible."

His Grace is also made to blame the Orders for causing dissensions,
and thus increasing the disfavor with which they are regarded. The
correspondent adds that he heard privately from a native priest that
the reason the Archbishop hopes for the expulsion of the religious
Orders is that the friars have grown too strong for him, and that he
expects by getting rid of them to increase his own authority. Now,
apart from the fact that the Archbishop is a member of a religious
Order himself, a fact worth a dozen arguments, we may dismiss the
whole interview as unreliable, since very recently the Archbishop
delivered himself, to a representative of the Chicago Record, of
quite opposite sentiments.

Mr. Halstead made a special journey to Manila to study the
situation. He was most favorably impressed by the Archbishop, whom
he has undertaken to vindicate before the people of America. One
paragraph from his interview with the Spanish prelate is of special
interest at the present moment: "When asked what it was that caused
the insurgents to be so ferocious against the priests, and resolved on
their expulsion or destruction, he said the rebels were at once false,
unjust, and ungrateful. They had been lifted from savagery by Catholic
teachers, who had not only been educators in the schools but teachers
in the fields. The Catholic orders that were singled out for special
punishment had planted in the islands the very industries that were
the sources of prosperity; and the leaders of the insurgents had been
largely educated by the very men whom now they persecuted. Some of
the persecutors had been in Europe, and became revolutionists in the
sense of promoting disorder as anarchists. It was the antagonism of
the Church to murderous anarchy that aroused the insurgents of the
Philippines to become the deadly enemies of priests and religious
orders. It was true that in Spain, as in the Philippines, the
anarchists were particularly inflamed against the Church."

Prominence was given last year, in some of the English newspapers,
to statements made by a certain Señor S. C. Valdes, a Filipino, who
managed to have an interview sent to the papers, through "Reuter's
Special Foreign Agency," that unfortunately met with a degree of
credence on the part of uninformed persons. It is instructive to
analyze some of the statements of this gentleman, and compare them
with statements made for a similar purpose by other correspondents.

Desiring to prove that the inhabitants of the Philippines are not
naked savages, he says: "The inhabitants of the groups of Luzon,
the Viscayas, and the coast of Mindanao are very advanced in their
education. Seventy-five per cent of them can read and write. There are
many native lawyers, doctors, chemists, members of the military and
scientific corps, naval and land architects, merchants, naval officers,
engineers, and also clever and competent secular priests." We believe
Señor Valdes. In spite of what he says a little further on about
numbers of them going abroad for their education, we will refer our
readers to the last chapter, in which we showed that it is owing to
the friars, who have all the primary, secondary, and higher education
in their hands, that the people are so advanced in education; and
as regards the native lawyers and other professional men, we refer
them to the official reports we have given of Manila University,
with its two thousand students, carried on by the Dominicans. As
to Mindanao, what the Jesuits have done there can also be referred
to. Valdes speaks of "clever and competent secular priests," having
no word of praise for the religious; and yet the higher education of
the secular clergy is entirely in their hands.

After this eulogium of his own people by Señor Valdes, is it not
curious to find quite an opposite statement, made for party purposes,
by the Manila correspondent of the Daily Telegraph? Wishing to show
the incompetence of the friars, he says: "The education of the people
is entirely in their hands; it is enough to say that practically
it does not exist." And this of a country in which seventy-five per
cent of the people, according to Señor Valdes, can read and write, a
percentage that would put more than one European country to the blush.

Señor Valdes asserts that the friars exercise a tyrannical power
in the islands. He says that they generally consider it an act of
disrespect for the natives to visit them except with bare feet. It
is curious that Wingfield in his travels never noticed this, and
he had an eagle eye for such deficiencies. Valdes is not afraid to
make the incredible statements that "the friars and the military
said that before the reforms should be granted they would first
drown the insurgents in their own blood," and that General Weyler,
when he was captain of the islands, ordered the town of Calumba to be
destroyed, and set fire to, simply to please the Dominicans, who were
anxious to show their power and influence. Proofs, and strong ones,
not mere assertions, are needed when religious men, voluntary exiles
from country and friends for the sake of civilizing rude peoples
and bringing them under the sweet yoke of Christ, are accused of
atrocious cold-bloodedness--wantonly slaughtering innocent men, women,
and children for the sake of satisfying a sense of vanity!

The truth of the matter is that the rebellion in the Philippines
against Spanish rule was not the uprising of a whole people. Of what
account, except for brute force, are some thousands of armed men
out of a peaceful population of eight millions. The insurrectionary
movement was planned, and directed almost exclusively, by the mestizos,
or half-breeds,--the offspring of the union between native women and
the Chinese, who form a large proportion of the town population, and
do most of the retail trade. We must bear in mind that the leaders
had at their command all the refractory elements of the native
population,--the banditti, who always existed in large numbers, and
were to be found in force not many miles from Manila, and the common
criminals whom, at the first opportunity, they let loose from the
jails to scour the country. Can we form a judgment of the sentiments of
the Philippine people from the conduct of men who have treated their
prisoners inhumanly, who have burned churches, looted schools and
hospitals, treated ordinary ecclesiastical students with brutality,
and subjected nuns in convents to shameful treatment? We have plenty
of evidence that the natives on the whole are very much attached to
the friars, whom they rescued, when they were able, from the hands
of the rebels, and visited constantly while in captivity, doing their
best to alleviate their sufferings. That they were peaceably disposed,
and loyal to Spain even during the progress of the rebellion, we may
assume from Blumentritt, who said, as late as 1897, when recounting
his experiences as a scientific explorer in these islands, "There are
not many colonies where less blood has been shed, and also not many
where the conquered people have so little hatred of, or dislike to,
their conquerors. Already so richly endowed with the climate and the
beauty of their native land, as well as with the fertility of the soil,
the natives of the Philippines are neither despised nor downtrodden
by their rulers, whom they, in their turn, do not dislike. One must,
therefore, reckon them among the happiest in the world." His words,
of course, do not apply to the noisy demagogues, to the Freemasons,
to the insurgents, at least to that part of them who have not been
forced into revolt by threats and terrorism, but they describe the
state of the millions as yet untouched by the rebellion. Señor Valdes
and other men of his stamp are fond of declaring the resolve of the
inhabitants of the Philippines "to be free and civilized," and "not
to be subjected to the domination of friars or monkish orders." They
speak the sentiments of a small, but very active and noisy, portion
of the population; the overwhelming majority are happy, peaceful,
and contented.

We now come to the painful task of noticing some reckless charges made
by Señor Valdes against the honor of the missionaries, a painful, yet
necessary task, as the accusations were laid before the public some
months ago without comment or contradiction of any kind. Señor Valdes
may think he has scored a point in making such outrageous statements;
but he falls into error if he imagines that what might be readily
swallowed by those who hate religion in Spain and Portugal would
be as readily accepted in England, Ireland, and America. Apostate
priests and nuns, lecturing under the auspices of Mr. Kensit and the
Protestant Alliance, have long since made England familiar with this
gross kind of calumny, directed against our own priests and nuns,
repeated, too, year after year, without proof or shadow of foundation,
so recklessly and shamelessly, indeed, that the lecturers only excite
the disgust of the sensible portion of the Protestant body. Señor
Valdes, with unscrupulous audacity, tries to beslime the character
of some of the missionaries, by falsely laying to their charge the
foulest and most unnatural crimes, which for decency's sake we refrain
from detailing. According to this vile traducer the priests are devoid
of all honor and all the moral virtues.

Now, if this were the first time that these atrocious charges were
made, we might say with horror, "Can such things be?" but we learn
from the memorial presented last April by the heads of the various
religious orders in the Philippines to the Spanish government,
that charges of a similar nature were constantly repeated in Spain
during the previous eighteen months, both in public and in private;
made the subject of speeches in clubs, published in anti-clerical
newspapers--all part of the campaign against the friars, all done
to lower their prestige in the eyes of the people, and to obtain
their expulsion from the islands. If there were any truth in the
charges, they would have been brought home to the friars long since;
names, dates, and documentary proofs would have been given. A list
of well-proven cases, say twenty or thirty, would have been made up,
and submitted to the Government, to whom the Freemasons were clamoring
for their expulsion. But, like the stuff the anti-clerical lectures
nearer home are made of, the charges were always vague, general,
and indefinite. The religious, like men of honor, took no notice
of these calumnies for a long time, hoping that gradually the storm
would blow over; but seeing that it increased day by day, and that
they were being constantly insulted by petty government officials
in the Philippines, they at last took notice of them, amongst other
charges, in their memorial to the Government last April. They asked,
as a matter of right and justice, that names and dates would be given,
that documentary proofs would be produced. They affirmed that the
charges were not made by those who had access to them, and saw them
day by day; that their convents were open to inspection; that the
lives of those living in the country parts were well known to their
parishioners; that in those places they could not act in disguise,
as their Spanish nationality made them conspicuous objects to all
eyes. They asked, in case their innocence were doubted, that proper
judicial proceedings would be instituted.

It has been reserved to an American general to put the last finishing
touch to the lurid picture drawn of the lives of the friars in the
Philippines, by giving wide circulation in the columns of the New York
Herald to a calumny which simply outstrips the imagination. [2] The
general guards himself by professing to know nothing about the matter
except from "common report," freely circulated in the Philippines. Now
the general, as a man of honor, might well have allowed these reports
to come in by one ear, and go out by the other; or even if he had
kept his mind in suspense, as is evidently the case, he might have
refrained in the meantime from publishing the "common report" to
the world, knowing how prone human nature is to fasten on the bad,
and to believe in evil report, though unproven. "Every student of
Blackstone," says the general, "knows very well what was considered
in the olden time to be the feudal right of the lord over the female
vassal who married on his estate. It may be surprising to many to learn
that the Filipinos allege vehemently that the monastic Orders claim
and exact this feudal right on the marriage of the young Philippine
girls." Common report then, according to the general, charges the
friars with exacting and claiming a right opposed to the fundamental
laws of Christian morality; a right which, if it ever existed in fact,
is at any rate lost in the dim distance of time, and is utterly unknown
to the world at the present day. It is a pity that the ordinary laws
of evidence which are used in dealing with laymen are thrust aside
when dealing with priests, and that fanaticism in the latter case is
allowed full play for its imagination. Last April (1898) the heads
of the religious Orders in the Philippines, in their memorial to the
Spanish Government, which by being published both in Spanish and in
French, and circulated widely, was intended as a challenge to the
civilized world, demanded that all gross charges of a like nature
should be investigated by legal means, and that evil-doers should be
punished according to law, if they existed in fact. The challenge as
yet remains unanswered; yet what would have been more easy to prove in
the meantime than such an open and flagrant violation of justice and
morality? If proofs could have been had they would have been gladly
brought forward by the leaders of the rebels, who have been clamoring
for the expulsion of the religious Orders for the last three or four
years, and who are by no means simple and unsophisticated savages,
but men educated enough to be able to conduct newspapers of their own.

With common sense for their guide, let Protestants reflect for a moment
that the Philippines form an integral part of the Catholic Church,
that the religious Orders that are governed by generals in Rome,
that systematic visitations are made, and that the conduct of every
individual is subjected to strict ecclesiastical scrutiny from time
to time. Accordingly, unless they hold that the authorities in Rome
are willing to allow an appalling evil of the kind to go on without
protest, how can they believe that it exists at all?

"In any case, I can assert without a shadow of doubt," adds the
general, "what the Herald's readers have been previously told
by its correspondents--that the people are very bitter towards
the monks." Whom does he mean by people? Had the general and the
newspaper correspondents come in contact, during their brief stay in
the Philippines, with the six millions of people till lately under the
care of the religious Orders? It is true that those who have fomented
the rebellion, and the thousands who have joined the insurgent ranks,
are bitter towards the monks, or rather friars. But it is by this
time a well-known fact that numbers have been drawn in through sheer
terrorism, and that numbers of others have been tortured and killed
owing to their refusal to join. Mr. Wilson's late experience on
his sugar plantation bears ample witness to this. It is easy enough
for a few thousand desperate and armed men to cow fifty times their
number of peaceful and unarmed tillers of the soil. The millions,
dumb so far, will be found, on closer investigation, to represent
far different feelings towards the friars than the noisy rebels
who, coming in contact with the American troops and correspondents,
profess to represent the feelings of the great body of the nation.

In direct contradiction to the "common report," circulated by General
Meritt, is a testimony to the virtue of the Spanish friars in the
Philippines, published some years ago before the present troubles
began, by the United States Government in a consular report. In this
report Mr. Frank Karuth, F.R.G.S., who in his capacity as president
of the Philippines' Mineral Syndicate had wide experience with the
natives, and came into intimate relations with the friars in remote
provincial stations, writes of the latter as follows: "In these
communes or parishes the priest, especially if he be a Spaniard,
as is generally the case, exercises supreme power. He is the father
and counsellor of his people, and helps them not only with spiritual
advice, but also furthers their material interests. The Spanish
priests, friars of strict orders, come to the islands for aye and
good, and with scarcely any exception do their duties faithfully and
devotedly." Is not this testimony, given without any ulterior party
motives, of more value than the evil reports poured into the ears of
newspaper correspondents by the interested leaders of the Philippine
rebels? (See Appendix II.)

A few quotations from Protestant travellers who visited the
Philippines before the insurrection had biassed men's minds, and
distorted plain facts, will go a long way in the refutation of these
flippantly uttered and unspeakably gross calumnies. "It is said,"
observes the wife of the American navigator, Captain Morrell, "that
in Manila there are more convents (both of men and of women) than
in any other city in the world of its size; and the general voice
of natives and foreigners declares that they are under excellent
regulations." And then she describes their inmates. "They all seemed
full of occupation. There is no idleness in the convents, as is
generally supposed;" and this her own account of the various works
accomplished in them sufficiently proves. Moreover, "their devotions
begin at the dawn of the day, and are often repeated during the
whole of it, or until late in the evening, in some form or other. I
was born a Protestant, and trust that I shall die a Protestant;
but hereafter I shall have more charity for all who profess to love
religion, whatever may be their creed." Sir John Bowring, in 1859,
speaks of their influence, an influence generally acquired only by
men of holy lives. He says: "They exercise an influence which would
seem magical, were it not by their devotees deemed divine." Dr. Ball,
an American Protestant traveller, speaks highly of the character of
the Spanish friars in the Philippines. Of one whom he met at Manila,
he says: "He has a fund of knowledge on almost every subject, speaks
six or seven languages, and has declined an offer of the presidency
of the seminary here, preferring to remain always in the capacity
of missionary." Mr. MacMacking, another Protestant, who spent some
years in the islands, says, in 1861: "Most of the priests I came in
contact with appeared to be thoroughly convinced of, and faithful to,
their religion in its purity."

After reading these testimonies, we may well open our eyes in
astonishment and wonder at the audacity of those who disseminate
these flagrant lies about a body of men distinguished by learning and
holiness. And yet no one, however holy and devoted his life may be,
is safe from the tongue of the calumniator. Robert Louis Stevenson
had to take up his pen in defence of the heroic martyr of the leper,
Father Damien, vilified by a Protestant minister. Father Damien
lived for years in that place of horrors, Molokai, among the lepers,
and died a martyr of charity; and, while no Protestant minister was
to be found heroic enough to follow his example, one of them, housed
in his comfortable bungalow, and jealous of his fame, made unfounded
charges against him. So is it ever with the world. And above all,
nothing need surprise us in the words and acts of the Philippine
insurgents and their abettors. As an instance of their power of
concocting a story to bring the friars into disrepute, we give the
following account of an attempted poisoning of Aguinaldo by a Spanish
prisoner and eleven Franciscans, taken from the Republica Filipina,
one of their journals--telegraphed at great expense to Europe by
"Reuter's Special," and inserted in English papers. The story goes
to show that his steward saw a Spanish prisoner, who was allowed a
certain amount of freedom, tampering with a bowl of soup intended
for Aguinaldo. The steward tasted a spoonful of the soup, and fell
dead on the spot. On learning of the affair, the populace attempted
to lynch all the Spanish prisoners, amongst whom were forty Spanish
priests, detained as hostages; but through Aguinaldo's intervention,
they were protected from violence. The next day at the sitting of the
new National Assembly, Aguinaldo's representative told the story of
his narrow escape, and the members unanimously adopted the chairman's
suggestion that they should go in a body to the president's house
and express their sympathy and congratulations. To crown this farce,
a special thanksgiving service was held in the church at Malolos that
evening. The really silly part of the story is that eleven Franciscan
priests, confined as prisoners, were alleged to have been involved
in the conspiracy against Aguinaldo's life, and it was evidently
on this supposition that all the priests were on the point of being
massacred. A few days afterwards the story was contradicted. After all
the fuss and all the expense of the telegrams, it turned out that the
steward did not fall dead, and that no priests were concerned in the
supposed plot. Still the lie did its work, both in the Philippines
and nearer home; for many heard it, and read about it, who did not
see the contradiction.

