But the friars have a system of charges for performing the funeral ceremonies, which comes to much the same in the end. I call it a system; it is a very simple system, and consists in extorting as much as they can get, taking into consideration the wealth of the family. To give an instance, I have been assured by a son of Capitan Natalio Lopez, of Balayan, a native gentleman well known to me, that the parish priest charged the family six hundred dollars for performing their father’s funeral ceremony. The same rule applies to baptisms and marriages, and this abuse calls for redress, and for the establishment of fixed fees according to the position of the parties.
Each friar, as a parish priest, was an outpost of the central government, watching for symptoms of revolt. Only thus could the Spaniards hold the archipelago with fifteen hundred Peninsular troops, and a small squadron of warships.
The greatest, and the best-founded, complaint of the natives against the priests, was that whoever displeased them, either in personal or money matters, was liable to be denounced to the authorities as a filibuster, and to be torn from home and family and deported to some distant and probably unhealthy spot, there to reside, at his own cost, for an indefinite time, by arbitrary authority, without process of law. Such a punishment, euphoniously termed “forced residence,” sometimes involved the death of the exile, and always caused heavy expense, as a pardon could not be obtained without bribing some one.
Ysabelo de los Reyes, and other natives, accuse the friars of extorting evidence from suspected persons by torture. I fear there can be no doubt that many victims, including a number of the native clerics, suffered flagellation and other tortures at the hands of the friars for the above purpose. The convents of Nueva-Cáceres and of Vigan, amongst other places, were the scenes of these abominable practices, and Augustinians, Dominicans and Franciscans, have taken part in them. This is referred to at greater length in another part of this work under the heading, “The Insurrection of 1896.”
Individual friars were sometimes, nay, often, very worthy parish priests. I have known many such. But a community is often worse than the individuals of which it is composed. One might say with the Italian musician who had served for many years in a cathedral, and had obtained the promise of every individual canon to support his application for a pension, when he was told that the chapter had unanimously refused his request:
“The canons are good, but the chapter is bad.”
A board will jointly do a meaner action than the shadiest director amongst them, and should it comprise one or two members of obtrusive piety, that circumstance enables it to disregard the ordinary standard of right and wrong with more assurance.
There is a law in metallurgy which has a curious analogy to this law of human nature. It is this: An alloy composed of several metals of different melting-points, will fuse at a lower temperature than that of its lowest fusing constituent.
The Orders, then, have been of the greatest service in the past; they have brought the Philippines and their inhabitants to a certain pitch of civilisation, and credit is due to them for this much, even if they could go no farther. For years their influence over the natives has been decreasing, and year by year the natives have become more and more antagonistic to priestly rule.
A considerable intellectual development has taken place of late years in the Philippines. The natives are no longer content to continue upon the old lines; they aspire to a freer life. Many even harbour a sentiment of nationality such as was never thought of before.