We are not at present in a position to follow Señor Valdes in his
statements regarding the dissensions between the native and European
friars, the rigorous exactions and tithes, "the friars calling
themselves owners of the land cultivated by the natives, claiming
rents and tithes which the real owners refused to pay," but we believe
them to be as baseless as his other accusations. Before he made them,
the friars had already, in their memorial to the Spanish Government,
taken notice of similar accusations, and asked for dates, names, and
proofs. It is curious that no English travellers to these regions
have taken notice of these supposed oppressions on the part of the
friars. They are concocted with the design of expelling the friars
from the islands, and confiscating their property, which they have
lawfully acquired, and added to, by three centuries of industry. It
is true they are rich in landed property, but their riches do not
enable them to live individually in luxury. They are used by the
Orders for the purposes of the Orders, in furthering education,
maintaining hospitals, orphanages, and industrial schools, and in
extending their missions not only in the Philippines, but also in
China, Tonkin, Japan, and Formosa. Is it not better, in the interests
of the people, that they should continue in their possessions than
that they should be robbed of them, turned adrift, and their property
divided among needy adventurers? It is a significant fact that one
of the first acts of the National Assembly of the insurgents was to
vote a pension of seventeen thousand dollars to Aguinaldo, enough
to keep several religious communities in existence. These political
heroes are anxious to enrich themselves at the expense of others,
and to spend in luxury what has been gathered together through three
centuries of frugal living.

A sample calumny of the kind, to which unbounded circulation has been
given, and its sufficient refutation from an authoritative source, to
which no such reproduction has been extended, may not be out of place
by way of conclusion to our present remarks. Let the candid reader
judge whose words--the Rev. Mr. Parkhurst's or Father McKinnon's--bear
the ear-marks of personal investigation and conscientious endeavor
after the truth--"the whole truth and nothing but the truth."

These statements of Mr. Parkhurst were clipped from an article in The
Cleveland Plain Dealer (Cleveland, O.); and the clipping was forwarded
to Father McKinnon, who is at present in Manila, and has been appointed
superintentent of all the schools in that city by General Otis,
the commander-in-chief of the American army of occupation. Father
McKinnon was requested to comment upon the extract. The clipping and
the reply are herewith presented.


    "The Rev. M. M. Parkhurst, who has lived in the Philippines for
    many years, says that when a couple wish to get married in the
    Philippines, they must first pay a fee of £6. or $30, to the
    priest, who otherwise will not marry them. As a native rarely
    earns more than $5 a month, he seldom has the necessary marriage
    fee, so that common law marriages are the frequent result. The
    baptismal fee, he says, is $25, and the death fee is $60 for an
    adult, and $10 for an infant. A poll-tax of $25 for each man, and
    $15 for each woman, is collected; and when a man builds a house,
    he must pay $10 for having a chimney blessed."


To this Father McKinnon replies:--


    "Responding to your favor with regard to quotation from
    the Rev. M. M. Parkhurst, I may say it is a lie from top
    to finish. I have been here now nearly six months, and have
    studied the religious question very carefully, and, I think,
    without prejudice. To do this I had every opportunity, not only
    here in Manila, but also in the outlying provinces, as I have
    been sent frequently into the interior of the island to treat
    with the insurgent leaders. I have conversed with all classes
    of people, and I think I know pretty well just how matters
    stand. This statement of Mr. Parkhurst is in keeping with all
    the other statements made by irresponsible preachers concerning
    the condition of the Church here.

    "Marriage here is like marriage any place else. If the parties are
    able to do so, they are supposed to pay something. If not able to
    pay, the priests here marry them gratis, just as you or I or any
    other minister of the Gospel would do in America. For rich or poor
    there is no fixed fee; that is left entirely to the contracting
    parties. For baptisms and deaths the rule is the same. Indeed,
    for baptisms, the priest rarely receives more than one dollar,
    and more often he receives nothing at all. For deaths they
    go even further than we do in America, as every parish church
    keeps a supply of coffins on hand to give gratis to those who
    are too poor to employ an undertaker. For the grandest funeral
    here no more than $25 is paid, which would be equal to $12 of
    our money. Even the fee of $2.50, charged for marriage license
    reverts not to the Church or Government, but to the orphan asylums.

    "Speaking of orphan asylums, the Girls' Asylum here gives a dowry
    of $500 to every inmate upon her marriage. This is but a sample
    of what is done in the way of charity here. We hear great tales
    of the wealth of the monks, and inquire about the property, and
    find it is a large estate, the income of which is used to support
    some hospital, or other charitable institution under the care of
    said monks. Nowhere in the world is charity in greater evidence
    than here. The magnificent hospitals and orphanages, schools
    of industry, etc., would be a credit to any nation. The amount
    expended thus every year is enormous. The monks individually are as
    poor as the proverbial church mouse. The islands have a population
    of over 8,000,000 Catholics. The priests number about 1,500; and
    considering the weakness of human nature, and the fact that many
    of them live alone out in the wilds far away from brother priests,
    it is not surprising that an occasional one falls. Even among the
    saintly (?) Parkhurst's brethren, I have heard of an occasional
    fall in civilized America. But here these are the exceptions. The
    main body of the clergy are good, holy men. The Archbishop is a man
    who would be an honor to any church in any country. He is a man of
    eminent learning and great sanctity. He is one of the kindest and
    most charitable men I ever met. Go to his house at whatever hour
    you will, and you will find it crowded with poor. For each he has
    a kind word and some substantial aid. Every cent he receives is
    given away in this manner. His personal magnetism is such that to
    meet him is to admire him. If I wished to use names I could give
    you many striking examples of this. In our army and navy we had
    some Parkhursts who were ready to believe or say anything about
    his Grace.

    "For those whom I thought worth convincing that they were wrong,
    I arranged that at different times they should meet him. The
    result was the same in every case. Each would come away feeling
    that his Grace was a much maligned man. To-day, among the American
    officials in both army and navy, no man is more respected than
    the Archbishop of Manila. In my estimation, there are two reasons
    for the impression which has gone abroad concerning the Church
    here. Aguinaldo, knowing in his cunning that there were many
    Parkhursts in America, thought lying about the Church would be
    an excellent way to gain the sympathy of Americans. I have been
    all over the country, and find no poverty anywhere. For Indians
    I find them remarkably well instructed. The one who cannot read
    and write is an exception. There are public schools supported by
    the Government all over the country. Had Mr. Parkhurst desired to
    learn the truth, he could have done so from his brother ministers,
    who are chaplains here. I think they would have told him the
    truth, as I have found them to be a nice gentlemanly lot of men,
    ever ready to do me a kindness. Some of them I admire very much
    for their devotion to the sick and those in need."






CHAPTER III.

THE REBELLION LARGELY THE WORK OF A SECRET ORGANIZATION.


Secret societies, and, above all, that great guild known as
Freemasonry, are certainly foremost, if not controlling, factors in
the warfare made upon throne and altar during the last one hundred
and fifty years.

In saying this we do not intend to express any opinion for or against
the sentiments of Protestant Freemasons in England and the United
States, numbers of whom, no doubt, reprobate the anti-Christian spirit
this association shows on the Continent and in Spanish America. They
have been brought up to regard it as a perfectly harmless and
beneficent institution, and cannot understand the attitude taken with
regard to it by the Catholic Church.

It is quite true that Freemasonry may have in these countries kept to
its original constitution, which, we may admit, was of a beneficent
nature. But what Catholic writers on the subject urgently insist
upon is, that on the Continent it very soon assumed a political and
dangerous character. For a long time it was not condemned by the
Church, and many good Catholics of rank and position gave their names
to it. It was only when its dangerous tendencies came to light that it
received solemn ecclesiastical condemnation, and that Catholics were
forbidden to join it. For more than a century this secret guild has
been at the bottom of the revolutions that have desolated the modern
world. Some years previous to the French Revolution, German envoys
of the Society of the Illuminati advised the French Masons to form a
political committee in each lodge; and in time, as Robison remarks,
these committees led to the formation of the Jacobin Club. "Thus were
the lodges of France," says this writer, "converted in a very short
time into a set of affiliated secret societies, corresponding with
the mother lodges of Paris, receiving from thence their principles
and instructions, and ready to rise up at once when called upon to
carry on the great work of overturning the State. Hence it arose
that the French aimed, in the very beginning, at subverting the
whole world. Hence, too, may be explained how the revolution took
place almost in a moment in every part of France. The revolutionary
societies were early formed, and were working in secret before the
opening of the National Assembly; and the whole nation changed,
and changed again and again, as if by beat of drum."

In Spain, since its introduction it assumed a sanguinary and virulent
character; it brought about revolutions and civil wars, embittered
classes against one another, wronged and starved the clergy, robbed,
turned adrift, and banished the religious Orders.

There is, indeed, a good deal of difficulty in tracing all these evils
to the action of the Freemasons; for on the Continent, especially in
Spain, the society has been always of a more secret nature than in
these countries. Members of the Craft in England and the United States
are generally well known to belong to it; their halls and lodges in the
larger towns are imposing and conspicuous; their emblems and badges
are often seen in the light of day. But on the Continent we see very
little of all this; it is a thoroughly secret society; the members and
their movements are carefully veiled from sight. As we said before,
Freemasonry, on its introduction to the Continent, at once assumed a
political character. The Deists and free-thinkers of the last century
utilized it as a potent means of combining against the Church, and of
carrying on their evil propaganda. In this way they were aided by the
Jansenists, with different motives it is true, but still, when it was
a question of opposing the religious Orders, with a whole heart. The
working of the society in Spain in this century has necessarily been
more stealthy and insidious than in France, for there it was face to
face with a truly Catholic population devotedly attached to the Church.

By means of atheistical French literature, the works of Voltaire and
other unbelievers, translated into Spanish, brought across the border
in large bales, and disseminated through the Peninsula, the Freemasons
had already indoctrinated a large number of active and restless spirits
with revolutionary and anti-Christian ideas, when the troubles and
civil war of 1834 gave them the opportunity they desired of making an
onslaught on the religious Orders. At such times the minds of men are
in a ferment, and the most incredible reports may be spread abroad,
and will be implicitly believed by the populace. Accordingly, on the
awful visitation of cholera, which swept over Europe at that time,
desolating cities and towns, and leaving thousands upon thousands of
families in mourning, in Madrid the report was industriously spread by
the Masons that the Monks and Friars had poisoned the wells, and were
the cause of the sickness among the people. In a mad fit of rage the
populace rose on all sides, rushed to the convents and monasteries,
and murdered all the inmates they could lay their hands upon. This
awful event is referred to in the Memorial.

Such a state of things may seem hardly possible in the nineteenth
century; and yet a similar catastrophe nearly happened in Lisbon a
few years ago, the circumstances of which were related to the writer
by one of the Dominicans who was living there at the time. It appears
that the Dominican nuns had opened a dispensary for the relief of the
poor. Strange to say, the frightful report soon went abroad that the
nuns were stealing children, and killing and boiling them down to make
a healing ointment out of their remains. The city was in an uproar;
it was unsafe for priests and nuns to be seen in the streets; and
the populace who really believed the absurd story, being in a furious
state of excitement, were on the point of burning down the convent,
and maltreating the nuns.

To return to Spain, the popular rising in Madrid was utilized by
the revolutionary party in carrying out, the following year, the
suppression of all the convents and monasteries in the country. The
religious were driven out into the world; and their lands, goods,
libraries, and art-treasures were sold for the benefit of the public
debt, and to supply means to carry on the civil war. The bishops
and secular clergy as well were also robbed, numerous episcopal
sees were suppressed, and the goods of the Church declared to be
national property. The Freemason Government promised to look after the
interests of the Church by paying salaries to all ecclesiastics. As
a result, Spain was filled, in a few years, with a poverty-stricken
and starving clergy, and ruined churches and mouldering abbeys were
to be seen on all sides. The effects of that great spoliation are
still felt in the Peninsula; for though the religious Orders have
revived in the meantime, and numerous convents and monasteries have
been built, the priests are not in sufficient numbers for the needs
of the population, which thereby, in many places, is suffering great
spiritual destitution.

The policy of robbery and confiscation was boldly advocated for
the Philippines, just before the late war, in one of the leading
reviews of Madrid. Juan Ferrando Gomez, in a series of articles
[3] bitterly hostile to the Philippine Friars, proposed their
entire suppression. They should be turned out of their convents and
missionary houses by a secret decree, of which they were to be kept
in ignorance till the execution actually took place. Their convents
in Manila would be useful as barracks and Government offices, their
country estates could be divided amongst their tenants, and the rents
formerly paid to the Friars could be commuted into a tax to be paid
to the State. Moreover, the Archbishop of Manila, and any others of
the bishops belonging to the religious Orders, should be forced out
of the country. Besides that, the schools and university belonging
to the Friars should also be either suppressed, or taken out of their
hands. Reading these flagrantly unjust proposals in the light of recent
Spanish history, and with the help of the Memorial, we are inclined
to believe that, without much further pressure from the Freemasons,
the Spanish Ministry would have carried them out. Fortunately for
the Friars, as well as the natives, they have no voice in the matter
now. Under the American flag the religious will be treated as citizens,
having the common right of citizens, neither to be molested in their
persons nor robbed of their property. The President of the United
States has declared this in clear terms to the Holy See.

With regard to Freemasonry in Spanish or Latin America, the Rev. Reuben
Parsons has recently written on the subject (see Appendix III.),
substantiating all his assertions by quotations from Masonic organs
or other unprejudiced sources, and clearly exposing the systematic war
which the lodges in South and Central America have carried on against
religion. He shows how it has started revolutions, assassinated the
leaders of the people, exiled the clergy, and persecuted the Church
in other ways.

We will now endeavor to trace the history of Freemasonry in the
Philippines and its connection with the insurrection there. In the
Philippines Freemasonry found itself face to face with a simple
native population, mostly Christian, and an active body of Spanish
missionaries belonging to various religious Orders, loyal to their
native country, possessing unbounded influence over their flocks, and
rapidly bringing under the yoke of Christ the tribes who were still
Pagan. The religious were a power that they could not hope to cope with
for a long time; and so at first they were left unmolested, while the
members of the Craft were gathering converts, and strengthening their
position, among a class more suitable to their nefarious designs, viz.,
the mestizos, or half-breeds; the Filipinos, or those who, though born
in the country, consider themselves the pure-blooded descendants of
the early colonists; and the Spanish officials, numbers of whom were
already Masons before they went to the Archipelago.

That the Freemasonry in the Philippines has shown itself of
a distinctly sanguinary nature is not to be wondered at when we
consider its close connection with Spain. The Lodge of Action, or
Red Lodge, composed of determined revolutionists ready to use the
dagger, and prepared to wade through a sea of blood to accomplish
their designs, represented by Mazzini and the Carbonari in Italy, has
a large following in Spain, and was presided over, a few years ago,
by Zorilla, the Grand Master of the Grand Orient of Spain.

The following account of the growth of Freemasonry in the Philippines,
taken from the Rosario, an organ published in Rome, the editor of
which has access to special information, and is in close touch with
friars who have been living for many years in the archipelago as
missionaries, will be of profound interest. In or about 1860 many
of the strangers who frequented the Philippines were Freemasons, and
members of the lodges of Singapore, Hongkong, Java, Macao, and the open
ports of China. This was at a period when England, Holland, France,
the United States, for colonial reasons of their own, showed hostility
to Spain. It was therefore quite natural that, in those lodges,
an anti-Spanish spirit gradually arose in the Philippines. Seeing
this spirit arising, two officials of the Spanish navy, Malcampo and
Mendez Nunez, Freemasons themselves, determined to oppose Freemasonry
to Freemasonry, by founding lodges that would uphold the Spanish
interests; they therefore established, at Cavite, the Lodge Primera
Luz Filippina, placing it under the Grand Orient of Lusitania, and
a little afterwards another lodge at Zamboanga, for the officials,
seamen, and civil functionaries who held positions in Mindanao.

In opposition to these, the strangers residing in the Philippines
established at Manila itself a lodge of the Scottish rite, as a
point d'appui for the enemies of Spain. They thus moved the centre
of conspiracy against Spain to the islands themselves, and tried to
draw the natives into their nets by giving them important positions
in the Craft. The two opposing factions of Freemasonry also increased
their numbers largely by taking in the political exiles who were
sent to the Philippines as a result of the part taken by them in the
various civil wars in the Peninsula, most of whom gave their names
and services to one or the other. It is remarkable that these two
bodies, guided by opposite political principles, one depending on
a Spanish centre and directed principally by Spaniards, the other
directed principally by Germans, English, and Americans, and opposed
to Spanish interests, found, at least in one direction, a point of
concord, namely, in opposition to the religious Orders. Although
the Spanish Masons were actuated by a love for their mother-country,
still the well-known anti-clericalism of Freemasonry prevailed over
every other consideration, blinding them to the fact that the best and
most influential representatives of Spain in the Philippines were to be
found in the religious Orders, who were the only civilizing force able
to deal with the natives. They thus indirectly paved the way for the
insurrection; for it is well known that from the ranks of the opposing
factions, and principally by reason of their anti-clerical tendencies,
arose the sanguinary society of the "Katipunan," which made it its
direct aim to expel the friars, and overturn the Spanish government
in the islands. The Grand Orient, the organ of this society, declared
that one of the first articles of its programme was the extermination
of the religious. And here it may be noticed that the ninth term
of the proposals made by the insurgents to America was as follows:
"There shall be a general religious toleration; but measures shall be
adopted for the abolition and expulsion of the religious communities,
who, with an iron hand, have hitherto demoralized the actual civil
administration."

In the meantime the lodges increased in number, so much so that two
years ago there were at Manila sixteen lodges affiliated to the Grand
Orient of Spain, and one at least in every pueblo in the province
of Luzon, and also lodges in Zamboanga and the Visaya Islands; an
Anglo-German club-lodge, on the books of which were inscribed the
names of a great part of the Government officials; also the German
Union, affiliated to the Grand Orient of Berlin; the society of
S. Giovanni del Monte, a centre common to Swiss, French, Belgian,
and Dutch Masons. In all, according to reliable statistics, there
were a hundred lodges and 25,000 initiates. When the Freemasonry
of the Philippines had gathered these numbers under its banner, the
insurrection broke out; and of its 25,000 members, at least 20,000
were to be found in the ranks of the rebels. Could any clearer proof
than this be found that the insurrection in the Philippines is the
direct work of Freemasonry?

We will here call the attention of our readers to two of the
illustrations. The first is a collection of various seals and stamps,
forty-one in number, in use by the various branches of the Katipunan,
the sanguinary secret society of the natives. Masonic emblems, the
compass and rule, the triangle, the keys, etc., are to be found on
almost all of them, proving beyond doubt the Masonic direction and
constitution of the society. Turn now to the other illustration,--a
Masonic apron, worn at secret meetings and also in battle, which was
found on the body of an insurgent after an engagement. No concealment
here of methods to be used,--the head dripping with blood, one
hand grasping the bleeding head, and the other holding the dagger,
sufficiently attest to all beholders the work of the Red Lodge.

The position of the religious Orders in the Philippines, just before
the war broke out between Spain and America, had become so perilous
and unbearable, that they addressed a long Memorial to the Spanish
Government, exposing their grievances, explaining the cause of the
rebellion, and suggesting remedies suitable for the situation.

This Memorial is more than a mere appeal to the Spanish Government. It
is a challenge to the civilized world, made by men whose dignity and
honor have been outraged by awful and unjust charges levelled at them
by their foes, and spread far and near by the press. The Memorial has
been put into print by the Friars, and scattered through Spain; it
has been translated into French, and now it appears (in a condensed
form) in an English dress. Up to the present, at any rate, it has
not drawn forth an answer from those whose calumnies were the cause
of its appearance. From another point of view it is of interest,
giving us valuable information as to the causes of the rebellion,
and incidentally throwing a lurid light upon the dark places and dark
workings of Freemasonry. Its importance as an authoritative exposition
lies in the fact that it emanates from the combined heads of all the
religious Orders in the Philippines, men having under their spiritual
care more than five out of the six millions of Christians in the
country. It is signed by Father Manuel Gutierrez, Provincial of the
Augustinians; Father Gilberto Martin, Commissary-Provincial of the
Franciscans; Father Francisco Ajarro, Provincial of the Recollects;
Father Candido Garcia Valles, Vicar-Provincial of the Dominicans;
Pio Pi, S. J., Superior of the Missions of the Society of Jesus.

We doubt whether any official notice was taken of the document by the
Spanish Government. It was on its way to Spain when, on the declaration
of war by America, Admiral Dewey stole into Manila Bay by night,
shattered the Spanish fleet the next morning at Cavite, and laid siege
to Manila. In the meantime, too, the Spanish Ministry had resigned;
and when the documents arrived at its destination, a new Ministry was
in office, under Señor Sagasta, with a new colonial minister. Facing
bravely, but ineffectually, one of the greatest powers in the world,
the new Ministry was entirely taken up with cares and interests on
which depended the existence of Spain as a nation.

A striking characteristic of the memorial is its outspoken insistence
upon Freemasonry as the principal cause of the Rebellion, a position
not unwarranted in view of the evidence presented on previous pages. So
much has been heard from the opponents of the religious Orders, that
a word from themselves, in their own defence, will have all the air
of novelty. We reprint the memorial, quite confident that it will
not suffer by comparison with what has appeared from the other side.


The Memorial of the Philippine Friars to the Spanish Government,
April, 1898.


    TO HIS EXCELLENCY THE COLONIAL MINISTER.

    In addition to the telegram sent to His Excellency, the
    Governor-General and Viceroy, on the first of this month, that
    he might bring it officially under your Excellency's notice,
    which the said authority informs us has been done, we, the
    Superiors of the Congregations of the Augustinians, Franciscans,
    Recollects, Dominicans, and Jesuits, have the honor of presenting
    this Statement to his Majesty, King Alfonso XIII., and, in his
    royal name, to Her Majesty the Queen Regent, Dona Maria Christina,
    to the President and Members of the Crown Ministerial Council,
    and more especially to your Excellency as Colonial Minister. We
    address this Statement directly to your Excellency, according to
    law and custom, that you may deign to bring it under the notice of
    the exalted personages already mentioned, and even if it appears
    desirable before the nation, duly assembled in the Cortes of
    the kingdom.

    The time has come for us faithful and constant upholders of Spanish
    rule in the Philippines to break our traditional silence. The hour
    has also come to defend our honor, which has been so much assailed,
    and our holy and patriotic ministry, which has been the object
    of the most terrible and unjustifiable accusations and calumnies.

    We have borne patiently with the Freemasons and insurgents,
    known and unknown, who in their newspapers, clubs, and public
    meetings, have for the last eighteen months insulted and vilified
    us, accusing us, among other things, of having fostered the
    rebellion. We have discovered to our sorrow that a number of
    Spaniards, having resided in these islands for a longer or shorter
    period as the case might be, on their return to the Peninsula have
    spoken of us in terms which they would not have dared to employ
    if in place of being priests and friars we had been laymen, or
    if instead of being ecclesiastical congregations we had belonged
    to civil or military bodies.

    The religious of the Philippines, far away from Europe, alone
    in their ministry, scattered to the furthermost corners of the
    Archipelago, and without any other companions and witnesses
    of their labors than their own dear and simple parishioners,
    have no other defence save right and reason. Conscious that we
    have always been loyal and patriotic subjects, and have always
    fulfilled our duties and the obligations to our holy ministry,
    we have borne patiently and silently, according to the advice
    of the Apostle, insults and calumnies from the very persons to
    whom we had offered our services in all Christian sincerity. We
    have kept silence under insults from persons calling themselves
    forsooth Catholics, but who are infected with the practical
    Jansenism of certain latter-day reformers. We even suffered
    in silence certain false information, most dishonoring to the
    religious Orders, to be brought before the Cortes last year. It
    was asserted, not only in private, but in important, centres,
    that the prestige of the religious Orders in the Philippines was
    so shaken that it would be necessary to drive them out by armed
    force. It was also declared, as most dishonoring to a great nation
    like Spain, to have commissioned friars to furnish information
    about the Philippines, and to have asked their advice in the form
    of a memorial presented to the Senate. In addition to all this,
    the gravest accusations, some directed against a worthy prelate,
    were brought against us, veiled, however, under the guise of
    impartiality and gentle correction. Before long the clamors will
    be renewed in a different tone; and we shall see the reproduction
    in the Archipelago, with more or less cruelty, of that historical
    period in the Peninsula of 1834-1840.


    REASONS FOR OUR SILENCE TILL THE PRESENT TIME.

    We believed that a wise and prolonged silence, added to that
    prudence and magnanimity which should always distinguish religious
    orders, would have sufficed for good and discreet persons,
    and that they would have repelled the accusations, and formed a
    judgment that would be proof against these repeated attacks. But,
    instead of calming down, the storm appears to increase daily. The
    Treaty of Biac-na-Bato has furnished to many the opportunity of
    renewing the crafty insinuation, nay, bold affirmation, already
    made by the rebel chiefs, that the religious institutes were
    the sole cause of the insurrection. One of the chiefs of the
    "Katipunan" secret society has declared in his paper, The Grand
    Orient, which, like a plague, is still scattered over the islands,
    that one of the first articles in his programme is the expulsion
    of the religious Orders. In the Peninsula as well as here, the
    Freemasons and others who second their efforts have recommenced
    the war against us. They have published manifestoes at Madrid,
    in which, misusing the name of the Philippine natives, they demand
    vexatious and disgraceful measures against the clergy.

    If under these circumstances we still remained silent, our silence
    would be attributed, and rightly so, to fear or to guilt. Our
    patience would be called weakness; and even sensible and solid
    Catholics, who recognize the injustice of the attacks made against
    us, might be led to believe that we were really stained with guilt,
    or that we had fallen into such a state of moral prostration,
    that we could be ill-treated with impunity.


    THE RELIGIOUS ORDERS PERSECUTED BECAUSE THEY UPHOLD RELIGION.

    On what grounds are the religious bodies persecuted? Simply because
    they uphold true and sound doctrine, and have never shown a weak
    front to the enemies of God and of their country. If we had shown
    ourselves pusillanimous in sight of the works of Masonic lodges,
    and in presence of the propagation of the politico-religious errors
    imported from Europe; if we had given the faintest mark, not of
    sympathy, but even of toleration, to the men who were scattering
    broadcast false notions of liberty condemned by the Church;
    if patriotism had cooled in our hearts, or if the innovators
    had not found in each Philippine religious an intractable and
    terrible adversary to their plans,--the religious congregations
    would never have been disturbed. On the contrary, we should have
    been extolled to the skies, the more so because our enemies do not
    ignore the fact that, were we to help them in the Archipelago,
    were we to give them our support, or at least were we to remain
    silent, we should thereby give them an undisputed victory.

    But they know well that our standard is no other than the Syllabus
    of the great Pontiff, Pius IX., so frequently confirmed by Leo
    XIII., wherein all rebellion against the powers is so energetically
    condemned. Yea! truly they hate us, and under different names
    and on divers pretexts they are making such a cruel war upon us
    that it would seem as if the Freemasons and Revolutionists had
    no other enemies in the Philippines than the religious bodies.


    THE RELIGIOUS PERSECUTED AS LOYAL SPANIARDS.

    Apart from their essentially religious character, the regular
    clergy of the Archipelago are the sole Spanish institution,
    permanent and deeply-rooted, which exists in the islands--a
    vigorous organization well adapted to these regions. While the
    civil and military officials on the one hand, who come from Spain,
    live here only for a time, fulfilling their duties more or less
    wisely according as it is for or against their private interests,
    and yet are ignorant of the languages of the country, and have only
    a superficial intercourse with the Islanders, we, the religious,
    come over here to sacrifice our whole existences, dispersed often
    one by one amongst the remotest tribes. When we bid an eternal
    farewell to our native shores, we voluntarily condemn ourselves,
    by virtue of our vows, to live forever devoted to the moral,
    religious, and civil education of the natives; and we have waged
    many conflicts in their behalf.


    CRAFTINESS OF THE INSURGENT CHIEFS.

    Seeing that we were the most deeply rooted, influential, and
    best-respected Spaniards in the country, and that we would come to
    no terms with them or their projects, the rebel chiefs determined
    to demand our expulsion from the Government. They were aware that
    they would be backed up in their demand by many among the Spanish
    residents in the Archipelago, who, led by passion and ignorance,
    lend a willing ear to all who declaim against the religious Orders,
    especially when the watchwords used are "Free Thought," "Liberty
    of the Press," "Secularization of Education," "Ecclesiastical
    Liquidation," "Suppression of the Privileges of the Clergy."

    Thus the password among the rebels became, especially since the
    Treaty of Biac-na-Bato, the emancipation of their country. They
    declared they had no dislike to Spanish administration, nor
    any intention of separation from Spain; what made them rise in
    rebellion were the abuses of the clergy, and their only demand
    was the expulsion of the religious Orders. But these were lying
    declarations, as numerous judicial and non-judicial documents
    containing the plans of the conspirators have proved. They
    made these false professions because they knew that if they
    declared that the insurrection was brought about by the numerous
    abuses of power which have been committed by civil and military
    functionaries, they would have all the Spanish element in the
    Archipelago leagued against them, and would have the door closed
    to all their means of propaganda.


    ACCUSATIONS AGAINST THE RELIGIOUS ORDERS.

    We ask, in the first place, where are these abuses which are always
    the subject of their declamations in the clubs and lodges? We
    preach the Gospel, and not only do we draw to a civilized life
    the barbarous tribes of the Archipelago, whom we have preserved
    peaceful and happy for three centuries, as the whole world knows,
    but we have always been the defenders of the natives, who are
    subjected to a thousand vexations on the part of the Spanish
    lay residents. At all times we have watched over the purity of
    the Faith and the preservation of good morals, showing ourselves
    inflexible against illegal exactions, immoral games, and those who
    lead scandalous lives. After all that has been written against
    us for so many years, we defy our calumniators, and do not fear
    an honest and impartial examination of our lives and works. Let
    those who murmur and speak against us, prove by exact dates and
    authentic documents that their accusations are well founded.

    They say we are enemies of education and of the diffusion of
    knowledge; if by education they mean the teaching of doctrine
    condemned by the Church, we are at one with them; but there is no
    education in the ordinary sense of the term, primary, secondary,
    or superior, in the islands that has not been founded, encouraged,
    and sustained by the clergy. It is well known that very few of the
    native officials who went through their course in our schools have
    taken part in the rebellion; and the proclaimers of "Free-thought"
    are, for the most part, individuals who failed in their career,
    and were the refuse of our classes.

    As to the accusations of immorality which are recklessly levelled
    against us, all we have to say is that everyone can see our
    monasteries and convents and ourselves, and can form a judgment
    on our lives; the parish priests and missionaries are alone,
    surrounded by a multitude of natives; everyone can see what we
    are doing, and hear what we are saying; our European figures
    and sacerdotal character bring us into such prominence before
    the people that it would be stupid to imagine that we could hide
    our doings.

    We consider, as not worthy of reply, the impudent assertion that
    in the country parts we are despots; that in a thousand ways
    we suck the blood of our tenants; charges often before refuted
    by the most explicit documentary evidence. Neither is it worth
    while speaking of the abominable calumny of attributing to us the
    passage through the country with armed force, and the imprisoning
    and torturing of those implicated in the first revolt. All this
    is part of the absurd fable that we are absolute masters, not
    only of the consciences of the people, but of the Archipelago
    itself; statements contradicted by the very men who make them,
    when they declare in the Cortes that we have lost all influence
    and all prestige in the islands.


    CAUSE OF THE REBELLION.

    The utter want of religion to be found among a great number of
    the Spanish residents, the facility with which the ancient laws
    of the Archipelago were changed, the instability of the public
    functionaries, a fruitful source of abuses, contributed for several
    years to discredit the Spanish name. But Freemasonry, as the world
    knows, has been the principal cause of the social disorganization
    of the Philippines. The Hispano-Philippine Association of Madrid
    was Masonic; the Masons were almost alone in the work of urging on
    the natives to make war on the clergy and the Spanish residents;
    they authorized the founding of lodges in the Archipelago. It
    was the Masons, too, who formed the "Katipunan" society, so
    essentially Masonic that in the terrible "compact of blood"
    they make, they are actually imitating the Carbonari of Italy.

    In consequence of the teaching of the Freemasons, the voice of
    the parish priest has no longer any effect on numbers of the
    natives, especially at Manila and in the neighboring provinces,
    where they are accustomed to give themselves airs of importance
    and independence; and the prestige of the Spanish name has grown
    considerably less, and disappeared entirely in many places. What
    wonder, then, if the powerful instincts of race awoke, and that,
    pondering on the fact that they had a language and climate and
    territory of their own, the rebels should try to build a wall of
    separation between the Spaniards and the Malays? Is it not natural
    that having been brought to believe that the friar is neither
    their father nor the pastor of their souls, nor their friend and
    enthusiastic defender, but, on the contrary, a spoiler, and that
    the Spanish resident is only a money-grubber, having more or less
    power and authority, they should have desired to free themselves
    from the Spanish authority?

    Six months ago the "Katipunan" society was limited to the mountains
    of Langua and Bulacan, where the rebel chiefs had taken refuge,
    and also counted some adherents among certain tribes in touch with
    the insurgents. But now the plague is widespread; the insurgents
    violating the promise made to the gallant Marquis of Estella,
    and at the call of a secret signal, have scattered themselves over
    the central provinces, and by means of cruelty and terrorism have
    succeeded in enrolling in their ranks a great number of natives
    who after the submission at Biac-na-Bato gave pledges of fidelity
    to Spain. They have also succeeded in intrenching themselves at
    Capiz and in other parts of the Viscayas. The rising in Zambaies,
    Pagasinan, Iloco, and Cebu are all of recent origin; and the same
    may be said of the "Katipunans" discovered at Manila.

    However, the greater part of the country is not yet perverted; a
    wave of hallucination and fanaticism has passed over it, but the
    heart of the people is still sound, and with careful management
    they will return to their usual habits of peace and submission. The
    move wealthy classes are also sound, and are against the rebellion.

    We frankly tell the Government that if it does not aid the
    Church, the revolutionary movement will increase every day, and
    it will be morally impossible for the religious to remain here
    any longer. What good is it for us to do our duty to the people
    when others are allowed to undo our work at the same time? Of
    what use is it for us to teach the people to be docile and
    submissive when their worst passions are excited by others, who
    tell them to make nothing of our teaching? What professor could
    teach successfully if his pupils were met outside the classroom
    by respectable persons who told them to despise his lessons? The
    civil authority, according to the teaching of the Church, ought
    as far as possible to be a bulwark to religion and morality. If
    the Government, therefore, does not protect us from the avalanche
    of insults hurled against us; if it does not root out the secret
    societies; if it allows our sacerdotal character to be trodden
    under foot while our enemies destroy the fruit of our labors,--we
    regret to say that we cannot continue our ministry in the islands.

    Spain has bound herself very stringently to obligations of
    this nature. One of the laws of the Code of the Indies says
    expressly on this point: "We command the Viceroys, the Presidents,
    the Auditors, the Governors, and the other functionaries of the
    Indies, to favor, and aid, and encourage the religions orders who
    are occupying themselves in the conversion of the natives to our
    entire satisfaction."

    The spirit that moved Philip II. was seen in the answer he made
    to those who advised him to abandon the Archipelago, in view
    of the little revenue they brought to the Crown. He said: "For
    the conversion of only one of the souls that are there I would
    willingly give all the treasures of the Indies, and if they were
    not enough I would add those of Spain. Nothing in the world would
    make me consent to cease sending preachers and ministers of the
    Gospel to all the provinces that have been discovered, even if they
    are barren and sterile, for the Holy Apostolic See has given to us
    and our heirs the apostolic commission of publishing and preaching
    the Gospel. The Gospel can be spread through these islands, and the
    natives can be drawn from the worship of the demon by making known
    to them the true God, in a spirit alien to that of temporal greed."


    UNJUST CONTEMPT SHOWN TOWARDS THE RELIGIOUS ORDERS IN THE
    PHILIPPINES.

    An idea has spread since the Revolution in Spain of 1868 that the
    Philippine Friars are a necessary evil, an out-of-date institution
    which has to be kept up for reasons of state. This unworthy idea,
    manifested sometimes with frankness, sometimes with a certain
    reticence, and which wounds us to the quick, has been constantly
    brought forward by our enemies. The natives who have been to Spain
    are fully aware of it; without leaving the Philippines, a great
    number of natives have observed it, and are at present trying to
    propagate it in the Archipelago. Very numerous, too are the Spanish
    residents who are hostile to us, owing to an anti-clerical spirit
    or to jealousy; in fact, we have enemies in all classes of society.

    Many people, in consequence, think that our very existence in
    the country is simply owing to pity and condescension on the
    part of the Government; that we are merely tolerated, and are of
    less value in the eyes of the civil authorities than the members
    of any lay profession. With a marvellous facility all the evils
    that affect the country are laid at our door; and every time a
    governor makes a gross blunder in dealing with the natives, the
    evil consequences which flow from it are put down to us. Now,
    every class of society has a right to ordinary respect and fair
    treatment; we receive neither one nor the other, but are treated
    with absolute contempt. This humiliating situation, as individuals
    obliged to greater perfection than other Christians, we patiently
    bear with; but as religious orders we cannot put up with it any
    longer, for we see only too well how this treatment injures our
    ministry, and destroys our influence with the people committed
    to our care.

    If the Government through an error to which we cannot give
    unqualified respect, since it is contrary to the real interests
    of religion and of our country, believes that the mission of the
    Orders in the islands has come to an end, we nevertheless say
    to them: "We await your dispositions with sincerity, but do not
    flatter yourselves that in adopting measures against our religious
    professions you can burn a light both before Christ and before
    Belial." If, on the contrary, we are to remain in the islands,
    no one can deny that it is necessary to protect our persons,
    our prestige, and our ministry; our country must show that she
    is pleased with us, and treat us as her children; we must not be
    abandoned to our enemies as a thing of no value, and made victims
    of the resentment of the Freemasons. We do not fear martyrdom,
    which is an honor we do not feel ourselves worthy of; on the
    other hand, we do not wish to die as criminals abandoned by their
    friends and protectors, and deprived of all honor.

    It is incredible that religious men placed in our position could
    be the cause of the woes of the Archipelago. We prefer to resign
    our ministry, and see ourselves expelled, rather than continue
    our mission in the islands, if the situation does not better
    itself before long. We have done our work well in these islands,
    and we feel sure that we shall be able to do our duty quite as
    well elsewhere with the grace of God.






CHAPTER IV.

THE REBELS AND THEIR GRIEVANCES.


We cannot view without grave misgivings the unexpected turn that
affairs have taken since the war, and the second war which has broken
out between the rebels and the Americans. It is now plain that
it was entire independence from all control that the promoters of
the rebellion were looking for from the very beginning; this being
well known to the Friars all along, and clearly indicated in their
memorial to the Spanish Government. Aguinaldo and his companions have
unlimited confidence in themselves, and aspire to form a civilized
republic. The character of this pure-souled patriot may be judged
from a transaction he had with the Spanish Government. After the
armistice of Biac-na-Bato, he was bought out by them, and took
thousands of dollars as his price for leaving the country for aye,
never to return. He pocketed the money, and went off to Hongkong; but
when the Americans came to Manila, and destroyed the Spanish fleet,
this worthy returned to the Philippines, and once more raised the
standard of rebellion. As a result the Americans are apt to find
themselves burdened with a war expenditure, even heavier than that
borne by Spain in her effort to prevent a repetition in the Philippines
of the gruesome story of San Domingo and Hayti. All colored and
tropical races have a tendency to revert to their original type and
the barbarous customs of their ancestors. The blacks got possession
of Hayti nearly a century ago, at which time they were at least
domesticated, and partially civilized, having been in contact with
the white man for the two previous centuries. They have gone back,
and not forward, ever since. The history of the black republic is a
bloody revolution every two or three years, distinguished by acts
of barbarous ferocity. Life there at the present day is a hideous
caricature of civilization and Christianity. Incredible as it may
seem, there has been a revival in the remote villages of the old
African serpent-worship, and child sacrifices, followed by cannibalism.

Ten Spanish Augustinian Friars recently came to San Francisco from the
Philippines (see Appendix IV.). In an interview with the representative
of the San Francisco Monitor they stated that it was not through fear
of the Americans that they had left Manila, but, on the contrary, they
believed that the Church would prosper under American rule. They said
that the respectable element in the Philippines, though they had been
quite content with the Spanish rule, and deeming it all that could
be expected under the circumstances, are yet welcoming the Americans
as a relief from insurgent atrocities. "The insurgents," they said,
"are an undisciplined mob of rioters, led by a demagogue. They are
the riff-raff of the islands, men without principle or property in
most instances. Aguinaldo has them pretty well in hand to-day, but
to-morrow they may disintegrate into fifty gangs. Aguinaldo is an
ungrateful renegade, who was fed, clothed, and educated by Catholic
priests. He is a mere puppet in the hands of the Freemasons. [4]
It is to these worthies and organized anarchy in Europe that we may
trace the origin of the trouble in the Philippines. Soon after the
destruction of the Spanish fleet, the insurgents wrecked our schools,
robbed and despoiled our missions and churches, and drove us into
Manila. About fifty priests were brutally killed by them. As our field
of work was thus laid bare, we decided to leave the Philippines. What
made us depart was the discouragement of seeing the work of years
destroyed by the men we had gone to teach, and the improbability of
being able to build up the work again immediately."

The Filipinos have already shown proof how far removed they are
from civilized ideals, and how dangerous it would be to leave
them to themselves, by their inhuman treatment of their Spanish
prisoners. Besides ordinary Spanish civilians, they have kept in
captivity for several months hundreds of Friars, including one
hundred Dominicans, and the Dominican Bishop of Neuva Segovia,
Mgr. Joseph Hevia, whose portrait we give. Numbers of the Friars
have lately died of the hardships to which they were subjected. A
letter, received some time ago from one of them by a friend in Manila,
describes the ferocious and satanic hatred shown towards them by the
rebel chiefs. They were stripped of their clothes, hats, and shoes,
robbed of their money, spat upon, tied to trees, and flogged several
times. Daily they were forced to work on the public roads from morning
to evening, under a broiling sun, receiving food and drink barely
sufficient to support life. The leaders mocked at and jested over
their sufferings. Though violent threats were held out against all
who succored them, their parishioners seized opportunities of coming
to visit them, and alleviate their miseries. From other sources
we learn that the noses of some of the prisoners were slit, and a
cord passed through the aperture, to be used as a leading-string
by their guards. The venerable Bishop was subjected to the grossest
indignities. One aged Friar was placed on a saddle, and jumped upon
till blood flowed from his mouth and nose. Another, it is said, clothed
only in a rain-coat, was carried in triumph for two hundred yards,
and then cudgelled to death amid savage cries. Some were crushed to
death between boards. Nuns in the convents were subjected to shameful
treatment. In the name of common sense, we ask if men who encourage
or permit such atrocities are fit to control and guide the destinies
of eight millions of people. (See Appendix V.)

Of course the policy of the Press in general has been to keep these
atrocities from the eyes of the public. As it did not suit political
purposes to publish them, they have been kept concealed. Owing to this
careful management, the sympathies of the world have been enlisted on
the side of the "poor downtrodden Filipinos." An impartial examination
of the grievances of the latter, and of the catch-cries by which the
leaders have seduced a considerable portion of the simple natives, will
not reveal very much against either the civil or the ecclesiastical
rule of the Spaniard. As in everything human, we may suppose that
neither was absolute perfection; but, all things considered, there
was less to justify rebellion in the Philippines than in most parts
of the world where the black is ruled by the white man.

One of the grievances of the rebels is that nearly all the
ecclesiastics in the Archipelago have been Spaniards, and they
demand an entirely native clergy. Now, the Catholic Church has been
always most anxious to form a native clergy in missionary countries,
but insuperable difficulties have often prevented the realization of
this idea. Among colored races there is a paucity of real vocations;
it is hard enough to get the people to live up to the Christian
ideal without adding thereto the grave responsibilities and life of
self-sacrifice of the priesthood. An example in point is the Black
Republic of Hayti. It is a Catholic country, nominally at least. The
people have retained the Faith taught them by the white man, though
preserving such a dislike to him that no white man can own a yard of
land in the country. Yet such is their inability to provide themselves
with priests of their own blood that they are forced to fall back on
the services of a French Bishop and French missionary priests, who do
all the spiritual work of the island. Another case in point is that
of Cuba, an island containing a million and a half of inhabitants,
Cubans and Spaniards, of which only forty-three of the former are
to be found in the ranks of the priesthood. There has never been any
distinction made between Cubans and Spaniards in the two Seminaries of
Havana and Santiago de Cuba; all are received alike, and treated alike
if they have a vocation; of the forty-three priests, twenty-eight hold
parishes, and the rest have other positions of trust, which shows that
it is simply owing to lack of vocations and not to any other cause
that we must ascribe their fewness in number. In the Philippines, as
far back as two centuries ago, the experiment was made of forming a
native priesthood, with doubtful success, however, as Dampier informs
us that the natives generally held the native priests in contempt,
while holding the Spanish clergy in the greatest esteem. We must,
perforce, conclude that in the Philippines, as in other countries,
it is simply lack of vocations that keeps the number of the native
clergy at such a low ebb.

Another grievance, brought well to the front by those who have written
on behalf of the Filipinos, is the taxation, which is alleged to have
been excessive. The writer is informed by one who lived many years
there that it was not. However this may be, all taxation is odious
to primitive and half-civilized communities, who are inclined to look
upon the most necessary taxes, without which no stable government could
be carried on, in the light of oppression. The Americans will have the
same difficulties to face with regard to taxation as the Spaniards had,
though not in the same degree maybe, as the country will be opened
to trade in a freer way than formerly. In the interests of order,
and also to protect the people from unjust imposts, the Friars were
in the habit of acting as their counsellors in these matters, and
used to exhort their parishioners publicly and privately to pay the
necessary taxes. A passage from Blumentritt, whom we have quoted more
than once in our previous chapters, will go to show that all this was
done in the interests of the people: "In the following centuries the
Friars continued to extend their protecting hand over the natives,
preventing, as far as possible, any oppression on the part of the
Government employés." Yet this action of the Friars, good, charitable,
and necessary under the circumstances, has been used by the promoters
of the rebellion as a fulcrum to raise the Friars, in the eyes of the
poorer classes, into the invidious position of tax-gatherers, tyrants,
and abettors of oppression. Without doubt, cruel methods, for which,
however, the Friars were not responsible, were in vogue in dealing with
defaulters, as we may see in Dean Worcester's lately published work
on the Philippines; but it is nothing less than downright hypocrisy
to raise a chorus of condemnation against the Spaniard on this score,
when it is well known that no other nation, in trying to solve the
eternal difficulty about the taxation of colored and subject races,
has emerged from the conflict with clean hands. We remember reading
some years ago of very cruel methods employed in the gathering of
the taxes in British India, in some of the up-country districts;
and within the present year of grace, 1899, two books have appeared
dealing with the English and the Dutch in South Africa, [5] both of
which, in describing the punishment inflicted on those refusing to pay
taxes to the ruling powers, could easily give points to the colonial
Spaniard for cruelty. What is very remarkable about the Protestant
missionary is that, instead of condemning the barbarities described in
his book, of which he was an eye-witness, he approves of them, even to
the extent of giving his sanction to the inhuman crime of blowing up
with dynamite the caves in which four hundred men, women, and children
had taken refuge. The Rev. Mr. Rae's opinion of the campaign against
Malaboch for his refusal to pay taxes, a campaign in which women and
children, and men bearing flags of truce were fired upon recklessly,
is that "the Transvaal Government was doing a much better work than
any Christian missionary has yet accomplished." God help the Filipinos
if Protestant missionaries of this description are going to overrun
the field of labor left vacant by the deaths and expulsion of the
Spanish Friars. One great test of the mild rule of the Spaniard in
that country is that the native population has increased since the
conquest, instead of being almost exterminated, as is the case in
North America and in many of the colonies of European States. We
hope that the American rule will be characterized by clemency and
justice. A hypocritical cry has been raised in the States about
the tyranny and oppression under which the natives are said to be
groaning. The rule of the Spaniard has indeed been imperfect enough;
but America should approach the question of reform with becoming
modesty, seeing that her own record in dealing with the Indians has
been stained by many a crime against human rights. They have been
robbed of the country which once was their own, and driven back from
reservation to reservation, while even the rights guaranteed to them by
Government as compensation for what they lost have been often filched
from them by unscrupulous officials. The light recently thrown on the
case of the Pillager Indians has disclosed cruelty, open robbery, and
a disregard of solemn obligations. In the Philippines the Americans
will find the natives still in possession of their country; a people,
once wild and nomadic like the Indians, brought into settled habits of
life by three centuries of missionary effort; a people, in fine, who,
whatever is said to the contrary by noisy declaimers and demagogues,
have been on the whole well pleased with their lot.

It is quite evident from the words and acts of the rebels that they
have been casting envious eyes on the large landed estates of the
Friars, hoping, on their expulsion, to have a division of the spoils
among themselves. Already, before the war, an iniquitous plan of
confiscation was boldly advocated in Spain itself. We now learn to
our surprise, from the Church News (Washington, D.C.), that this cry
has found an echo across the Atlantic from Protestant pulpits in the
States. Besides the fact that confiscation would be robbery pure and
simple, as the estates are not national property, and have not been
given by the Government, but have been acquired in the usual way by
purchase, and in the course of three centuries have naturally grown
large, confiscation of the estates would mean a great calamity to
the country, even if the Friars were allowed to go back quietly to
their parishes, and resume their spiritual ministrations among the
people. For it was by means of the estates that the Friars introduced
agriculture and settled habits of life among tribes originally nomadic;
it was by means of the estates that they got them to live in villages,
and introduced amongst them the arts of civilized life; it was by
means of the estates that they acquired the power of inducing them
to labor with a certain amount of regularity and method, the great
safeguard against a relapse into a state of savagery. Giraudier,
who was director of the "Diario" of Manila, and spent thirty years in
the Archipelago, says something very much to the point: "The natives,
with some rare exceptions, are in need of tutelage, without which they
would fall back to the customs of their ancestors, a tutelage that
no one can exercise better than the Friars." The latter, in truth,
made themselves all in all to the people. Within the precincts of the
monasteries were to be found workshops for teaching carpentry, forges
for teaching the natives the working of iron, brick and tileyards,--in
fact, most of the mechanical arts were fostered and encouraged by
the Friars. The villages they formed around them presented a pleasing
picture of happiness and content, in startling contrast to the homes
of those who were still pagan and uncivilized.

A former British consul thus describes them: "Orderly children,
respected parents, women subject but not oppressed, men ruling but not
despotic, reverence with kindness, obedience with affection--these
form a lovable picture by no means rare in the villages of the
Eastern Isles." Will such a happy state of things exist under new
conditions? We are very much inclined to doubt it. The experiment tried
in some of the islands of the West Indies of making the blacks small
freeholders, and planting them on the bankrupt planters' estates,
has not been attended by such beneficial results to the land as
to justify our hoping that a similar experiment in the Philippines
will prove a success. The natives of the tropics in general are like
overgrown children, blessed with the virtues and cursed with the
faults of children, rejoicing in present abundance, and destitute
of that measure of forethought for the morrow, without which there
can be no human progress. What a contrast at the present day do
the civilized villages under the paternal care, and, if you will,
government, of Friars present to the wild nomadic life still led by
the natives of Mindanao, whom the Jesuit fathers are trying to bring
under civilizing influences. We find, from letters written lately by
some of the fathers there, that human sacrifice is still in vogue,
and murder, pillage, and slave-catching extremely common. We fear that
self-government, bringing in internal conflicts between the various
parts of the Archipelago, would gradually reduce most of it to this
deplorable state of things, and that the Philippine Republic would
be as great a travesty on civilization as Hayti.






CHAPTER V.

THE SECTARIAN MISSIONARY MOVEMENT.


We cannot too strongly emphasize the great interest that the change
of government in the Philippines should have for the English-speaking
Catholic public, seeing that a Catholic population, as large, if not
larger, than the combined Catholic population of England, Ireland,
Scotland, and Wales, is about to be brought under the influence of the
English-speaking world, and in close touch with the Catholic Church in
America, and, perhaps, later on, with ourselves. It is not more than
a year ago that the Philippines were a terra incognita to us all, of
which we knew the name, but hardly more. For the last ten months they
have been brought under our notice almost daily by the newspapers, and
monthly in the pages of the magazines. In the meantime their control
has passed from Spain to America, and a conflict of opinion is going
on in the States as to the desirability or otherwise of undertaking
the responsibility of their future government. Under the old régime,
Church and State were united: a bearable condition when the State
was professedly Catholic, but absolutely unbearable when antagonistic
influences control the Government, hamper the Church in her freedom
of action, and degrade her into servitude while professing to be her
protector. In the new condition of things the Church will be placed
in the same position as it holds in America, free to flourish or
to die, depending entirely on its own resources, and neither helped
nor persecuted by the State. Its ministers, though not enjoying any
special privileges, will be protected in their persons and property
in common with all other citizens. Its religious orders will receive
the same recognition as secular corporations, and their corporate
property will be respected. So far so good; for it was to be feared
that the Spanish Government, who had been deterred only by political
motives from suppressing the Orders, yielding at last to the pressure
of the Freemasons, might have confiscated their property, and either
secularized their members or expelled them from the islands. Still we
cannot close our eyes to the fact that dangers from a different quarter
loom up which it much behooves Catholics to carefully consider. There
is a pressing necessity of being alive to those dangers, if worse
evils than ever are not to befall that large Catholic population of
the Far East.

As might be expected, the Protestant missionary bodies have
inaugurated a movement for sending out missionaries of their own to
the Archipelago. The Rev. John R. Hykes was directed last September
by the American Bible Society to proceed from Shanghai to Manila,
and investigate concerning the Philippines "as a field for Bible
work." He submitted his report in a very short time, having made up
his mind on the religious needs of the people, the scandalous lives
of the Friars, and the superstition of their benighted parishioners
with incredible rapidity. His sensational report duly appeared in the
American papers as the "Startling Revelations made by the Rev. John
R. Hykes." Sure of a sympathetic audience, he laid on the colors
thickly. The report need not occupy much of our attention. Half of
it is made up of ordinary information about the country that any one
could get for himself out of a good encyclopædia, and the other half
is a rehash and repetition of the charges already dealt with by us
in previous chapters. One statement is, however, worth noticing, as
it clearly indicates the hopelessness of getting fair and unbiassed
treatment from the enemies of the Church. Mr. Hykes states that he was
shocked by the stories of immorality brought against the Friars. And,
to make an impression, he adds that the people who told him the
stories said they were prepared to give names, dates, and places
in confirmation of what they said. Now, as already noted, names,
dates, and places were the very things asked for by the Friars in
the Memorial to the Spanish Government, as far back as last April;
but their enemies, finding those details beyond their power, have
adopted the simpler process of repeating the calumnies to all who,
like Mr. Hykes, give them a ready and sympathetic hearing. Mr. Hykes,
who never went beyond Manila, presumes to judge, in a few days or
weeks, of the spiritual condition of six millions of Christians, and
more than a thousand priests, scattered over the whole Philippine
Archipelago. (See Appendix VI.) We are afraid that too many of the
type of Mr. Hykes will be found among the new missionaries of the
Philippines, coming in crowds, with their wives and children, to
spread, forsooth, the pure light of the Gospel, or rather to engage
in the more congenial task of vilifying the Catholic Church.

In an American Protestant missionary review, there is an article on
the Philippines, by a former agent of the British and Foreign Bible
Society in that country. The article, needless to say, is full of
gross misrepresentations. It puts down the Christian population as
seven million Romanists; the writer denies the ordinary title of
Christian to Catholics. This emissary of the Bible Society writes:
"The question now asked on all sides is--Are the Philippines at
last to be opened to missionary effort? Personally, I feel that
a non-sectarian, but strictly evangelical, mission, aiming at
the Christianization of the whole territory, is what would succeed
best." We may gather from the whole tone of this Protestant missionary
review what a low type of Protestantism it represents, a type largely
made up of self-presumption, ignorance, and fanaticism. Throughout
the paper Catholics are not once designated Christian. It speaks of
the nineteenth century being the first century of Christian missions,
ignoring all the apostolic work of the Catholic Church. It says in
another place that there were no Christian Chinese at the beginning of
this century, ignoring the hundreds of thousands of Chinese who have
known and loved Jesus Christ since the days of St. Francis Xavier,
numbers of whom sealed their faith with their blood. It divides the
population of the country into pagans, Romanists, and Christians--the
latter, of course, being Protestants of one denomination or another. To
such absurd lengths does religious rancor bring it, and all connected
with it. Catholics give the title of Christian to all who are baptized
and profess belief in the Divinity of Jesus Christ. They would not
deny it even to the Rev. Mr. Hykes, bad as he is. But perhaps our
new missionary friends may be similar to those of whom Marshall
speaks in his "Christian Missions," who went out to evangelize the
South Sea Islands, and taught the people that baptism was merely a
ceremony not at all essential to salvation, thus showing their want
of belief in baptismal regeneration. At any rate, it will be news to
the Filipinos to hear for the first time from these enlightened men
that they are not Christians.

That these Bible scatterers can and will do harm there is no
doubt. Already they have flooded Porto Rico with tracts and pamphlets,
crammed with the usual vile charges against the Catholic Church and
her ministers. But it is equally certain that they will never succeed
in making the Philippines a Protestant country. It is a matter of
notoriety that Protestant missions are not overwhelmingly successful
in any part of the world, and that the funds are kept up in most
instances by glowing and rosy-colored, if not altogether accurate,
reports, sent by the missionaries to their supporters at home. The
review which I have just quoted is forced to acknowledge that in
Brazil, after thirty-five years' work, there are only eight thousand
Protestants out of a population of sixteen millions. No less than
eight American Protestant Missionary Societies have been working there
together, well supplied with funds, as is always the case; and yet this
is the result. In fact, eight thousand may not be the result at all,
for the missionaries have, very often, peculiar methods in the science
of statistics. In Mexico, too, they have been at work for many years
unmolested by the authorities, and yet they have but wretched results
to show for themselves at the present day. They make no impression
either on the rich or the very poor; any successes they have being
amongst the impecunious middle classes, the children of whom they
teach gratuitously in their schools, and feed and clothe, and who
carry away with them from these schools, as the principal result of
the religious training they receive, a bitter hatred of the Church in
which they were born. Just as in Mexico, so the Protestant missionaries
are sure to make proselytes among the same classes in the Philippines,
from which classes we know that the promoters of the rebellion have
been mainly recruited; but the better classes and also the poorer,
whatever their shortcomings, have the old Faith and are intensely
devoted to the Catholic Church. These are no more likely than the
people of Mexico and Brazil to be led to accept the mutilated form
of Christianity which will be presented to them by Mr. Hykes and his
friends; unless, indeed, there is such a deplorable dearth of priests
that they will be left without instruction and guidance.

There are grave problems ahead which will tax the wisdom of the
American Congress far more than the military occupation of the
country. John Foreman, who spent some years there, and claims to
be a Catholic, advocates (National Review, September, 1898) the
disendowment of the Church as a necessary financial measure which
would bring a certain amount of relief to the colonial treasury. With
the exception of £3,000 a year paid to the Archbishop of Manila,
and £1,500 to each of the three other bishops, it is difficult to
see how the endowment comes in except as a measure adopted by every
civilized State in dealing with its uncivilized subject races;
and unless the United States is prepared to abandon the rôle of
civilizer, she will be obliged to keep up the paltry endowment made
in the past by Spain for that purpose. The Church in the Philippines
is, on the whole, self-supporting. She is in the position that the
Church in France, Spain, and Portugal was before the Revolution,
which, when it appeared successively in each country was followed
by a seizure of ecclesiastical property. The salaries paid to the
clergy in those countries are given as a compensation for past
robberies. The writer has been at pains to get at the truth in this
matter and has put himself in communication with a Dominican Friar,
who lived for twenty-seven years in the Philippines, and now holds the
distinguished position of Rector of the Spanish-Dominican College,
in Rome. From him the writer has received the following information
regarding the landed estates of the Friars, and the salaries paid to
them by the Spanish Government. As far as he knows all these estates
were acquired by purchase, and were not given by the Government;
they hold the title-deeds of them in their possession. He is not
prepared to say whether on their first introduction to the country,
three centuries ago, the Government made them grants of land; but we
ourselves may infer from the early history of the Dominicans there,
that whatever they got was from the early Spanish colonists and
the converted natives as free gifts. He adds that in any case the
introduction of agriculture is due to their exertions. The Friars
who ministered to the spiritual wants of the people may be placed
in three categories. There were, first of all, the ordinary parish
priest, who lived among a settled Catholic population. He subsisted
on his benefice, which is not Government property, and was endowed
by no subsidy from the Government. Secondly, there was the missionary
parish priest, who lived in a parish where the majority are Catholics,
but which also contained a proportion of the heathen. He received
some salary from the Government, but much less than that given
to the missionaries pure and simple, who lived in the midst of an
entirely heathen population. These latter, whose business it was
to civilize as well as convert the people to Christianity, and to
teach them agriculture and the mechanical arts, were paid according
as the mission district was large or small. In the large districts
they received £200 annually, and £50 a year was paid to the native
priests who acted as their assistants and curates. In the smaller
districts the sum allowed was £100. The Jesuits, too, on their
return to the Philippines some forty years ago, whence they had been
banished in the middle of the last century, got an annual subsidy as
compensation for the lands they formerly possessed, which had been
confiscated by the Spanish Government of the day. Something also
was given towards the education of young Franciscan missionaries,
and they were allowed their passage out from Spain. The figures we
have quoted are modest enough, seen in the light of modern colonial
salaries and expenditure. A continuance of the very moderate subsidies
allowed to the missionary Friars by the Spanish Government would no
more mean a union between Church and State than did the "contract"
system which was sanctioned by Congress up to 1894, for dealing with
the education of the North American Indians. According to this system,
both Catholic and Protestant missionaries were paid by Government
according to the number of pupils who attended their schools, and
these schools, of course, were taught on strictly denominational
lines. That system had most beneficial results as long as it lasted,
and was acceptable to the Indians. Its abandonment in favor of the
public-school system has resulted in the crying injustice of compelling
Catholic Indian fathers and mothers to send their children to certain
schools to which they have a conscientious objection. [6]

The school question is one of the gravest problems that the American
Government will be called upon to face when her troops have effectively
occupied the Philippines. One of the cries of the rebel leaders is for
the secularization of the schools, and this cry, emanating from infidel
and secret society sources, will assuredly be echoed by the Protestant
ministers. It was these latter who, seeing their ministrations rejected
by the Indians, raised the agitation against the "contract" system.

It is a shame and a wonder to find professed ministers of
religion joining in a cry with the professed destroyers of
religion. Secularization of education is always the first cry among
those who oppose the Catholic religion. According to the showing of
Dr. Parsons, it was attempted and sometimes successfully carried out
in Colombia, Chili, and Ecuador, in which latter country the bishops
were banished because they protested against it. Yet in spite of
the anti-Christian spirit, exhibited in this and in many other ways,
Dr. Parsons makes it clear that the masonic lodges in Peru actually
receive aid out of the funds supplied to Christianize (according to
sectarian ideas) the natives by the Protestant American public.

The notorious ex-Indian commissioner Morgan, now a Baptist prophet,
has already sounded a characteristically aggressive note on this point,
and is conjuring the Government to drive the Catholic religion out
of all the schools in Cuba, a movement already accomplished in the
eastern part of the island. Morgan says: "Here is a field opened for
the missionary spirit, such as the young people of our country have
never yet seen. To carry thither and plant the seeds of civilization,
and to do this in the joyful confidence that all official assistance
is assured to them, will doubtlessly fill with enthusiasm hundreds of
ambitious young teachers." We may wonder what Morgan means by "official
assistance" given for the spreading of Protestantism among a Catholic
people, when, according to theory, the American Constitution does not
support one form of religion over another. But theory is one thing and
practice is another; and though in theory Church and State are entirely
separate, the theory has not, in the past, hindered the United States
from giving substantial assistance to Protestantism. This is how the
case stands for America. Rightly or wrongly she has taken over an
enormous Catholic population in the East. If she is not able to make
any concession on the score of religion, or to stretch a point to meet
the wishes of the people and govern them according to their ideas, then
it is only consonant with reason and justice that her Constitution,
which never contemplated colonial empire, will have to be modified to
meet the exigencies of a situation unimagined by its original founders
and makers. But, in reality, is any modification of the Constitution
necessary in order that religious instruction may take place in the
schools of the Archipelago? In Ireland there is no State Church,
and yet the National School System is so arranged that religious
instruction can be given for half an hour every day of the week. The
system is in theory undenominational, but in practice denominational.

An early solution of the difficulty might be some such procedure as
the following. Let the parish priests be managers of the schools,
and have a voice in the appointment of properly certified masters and
mistresses, and let a fixed time be devoted to religious instruction
every day. If the Protestants succeed in attracting converts, and are
able to gather a sufficient number of children in any place to form
a school, they can receive the same treatment as regards payment and
control of religious instruction. Thus religious dissension would
be reduced to the minimum. Secularization of education would tend
to drive every form of religion out of the people, for Protestantism
could not hope to make headway for a long time in the Philippines; as,
to say the least, it would take some years for the ministers to get a
sufficient knowledge of the various languages in use, and establish
themselves in face of the opposition they are sure to meet with. It
would also put all the Friars in opposition to the Government, while
fair treatment would make them its best friends, and urge them to
keep the people as loyal to the American Constitution as they kept
them to the Spanish Crown for three centuries.

If, then, the Government, after due inquiry, find that the vast
majority of the people do not join in the cry for secularization,
but desire to have the Catholic religion taught in the schools
which their children attend, it would be nothing short of religious
persecution to introduce the public schools system of the States into
the Philippines. It is ever to be borne in mind that the new American
possession in the Far East is one in which the great bulk of the people
are practical Catholics who attend to all their religious duties.

To counteract the baleful influence of the Protestant missionary
and Bible societies, it will be necessary for the Catholic Church in
America to be alive to the new and grave responsibilities thus thrown
upon her by the hand of Providence, and to send out English-speaking
priests at once to the Philippines, to make up for the great dearth of
priests caused by the excesses of the rebels. Before the rebellion they
numbered between one and two thousand, a small number in comparison
with the Catholic population. Fifty have been killed outright;
many others have died of the hardships undergone in captivity; while
several hundreds have left the country, apparently with no intention
of returning. Every year till last year, bands of enthusiastic young
missionaries used to go out from the colleges in Spain to fill up the
gaps in the ranks of the Friars, caused by sickness and death. That
perennial source of life and strength can no longer be relied upon
under the new conditions. The energies of the Spanish Friars will
most likely be expended in Spain itself, where the lack of priests
is still severely felt, and in developing their great and flourishing
missions in China, Japan, Tonquin, and Formosa.

It is a matter of astonishment that the Church in the United
States has up to the present no organization for supplying foreign
mission. Perhaps the struggle to keep abreast in numbers with the
growing Catholic population has absorbed all her energies. But now,
for the first time in her history, she must cast her eyes beyond her
boundaries, and send speedy help to the millions of children who have
been given to her keeping, and whose voice may be heard from across
the wide ocean, calling to her for spiritual help and ministration. Let
her gaze steadily and thoughtfully on the vast harvest of souls given
unto her. She shall reap where others have sown and planted. Let her
gird herself to the work, and go forth and gather with joy the good
wheat that others--the poor Spanish missionaries--have sown in tears
and cultivated through much tribulation.

A fact of interest in connection with the aspect of our subject
under consideration is the challenge sent to Archbishop Ireland
by an American Presbyterian of authority in his sect. He tells the
Archbishop in effect that if the Catholic Church in the United States
will undertake the missionary equipment of the Philippines, his sect
will gladly withdraw from the field, and devote their efforts to Africa
instead. Without attaching any more importance to this declaration
than it deserves, especially as it is founded on the false assumption
that one Gospel is preached by Catholic priests in Washington and
another in Manila, we may, nevertheless, infer from it that these men
believe they would have a much easier task in dealing with the Spanish
missionaries than with Catholic missionaries from the States. Without
saying anything in disparagement of the learning of a body of men
which has produced a Gonzalez, one of the greatest philosophers of
the century, we believe that American priests, being more in touch
with modern times and more open to modern ideas, could give them
valuable lessons in the conflict between the Church and the world, as
it is carried on in our own days. It is not by profound theological
arguments that we can deal with men who can neither understand nor
appreciate them. Priests are wanted for the Philippines who can make
their voices heard beyond its boundaries; who can mould public opinion
by means of the daily Press; who can keep in touch with the politics
and legislation of the United States; and can bring public opinion
there to bear on unjust and unfair treatment, if anything of the kind
is attempted against the Catholics of that unfortunate Archipelago.






POSTSCRIPT.


Since these chapters were prepared for the press there has come
to hand from the ex-missionary, referred to in the previous pages
more than once, additional and valuable information. [7] Though it
embraces various matters, we think it better to give it altogether,
as it possesses a peculiar authority and interest of its own, coming
as it does from a Friar who lived in the Philippines for twenty-seven
years, and who knew the country well in its normal and peaceful state,
long before the Freemasons had wrought havoc in the relations between
the priests and the people.

1. Those who were principally engaged in writing against the Friars
for the past few years, and injuring their prestige at home, were
the civil functionaries and military officers, who for the most
part lived at Manila and knew next to nothing about them and their
doings. These men were biased by anti-religious ideas implanted in them
by an irreligious education. It is easy to estimate the effect of an
enormous correspondence of this kind, leaving Manila every fortnight,
and passing into the hands of politicians in the mother-country,
especially as there was nothing to counteract its influence on the
part of the Friars, who did their work quietly and earnestly, and
had very little correspondence with Spain at all.

2. The parish priests were ex-officio inspectors of the primary
schools, but, having no voice in the appointment of masters and
mistresses, and finding unsuitable persons thrust on them, were forced
in many cases to retire from the schools in disgust, and limit their
connection with them as much as possible.

3. The parish priests were also ex-officio presidents of certain
municipal committees, and were supposed to help in the appointment
of justices of the peace and petty governors, by sending in reports
of the qualifications or otherwise of the nominees. The system worked
well for a long time. But, latterly, owing to the new spirit in Manila,
where the persons in office seemed leagued against the Friars, these
privileged communications invariably leaked out; and if the parish
priest, as in duty bound, laid bare defects and deficiencies the first
to hear of it would be the person of whom they were told. This was
naturally a constant source of irritation and loss of prestige. The
officials seemed to take a delight in lowering the parish priest
in the eyes of the better class of natives. If the parish priest
ventured to advise the governors as to what was best to be done
in the interests of the communes, especially with regard to the
secret societies, the governors would laugh, call him a visionary--an
innocent man. No wonder, then, that the parish priests gradually began
to retire within themselves, and leave growing evils unchecked, when
they saw all their endeavor balked by the powerful opposition of the
civil and military governors. This untoward state of things left the
rebels free to mature and carry out their plans.

4. Here is an instance of how badly this state of things reacted
on the country. The introduction of the new Penal Code was a great
blunder of the Government. It was unnecessary; the natives were all
opposed to it, and the strength and extent of that opposition was
well known to the Friars who lived in the midst of the people. Under
normal conditions they would have advised the repeal of the Code, and
their advice would have been taken. But they were forced to remain
silent while the Government in its folly was putting the obnoxious
Code in force. If they had warned the Government, instead of getting
the respectful hearing to which they were entitled, by their long
experience and their intimate knowledge of the people, they would
simply have been dubbed reactionists.

5. How foolish it was of the Government to alienate the most loyal
Spaniards in the whole Archipelago, the most distinctively Spanish
element,--the Friars. They were almost ultra-loyal, and did their best
to inspire feelings of loyalty in the breasts of the natives. They were
powerful bodies with a strong bond of cohesion, having large interests
in the country. They had glorious traditions to look back upon and
keep them up to the ideal they had formed of their mission martyrs, a
history to remember with pride; and all around them a Christian people,
the fruit of their apostolic toil and that of their predecessors. The
officials, on the other hand, were mere birds of passage, who took no
real interest in the country. It was a case of every one for himself;
every official keeping his eye on Spain with a view to an early
return, while he went through his appointed work. It is remarkable
too that in the Philippines there is no class of old rich Spanish
families such as are to be found in other colonies; the families
are all of yesterday--the riches in the hands of Chinese merchants,
and the foreign trade in the hands of the English and Germans.

6. It used to be said that the Friars wished to have a hand in
everything. The three important departments of justice, finance, and
military affairs were outside their province altogether, and these as
purely secular matters they never touched. The complaint arose from
their being ever ready to preach against sedition and disloyalty,
and to use their moral influence publicly and privately for that
purpose. But the Friars for the sake of the people did take part
in other than purely spiritual concerns, and the activity of mind
it engendered was personally a great help and relief to them. The
general rule is that young priests, coming over for the first time,
suffer a great deal from that ennui to which all classes of Europeans
are subject to in the Archipelago. Gradually the sense of the sublime
duties to which they have vowed themselves, and the example of the
older brethren work a wonderful change in them for the better. They
then begin to throw themselves with ardor into their work, and
identifying themselves with the people among whom their ministrations
lie, take a great interest even in their temporal affairs, and are
glad to help them over their difficulties, especially those arising
between them and the governors. Any friction between the governors
and the Friars has generally arisen from the latter being prompt to
defend the rights of the natives.

7. It is untrue to say that the Friars did not wish to spread the
Spanish language. What they were opposed to was the folly of trying
to teach the Christian doctrine and some other elementary knowledge
in a language not understood by the people. In this matter they gave
their candid opinion to the Government that it was impossible to teach
Spanish in out-of-the-way rural schools. But in towns they taught in
Spanish, and taught the Spanish language and literature. They used
to induce parents to send their children to Manila for the purpose
of learning Spanish.

8. Regarding their opposition to the rebellion from the pulpit,
in private conversation, and by means of the press, they fought the
secret societies, its principal cause, and the propagation of evil
and irreligious literature. They pointed out these evils on several
occasions since 1887 to the governors, and were told in reply that
these societies were of no importance, that they had nothing to do
with the rebellion, and, in fact, that the preparations of the rebels
were of no serious consequence. General Weyler was the only governor
who gave them a hearing. With that solitary exception the official
element remained incredulous. The secret society of the "Katipunan,"
the compact of blood, and the enrolment of levies, were all discovered
by the Prior of Guadalupe, who sent a report of it to General Blanco
three months before the rising took place. Padre Mariane Gol exposed
the intentions of the lodges a long time before Aug. 19, 1898, and
also gave notice of concealed deposits of arms, and a detailed account
of what took place at Manila on the arrival of the Japanese ship Konga.






APPENDIX I.

A SHORT ACCOUNT OF MISSIONS IN CHINA, CONDUCTED BY THE DOMINICAN
FRIARS OF THE PHILIPPINES. [8]


Missionaries supplied by the religions Orders in the Philippines
to the large fields of labor in China and Japan are not confined
to the Dominicans, but as we have not details at hand regarding the
other Orders, we present to our readers part of the work done by the
Dominicans, which will serve as a specimen of the rest.

The Dominicans have charge since 1631 of the Vicariate Apostolic
of Fo-Kien, which at present contains 20,000,000 inhabitants. The
Most Rev. Dr. Salvator Masot, O.P., is the present Vicar-apostolic,
and working under him are eighteen Spanish Dominicans, one native
Dominican, and twelve secular native priests. The vicariate is divided
into twenty-two districts, each under the care of a priest, and the
Christian population numbers 35,000. The districts are subdivided
into what are called Christianities, or places of meeting where
prayer is said, and the Christian doctrine taught. About fifty of
them are provided with an oratory or chapel where Mass is said,
and the sacraments administered; and they have also attached to them
thirty schools for boys and eight for girls. There is also under the
care of the Dominicans a seminary for the education of young native
students who show a vocation for the priesthood.

In 1883 part of the vicariate was cut off and formed into the Vicariate
Apostolic of Amoy, which also was made to embrace the Island of
Formosa. The most Rev. Dr. Ignatius Ibanez is Vicar-apostolic, and
under his direction are working fourteen Spanish Dominicans, one
native Dominican. The vicariate is divided into fourteen districts,
half of which are in Formosa. They have forty chapels or oratories,
twenty schools for boys and girls, and a seminary in the town of
Ta-Kow in Formosa.

A few words about the Sisters of the Third Order of St. Dominic,
who are engaged on the work of the Holy Infancy in both vicariates,
will be interesting. There are fifteen European sisters in all,
besides eight native women. They have five orphanages in which
are housed 200 female orphans abandoned by their unnatural parents
in infancy, and kept by the Sisters till they can marry them into
Christian families. Besides these they have rescued since 1891, 800
others whom they place under the care of Christian nurses, and look
after till they can settle them in life.

The only fact we can give of the Vicariate of Central Tonquin, also
under the care of the Philippine Dominicans, is that in 1890 alone
2,100 natives were converted and baptized.






APPENDIX II.

EXTRACTS RELATING TO THE FRIARS, FROM THE OFFICIAL CORRESPONDENCE OF
GENERALS WEYLER AND MORIONES.


GENERAL WEYLER.

"The mission of the Religious Orders is not over, as is pretended by
some who, having fallen foul of them, seek to abolish them altogether,
or at least to restrict and limit their influence. It is this spirit
of jealousy that has dictated many of the so-called reforms, which
we have seen enforced of late years.

"But these people seem to forget that we have established our authority
in Luzon and the Visayas by the exercise of moral influence alone,
backed up by the parish priest, for as none has such intimate and
friendly relations with the people as the priest, so no one knows
better than he what the people think, nor is any one better able
to give them wise advice, to restrain them, and influence them for
good. He alone can make Spaniards of them. By his office and position
he is best fitted to make things easy for our minor officials in
their different charges and districts.

"Remove the control of Religion, and what do you do? You remove the
Spanish element, forgetful of the fact that we have to depend on
a native army whose dialect we do not understand, and who, in turn,
understand not ours; that we have amongst us but a very limited number
of Spanish soldiers--this is really how we are situated. I firmly
believe that the day that witnesses the abolition of the Religious
Orders, or even the serious restriction of their influence, will
also witness the loss of Cuba and Puerto Rico. Even were we to fill
the ranks of the army entirely with Spanish recruits, we should not
improve matters, for then there would be an immense increase to the
expenditure, whereas at present the Orders cost us next to nothing. All
the religious live in common after the manner of a corporation;
so that whatever the priest receives, goes to the support of all,
and to maintain their colleges and seminaries in Spain. Far, then,
from being an inconvenience in the Philippines, religious zeal is our
surest support, and should be by every means promoted and encouraged.

"The natives are naturally simple and credulous, and of little
discernment; and so are prone to superstition and idolatry, and can
be easily imposed upon by any quick-witted impostor who is able to
relate strange and wonderful stories. To prevent them being drawn away,
the light of the true religion is absolutely necessary.

"In Luzon and the Visayas the Government should make religion a
support on which to lean, and should regard the existence of the
Religious Orders as a most effective means of spreading and diffusing
civilization, and of consolidating vast multitudes of men of different
and widely separated races. It is only by gaining the good-will of
these masses we can hope to rule them and draw them to ourselves. In
the establishing of new outposts and ranches, we must count on the
influence of the missionary. It is with this end in view that I have
established certain missions, which will, I hope, in a few years give
the most satisfactory results. I hope that they will be even the
indirect means of increasing the revenues and income of the State,
although the new Christians are to be free of all taxes for the next
ten years. In a word, I know of no better means of civilizing the
natives than the missionary post.

"It is clear that as society progresses in civilization and
enlightenment, the less we are dependent on the influence of the
priest; for as civilization advances organization becomes more
perfect. What I deduce from this is that the reforms necessary in
these islands should be carried out in logical succession, and in
proportion to the state of civilization in each province.

"To aid us in accomplishing this good work, it is necessary that we
should multiply the means for the diffusion of learning, for teaching
the Spanish language, encourage and stimulate labor and industry,
banish as far as possible card-playing and gambling, and extinguish
certain instincts and customs peculiar to half-civilized men.

"These are my aims, and to their realization I have devoted myself
with earnestness, taking for my programme--if I might so express
it--the advancement and strengthening of the civil authority, the
spreading of civilization and learning, so that the country may enjoy
at no distant date the blessings that have come to other countries
through the same means.

"But this, in my opinion, can only be achieved through the Religious
Orders. For let the Government bear in mind that those who deny this
are filibusters, who desire the absolute independence of the country,
and who knew well that their greatest obstacle is to be found in
those holy men who have the charge of souls in the Philippines."



GENERAL MORIONES.

"Though I desire to enforce the laws with strictness, yet I am at the
same time most anxious to safeguard the moral and material interests
of the people over whom I rule. It has ever been my constant study
to maintain on the one hand all the royal prerogatives in their
entire amplitude and vigor; and on the other to make every concession
consistent with these prerogatives, which justice and reason demand,
and thus preserve the close relations which should exist between
the religious and political powers. I regard this relation and
harmony between these two powers as the very foundation of social
order--in this country particularly, where religion and patriotism
are interwoven in all its past history, and pre-existing institutions,
and where they must bring about its future peace and prosperity.

"My efforts in this direction have, I rejoice to say, been greatly
strengthened by the loyal and unconditional assistance given to my
authority by all the Religious Orders of the country. These bodies,
to the glory of Spain be it recorded, are composed of excellent
and truly devoted men; men who without one hope of earthly reward,
without a hope of ever again treading their native land, sacrifice
with generous enthusiasm their lives, social surroundings, personal
friendships, nay, even, in some places, their daily bread, to spread
the light of the Gospel, and promote the interests of Spain.

"They spend themselves in their efforts to instil the love of faith
and fatherland into the simple minds of the innocent inhabitants of
these distant lands, and thus lay the best and surest foundations of
a true civilization.

"Aided in this manner it has been comparatively easy for me to effect
many of the necessary reforms in different parts of this Province;
to establish useful institutions, and to aid the Supreme Government
by founding many benevolent societies, such as the Monte de Pietâ
and the Savings Bank, which I hope will put an end to the extortions
of greedy speculators. Many villages have submitted to us in the
provinces of North Luzon without our having had to employ force to
any extent worth speaking of. This happy result has been brought about
almost entirely by the good offices of the Religious Orders,--I mean
by their preaching, their advice, the holy example of their lives,
their tact, self-denial, and sacrifices.

"They are men who deserve our highest esteem, and our lasting
gratitude."...






APPENDIX III.

THE WORK OF FREEMASONRY IN SOUTH AND CENTRAL AMERICA.


A writer in the San Francisco Monitor has made a very intelligible and
instructive abstract of an article recently written by Rev. Reuben
Parsons, D.D., on "Freemasonry in Latin America." This is a subject
upon which there is much popular misapprehension, and Dr. Parsons
throws a strong light upon it. His language is, all in all, moderate;
and his tone, temperate. He makes no vicious attack upon the Order,
and all his assertions are substantiated by quotations from Masonic
organs or unprejudiced sources. He exposes the systematic attacks
which the lodges have made upon religion; the persecutions to which
they have subjected not only the bishops but the laity; the war they
have waged against religious education. And he proves all his charges
from the mouths of the Masons themselves.

Freemasonry in the United States and Freemasonry in Catholic countries
are two distinct institutions. Freemasonry among us is a benevolent
society with a creed and a ritual. It does not exhibit any symptoms
of bigotry. But in France, Spain, and Italy a main purpose seems
to be opposition to the Church. In France the Masonic clique which
runs the government has kept the Church in bondage; in Italy Masonry
was most active in the movement which overthrew the temporal power
of the Pope. In Latin America, as Dr. Parsons shows, it has started
revolutions, assassinated the leaders of the people, exiled the clergy,
and persecuted the Church. Fortunately, however, its domination has
been short-lived in most of the South American republics, owing to
the universal disgust which its violent measures excited. Brazil
was the scene of the most important fight that Freemasonry waged
against the Church in South America. For many years the society
had been establishing itself in that country, but it was only
during the reign of Don Pedro II. (1831-1889) that an open rupture
occurred. There were two Grand Lodges in Brazil--one monarchial and
the other revolutionary. In 1872 the president of the former had
some measures passed in Parliament which were highly pleasing to
his followers. A banquet was tendered to him, and a feature of the
affair was an address by a priest. The priest was suspended by his
bishop, and, at once, the Masons were on the warpath. Both lodges sank
their differences, and united in their opposition to what they were
pleased to call an infringement of their liberty. Their first act of
defiance was the announcement of a Mass to be celebrated for one of
their brethren who had died in rebellion against the Church. Next day
they turned their attention to the provinces and attempted to have a
Mass of thanksgiving celebrated in commemoration of the foundation
of the lodge at Olinda. The bishop immediately warned his priests
against this defiance of spiritual authority. The Masons retorted
by charging that some priests were members of that sect, and that
the parish confraternities were honeycombed with masonry. It was
found that some of the confraternities attached to the churches were
controlled by the Masons. The bishop forbade the infected societies
to hold services in their chapels. Those thus censured, disregarded
the prohibition, and even went so far in their defiance as to appear
in church in full regalia. When holy communion was refused them "in
their Masonic capacity," they boldly took possession of the keys of
the tabernacle. The priests were thus forced to go to the president
of the local Masonic confraternity whenever they were called upon
to administer the holy viaticum to the dying, and ask from him the
necessary keys.

Of course such a condition could not long continue. The Masons appealed
to the minister of ecclesiastical affairs, who was himself in high
standing in the Order. He decided that the bishops should withdraw
their interdict against the confraternities. Just at this time, the
bishop of Olinda received a papal brief approving of his action. The
brief was published by the prelate, who was thereupon arrested and
charged with the terrible crime of promulgating an ecclesiastical
mandate without permission of the Emperor. In every country where
the Church is free, the ecclesiastical authorities enjoy the right
of ruling and directing their flock in spiritual matters. It would
seem, according to the Masonic idea and the weak-minded Don Pedro,
that the bishop should not take any action without consulting the
temporal rulers.

The intrepid prelate was sentenced to four years in the
penitentiary. When his case was disposed of, the bishop of Para was
arrested and received the same sentence, besides being subjected to
insults worse than the penitentiary could offer. One of the condemned
confraternities celebrated its feast in 1877 with a grand procession,
the most prominent feature of which was a series of indecent
pictures. The bishop of the diocese where the outrage occurred felt
it his duty to speak out against the sacrilegious act. He prohibited
the shameless society from using its chapel, but after two years of
legal proceedings the case was decided against him. On the night of the
decision, the Masons celebrated their victory by hooting the prelate
and illuminating their headquarters. These excesses disgusted the
Catholics of Brazil, and popular indignation forced the Masons to be
more prudent and to confine themselves to secret intrigues. As outlined
in the address of their Grand Master, their policy should be to obtain
control of the schools, to introduce a bill which would make marriage
merely a civil contract, and to secularize the cemeteries. In 1880,
however, the sect met with reverses, and the new government was not
under Masonic influences. Many of the deluded members abjured their
errors, and the Church in Brazil has enjoyed comparative freedom
since that time.

Freemasonry makes loud boasts of enlightenment and independence,
but it hounded to death the most enlightened and liberty-loving
patriot that South America has ever produced--Simon Bolivar, the
Liberator. He studied law in Madrid, and on his return home joined
the patriots who revolted against Spain. He freed Venezuela from
Spanish rule, and was elected first President of the Republic of
Colombia. But while he was fighting for the freedom of Peru, the
Masonic clique was plotting against religious freedom in Colombia. In
1821 the Colombian Congress, which was controlled by the Masons,
passed many laws directed against the Church. The Catholic religion
was disestablished, right of censorship over books was vested in the
Government alone, the right of nominating bishops, which had been
exercised by the defunct Spanish power, was claimed, and a new plan
of studies was imposed on the ecclesiastical seminaries. Some of these
regulations may appear innocent, but the way in which they were carried
out evidenced the animus of their authors. The first books passed and
approved for publication by the government censor were the works of
Voltaire and other French atheists, and many immoral pamphlets. One
of the text-books prescribed for the universities was an atheistic
work by the English materialist Bentham. When an eminent professor
protested against this, he was thrown into prison. Such violation
of religious liberty could not occur in the United States. And yet
these enlightened and tolerant Masons inflicted them on a Catholic
nation. Other outrages on liberty followed. Crime stalked abroad
in the new republic; unoffending citizens were cast into prison or
beheaded on the trumped-up charge of treason. The people soon tired
of the new tyranny and clamored for Bolivar to return and liberate
them once again.

Bolivar returned and restored order and peace to the distracted
country. He was hated by the lodges, and his death was decreed. On
Sept. 25, 1828, a band of assassins entered his house, but fortunately
Bolivar escaped by a secret passage. That the crime had been plotted by
the Masons is evident from the decree which the President issued soon
afterwards: "Considering that secret societies have the planning of
political revolutions for their principal object, and that their
baneful character is sufficiently manifested by the mystery with
which they surround themselves, I order the suppression of all
such societies, and the closing of their lodges." He re-established
religious education in the schools and universities, believing that
nothing but religion could counteract the disorders and crimes which
disgraced his beloved country. His enemies triumphed at the elections
of 1830, and Bolivar decided to resign office. His final address to
Congress is memorable. "And now," he wrote, "let my last official act
be to recommend Congress to protect continually our holy religion, the
fruitful source of the blessing of Heaven; and to entreat Congress to
restore its sacred and unprescriptible rights to public instruction,
which has been made a cancer for Colombia. Fellow-citizens, I must
say, with the blush of shame on my brow, that while we have won
our independence, it has been won at the expense of every other
blessing. For twenty years I have served you as soldier and as
magistrate. During that long period we have freed our country,
procured liberty for three republics, repressed many civil wars,
and four times I have resigned to the people the supreme power which
they confided to me. To-day I fear that I may be an obstacle to your
happiness, and therefore I resign for the last time the magistracy
with which you have honored me. The most unworthy suspicions have been
expressed in my regard, and I have been unable to defend myself. A
crown has been offered to me frequently by men who are now ambitious
of supreme power, but I always refused that crown with the indignation
of a sincere republican."

The republic which he established was dismembered; his dearest friend
was assassinated, and his own picture was burned in effigy. He was
besought to return and once more guide the destinies of the country,
but he replied: "I cannot assume an authority with which another is
invested." He died in his forty-eighth year, of a broken heart. Such
was the treatment which the Washington of South America received
from Freemasons.

Contrasting the lives of two presidents of Ecuador--Moreno, the
martyr, and Alfaro--in a previous article, we touched on the crimes
of Freemasonry in that country. After the assassination of Moreno,
the lodges decided not to inaugurate a very radical policy. They
were afraid of a popular outburst. But in 1877 a drunken soldier,
named Vintimilla, was proclaimed dictator, and then the cloven hoof
appeared. The usual decree for the secularization of education was
promulgated and the Catholic bishops protested. The bishops were
banished for their action, and the Archbishop of Quito, Monsignor
Chica, died under very suspicious circumstances. A post-mortem
examination revealed twelve grains of strychnine in his stomach,
but his poisoners were never brought to justice. This was followed
by a decree ordering all the pastors to celebrate requiem masses
for the souls "of all the martyrs of holy Liberalism who had fallen
since March, 1869." That was the date of an insurrection against
the saintly Moreno. The priests refused to celebrate Mass for these
revolutionists, and the people sided with them. The drunken dictator
was defeated. Soon afterwards he was driven from office and Ecuador
was comparatively peaceful until Alfaro, a cruel and ignorant soldier,
seized the Government. His term has been marked by the murder and
exile of priests and bishops.

In Chili, the most Catholic of all South American countries, English
and German Masons made many futile attempts to secularize all the
institutions, and to degrade marriage into a merely civil contract. The
Monde Maconnique published the programme which had been prepared by
the "Grand Lodge of Chili"; and another organ of the lodges informs us
that "in Chili it is really the English and German lodges that do the
work." It is gratifying to learn that all their plots came to naught,
and that Chili remains a Catholic and contented country.

In Peru the lodges are supported in a manner from the "missionary
funds," which Protestants of this country contribute for the spread
of the Gospel among these "benighted Papists." The preachers who
are sent out to Catholic countries are too often ignorant bigots. A
common mode of procedure on their part is to attack and calumniate
Catholics, and they are ready to join with Masonry, or any other
anti-Catholic society, in their fight against the Church. So far,
however, they have failed to stir up an anti-Catholic movement in Peru.

Little need be added about Mexico, where the people are, for the
most part, devoutly Catholic, while the politicians are Masonic. As a
consequence the Church has been despoiled of her property and visited
with persecution. The trouble with the people of these countries is
that they allow themselves to be ruled by politicians. The same may
be said of the United States, with a difference, however: there,
politicians are allowed to misappropriate funds and to plunder
tax-payers; in Mexico and South America the Catholics, somehow or
other, permit themselves to be persecuted by the Masonic politicians.






APPENDIX IV.

INTERVIEW WITH AUGUSTINIAN FRIARS.

(From the Catholic Standard and Times, Philadelphia, Penn.)


Ten Spanish priests, driven from the mission of the Philippines by
the insurrectionary movement, arrived in San Francisco on the 5th
of January by the Pacific Mail steamer Doric. They only remained
a few days in California, as their destination was New Granada, to
which they sailed the following week. A call on them while stopping
at the Occidental Hotel obtained much interesting information
about the disposition of the natives towards the clergy in the
Philippine group. All ten had been employed as parish priests in
country districts, where the population is almost wholly of native
stock, without the admixture of Chinese blood which is prevalent
in Manila. Two came from Luzon, where the Tagals are predominant;
two more from Zebu, and six from Panay. In these last islands the
population is of the Visaya race. Familiarity with the native language
is required from every missionary before he is sent out of the seminary
in Manila after his arrival in the Archipelago.

During their passage the exiled priests, by direction of their
superiors, all wore the ordinary secular dress, and looked like a
delegation of intelligent business men from some country district
in the United States. In manner they were courteous and very
intelligent; but they were somewhat shy of talking much in a strange
land. After some time this shyness wore off, and cordial relations
were established between the exiles and your correspondent. None of
the former spoke English, though the president, Father Diaz, read
it readily, and translated offhand articles in the San Francisco
papers to his brethren. They were not familiar with the system of
interviewing as practised in California, and asked that any questions
to which their answers were desired should be put to them in Spanish
and in writing. Later they conversed freely on subjects connected
with their missions, though they declined to express themselves on
political questions. They evidently regarded Aguinaldo as not a very
remarkable personage, and the calmness with which they spoke of their
own experiences was very remarkable.

The statement that the Friars possessed large estates in the country
was declared by them to be a pure lie. The individual members possess
nothing, and the only property held by the Orders is attached to
hospitals or colleges. The missionaries are all Europeans, though
there are many natives among the secular clergy. The Augustinians,
Franciscans, Dominicans, and Capuchins have the right of presentation
to certain parishes which were founded among the barbarous natives in
older times. Each Order has a seminary in Europe specially devoted
to training such of its members as have suitable vocations for the
Philippine mission. After completing their studies, and receiving
holy orders, the young priests are sent to the seminaries in the
Philippines to perfect themselves in the native languages, and get
familiar with the habits of the country. There are three principal
languages spoken in the group,--Tagal, Visaya, and Pampanginano. No
priest is sent on mission work until he is thoroughly acquainted
with whichever of these he is destined to use in his ministry. These
Philippine languages have, it must be remembered, books and literature,
and are not mere dialects suitable to all. In answer to a question
whether as missionaries they could accumulate private funds, Father
Alvarez emphatically said no. "We are Friars and have taken a solemn
vow of poverty," he stated, "and it a simple falsehood to assert, as
some have done, that any Philippine Friar possesses a rood of land or
a peso that he can call his own, except temporarily and by permission
of his superiors." A couple of other questions brought out a clearly
worded account of the relations of the Friars in the Philippines to
Church and State. Some of the facts will be new to American readers.

The Catholic Church in the Archipelago is organized on the same
basis as in other parts of the world, but the number of clergy is
much less in proportion to the population than in any other Catholic
country. There is one archbishop and four bishops for a population
of over seven millions. The dioceses are divided into parishes, as
in Spain or America, and the priests of each parish are subject to
the bishop's authority in the same manner. The only peculiarity, in
a church point, is that more than three-quarters of the parishes are
served by members of the different Religious Orders--Augustinians,
Dominicans, Franciscans, and Jesuits. Each Order has the right of
presenting the names of suitable priests for the districts in its
charge to the bishop, who appoints them, if satisfactory to his own
judgment, after which the Augustinian or Franciscan occupies the
ordinary position of a parish priest--subject, however, to removal by
his own superior. In practice this is rare, and the relations between
the bishops and the Orders have been uniformly satisfactory.

The whole number of Augustinians in the islands in 1896 was three
hundred and twenty-seven, and the Catholic population which this number
supplied was two millions three hundred thousand, or about one priest
to every seven thousand Catholics. It certainly is not a great number,
and does not justify the common ideas of hordes of idle Friars. In
districts of over ten thousand two or more Friars are stationed, but
the great majority have only one, with a native assistant priest or
deacon in some cases. The church property is simply the church and
priest's house, with a garden attached. The revenue is an allowance
from the government, which varies from five hundred to eight hundred
silver dollars a year, or somewhat less than ten cents a head for the
population at large. That the three hundred Friars can lead idle lives
is hardly compatible with the number of baptisms and marriages recorded
within a year. There were a hundred and fifteen thousand baptisms,
sixteen thousand marriages, and fifty-one thousand interments as the
work of 1896 for the three hundred Friars.

Of the condition of the people in the islands Father Alvarez thought
it compared fairly well with the rural population of his native Spain
or other European countries. The bulk of the natives own and cultivate
their own lands. There are schools for boys and girls in every parish,
and the great majority can read and write. Of the religious spirit of
the country people and their respect for the missionaries he spoke
very favorably. The movement which drove them out was political,
not religious. Father Alvarez attributed the chief share in it to the
mestizos of Chinese and Philippine origin, who form the greater part
of the population of Manila and the larger towns. Like the Tagals
and the Visayas, these mestizos are Christians, but they possess the
fondness for secret societies of their Chinese fathers. A certain
number of the younger natives who have engaged in office seeking or
business joined in the movement, to which the bulk of the country
population is wholly indifferent.

The occupation of Cavite by Dewey and the destruction of the Spanish
fleet was followed by the withdrawal of the Spanish soldiers from
the remoter islands, where they had been almost the only police
force. Popular disturbances followed in many places, and Aguinaldo
at Cavite, through the mestizo agents, quickly put himself in touch
with the local agitators. The latter had no definite purpose except
to secure personal advancement in the change of government, and when
Aguinaldo declared Spaniards the enemies of the Philippines, attacks
were made on the isolated Spanish priests. Several were imprisoned,
some were released by their parishioners, and others remained in the
hands of the new insurgent soldiery. The heads of the Order directed
a temporary retirement, and most of the priests did so, but returned
again after some time. With the progress of Aguinaldo's party more
violent measures were adopted towards the Spanish priests. The jails
were opened and criminals had free scope through the islands. In many
places liquor was freely distributed by the leaders of the insurgents,
and massacres and robberies were committed with impunity. In Illocos,
in Luzon, the bishop and all the students of the seminary and all the
Spanish priests were arrested and treated with savage brutality. More
than fifty priests were murdered in different places, and over four
hundred thrown into prison and subjected to all the brutalities that
the fierce Malay spirit could suggest. The heads of the Orders in
Manila finally gave the word, and the missionaries who were able to
escape made their way to the different places which were protected by
Spanish garrisons, or to Manila itself. In Manila, after its capture,
it was impossible for the Orders to maintain long the number of
fugitive priests thus driven from their homes. Their funds are limited,
and, on consultation with the generals in Rome, it was decided to find
employment for the exiles in other lands as far as possible. In South
America such employment has been offered to a number of Augustinians.






APPENDIX V.

LETTER FROM A FRIAR IN THE POWER OF THE REBELS TO ANOTHER FRIAR,
OF THE SAME ORDER, RESIDING IN MANILA.



Dear and Reverend Father,--

The wife of the master of N. has come to visit us in your name,
and to offer us money. God will reward your good works and your
kindness to us. We are not accepting the help you offer us because
we have no need of it for the present. Just now we can say we are
rich in comparison with what we were some time ago. For the last
two months we have not been treated with that ferocity which was
displayed against us previously by the rebel chief holding the rank
of Lieut.-Colonel, and the guard in whose custody we were placed:
He treated us in the beginning with extreme rigor, due to his satanic
hatred against religion, and his insatiable greed. He ordered us to be
scourged on four occasions, took all our money, and, finally all we
possessed. He took our clothes, hats, and shoes, and left us nothing
but miserable rags for clothing. But the charity of the people, in
spite of the guards, who had the most severe orders to prevent them,
supplied us with all we had need of.

The hatred that the rebel chief has shown towards us has passed all
limits. He made us suffer for a long time most terrible humiliations
and vexations. He and his soldiers injured us in various ways and
tortured us. The attitude of the rebel chief clearly showed us that
he was a furious agent of the Freemasons. By his orders the father
Vicar of N. was tied to a tree and fiercely beaten. In addition to
this bad treatment, we were sent every day on the public roads and
forced to work till night-time. We just got what repose was strictly
necessary, and at noon a small repast--all that under a fierce sun. I
was exempted from the work on account of my sickness, and yet I had
a desire to share in the labors and sufferings of my brethren.

The people compassionated us and relieved us as much as
possible. They brought us tea, coffee, cigars, etc., and all that
without the knowledge of the guards, from fear of the rebel chief,
who threatened terrible punishment to all who would dare to give aid
to the prisoners. The people of N., as soon as they learnt that I was
a prisoner, began to come to see me, in spite of the long distance
that separated them from me, and brought me clothes and money with
which I was able to provide for my necessities for the time being.

When the rebel chief bearing the title of Lieut.-Colonel heard this
news he got into a great rage, threatened my parishioners that he
would have them arrested and brought before a judge. In consequence of
this they were obliged to fly, but still before their departure they
found means of giving me a little more help. The rebel chief does
not reside near us, but comes from time to time, causing terror to
everybody. Happily, his visits are rarer now, and, thanks to God, we
enjoy a certain tranquillity. It is said that he has been reprimanded
for the bad treatment he has inflicted on us. Who knows?

However that may be, he comes but rarely, and leaves us in
peace. Taking advantage of this, an inhabitant of the locality in
which we are has obtained from a chief of a higher grade a remission
of the hard labor.

We know from a good source that all communication with the imprisoned
Friars has been forbidden under the most severe penalties. The faithful
are permitted neither to salute us nor to visit us. On Sundays we ask
permission to go to Mass, and when that is granted us we have to go
escorted by bayonets, and are not permitted to say Mass ourselves.

The Governor of the locality is polite enough with us, but does
not obtain any favor for us. Fathers N. and N. have written several
times to him, begging him to get our position bettered as far as he
is able. A great number of rebel chiefs have come to see us, and all
seem possessed by a satanic hatred for us, and instead of pitying us
rejoice to see us in a state of misery.

They boast of having taken part in the massacres of the insurrection,
and say to us: "Fathers So-and-So have escaped us, but if we catch
them we will make them pay for their conduct. It has been decreed
to exterminate you all; however, we will allow you to live." The
insurgents demand freedom of worship, of teaching, of association,
civil marriage, etc. These theories are proclaimed in public, and
civil marriages have already taken place. They are celebrated in
presence of the Mayor, according to the new decree, and the fee is
five francs. The Blessed Virgin, who delivered us from death, will
deliver us also from this perilous situation, and by that will put
a seal on the favors she has already bestowed on us.

Kindest remembrances to all the brethren.






APPENDIX VI.

THE REV. W. HYKES ON BURIAL FEES AND THE PACO CEMETERY OUTSIDE MANILA.


The following is a sample of the Rev. Mr. Hyke's report:--


    "The burial fees demanded by the priests during an epidemic of
    smallpox were something enormous. As many were unable to pay,
    the dead were lying in the churches and in private houses in such
    numbers as to become a serious menace to the public health. The
    thing was so scandalous that the Governor-General interfered,
    and issued orders for all the corpses to be buried at once. The
    priests disregarded it and telegraphed to the Government at Madrid,
    who reversed the order.

    "I heard such a revolting story about the Paco Cemetery (Paco
    is a suburb of Manila) that I decided to visit the place and
    ascertain the facts for myself. In the centre of a plot of ground,
    containing about two acres, is a mortuary chapel. Around this in
    concentric circles, and with a space of about twenty feet between,
    are three or four walls. These walls are from five to seven feet
    wide, about ten feet high, and contain three tiers of vaults, one
    above the other, and of sufficient size to admit a coffin. The
    Filipino in charge told me that there were 1,278 vaults for
    adults and 504 for children. The fees are collected five-yearly
    in advance, and are $33 for an adult and $16 for a child. I said
    to the attendant: 'Suppose that at the end of any period of five
    years the friends of the deceased are unable to pay, what do you
    do?' 'We remove the coffin, take out the remains and throw them on
    the bone-pile.' 'Will you show me the bone-pile?' 'Certainly.' He
    conducted me to the rear of the cemetery, up a flight of stone
    steps to the top of the wall. The receptacle for the bones was
    a space between two parallel walls, about thirty feet long by
    four wide by eight deep, and it was nearly full. Near by were
    two metallic coffins which had evidently just been opened, and
    on top of the bone-pile were two complete skeletons. A dog was
    munching the bones. You can imagine how such a system would work
    with an ignorant, superstitious people like the natives. All of
    the vaults except three were occupied. The fees amount to more
    than $50,000 every five years. The fees of a church near to the
    hotel at which I was stopping amounted to $100,000 per annum.

    "It is not surprising that the great religious corporations are
    enormously wealthy, and that they have a power consonant with
    that wealth. I was shocked at the stories I was told by men,
    whose word I could not doubt, of the flagrant immorality of the
    Spanish Friars. The men who gave me these statements said they
    were prepared to give names, dates, and places."


We sent a cutting containing this part of the report to the
ex-Philippine missionary, residing at present in Rome, to whom we
have already referred.

To these lying statements the missionary gives an unqualified
contradiction. He himself was a parish priest during the cholera of
1882-83, when 20,000 people died in six months. In his own parish
alone 1,829 died and were buried, and yet he did not get a penny for
burial fees. He adds that the other parish priests acted like himself.

The revolting description of the treatment of the dead in the Paco
cemetery is a foolish fabric, built on the simple fact that bodies
are removed from certain niches, after five years, to make room for
others. Mr. Hykes indirectly imputes the extortion of enormous burial
fees in this cemetery to the clergy. Whether the fees are enormous or
not, they do not go to the Church; for the missionary Father reveals
the fact wilfully kept back by Mr. Hykes--that the cemetery belongs to
the Manila municipality, which gets all the fees. This cemetery story,
told with such apparent honest indignation, is alone sufficient to
discredit all Mr. Hyke's report, and is a proof that he knows how to
color and misrepresent facts to suit his purpose.

In conclusion, we are anxious to know if Mr. Hykes examined the
spiritual condition of the Protestants in the Philippines. "To
our shame be it said," observed a British officer, in 1859,
"there is no Protestant place of worship on the island; and even
the burial-ground is in an unseemly position and condition, and,
I believe, unconsecrated." [9]






NOTES


[1] "The Wanderings of a Globe-Trotter in the Far East." By the
Hon. Lewis Wingfield. 1889.

[2] See interview with General Merritt, published in the New York
Herald, Oct. 4, 1898.

[3] In the Administration, of Madrid, one of the leading reviews
in Spain.

[4] One may hardly be surprised that men who have been robbed of their
all--reputation, home, and field of work--are apt to be plain-spoken
and severe when commenting upon those who have upset their lives,
and destroyed the sacred interests of the religion to which they
had devoted themselves unreservedly. Friends, on the other hand,
of the persons who have been the instruments of such ruin, are sure
to uphold the destroyers as heroes, great of character and great of
deed. Hence we need not be surprised at such different estimates of
Aguinaldo as those referred to in a sketch of him published in the
American Review of Reviews for February, 1899.

"Friends and enemies agree that he is intelligent, ambitious,
far-sighted, brave, self-controlled, honest, moral, vindictive, and at
times cruel. He possesses the quality which friends call wisdom, and
enemies call craft. According to those who like him he is courteous,
polished, thoughtful, and dignified; according to those who dislike
him he is insincere, pretentious, vain, and arrogant. Both admit him
to be genial, generous, self-sacrificing, popular, and capable in the
administration of affairs. If the opinion of his foes be accepted he
is one of the greatest Malays on the page of history. If the opinion
of his friends be taken as the criterion he is one of the great men
of history, irrespective of race."

[5] "Rhodesia and its Government," by H. C. Thomson. "Malaboch; or
Notes from my Diary on the Boer Campaign of 1894 against the Chief
Malaboch," by the Rev. Colin Rae.

[6] A recent report in the daily papers (April, 1899), that one or
another of the most civilized Indian tribes, of which remnants remain,
is determined upon emigration from the United States to Mexico,
because of the fairer treatment they have reason to look for there,
will certainly not surprise those who are familiar with the broken
promises and rescinded obligations that have marked the Government's
dealing with the Red man and his Catholic educators and missioners.

[7] It is with real satisfaction that, at the last moment, we
find ourselves permitted to mention the name of this venerable and
experienced man--the Very Rev. Padre Gallego, O.P., Convento della
SS. Trinità, Rome; and we can but express the regret that the worth
of this noble disciple of Christ is not known of in the outside world
as it is among his confrères; then, indeed, his word would have the
authority it deserves among all who love religion, and struggle for
the uplifting of humanity.

[8] From the Analecta Ordinis Prædicatorum.

[9] "Hongkong to Manila," by H. T. Ellis, R.N.






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