[14] Vide p. 54. According to Concepcion, there were headmen at the time of the Conquest who had as many as 300 slaves, and as a property they ranked next in value to gold (vide “Hist. Gen. de Philipinas,” by Juan de la Concepcion, published in Manila in 1788, in 14 volumes).

[15] Vide “Recopilacion de las Leyes de Indias,” Ley V. xiii., lib. i.

[16] Referring to Leprosy, the Charity Record, London, December 15, 1898, says:—“Reliable estimates place the number of lepers in India, China, and Japan at 1,000,000. About 500,000 probably would be a correct estimate for India only, although the official number is less, owing to the many who from being hidden, or homeless, or from other causes, escape enumeration.”

The Religious Orders

History attests that at least during the first two centuries of Spanish rule, the subjugation of the natives and their acquiescence in the new order of things were obtained more by the subtle influence of the missionaries than by the sword. As the soldiers of Castile carried war into the interior and forced its inhabitants to recognize their King, so the friars were drafted off from the mother country to mitigate the memory of bloodshed and to mould Spainʼs new subjects to social equanimity. In many cases, in fact, the whole task of gaining their submission to the Spanish Crown and obedience to the dictates of Western civilization was confided solely to the pacific medium of persuasion. The difficult mission of holding in check the natural passions and instincts of a race which knew no law but individual will, was left to the successors of Urdaneta. Indeed, it was but the general policy of Philip II. to aggrandize his vast realm under the pretence of rescuing benighted souls. The efficacy of conversion was never doubted for a moment, however suddenly it might come to pass, and the Spanish cavalier conscientiously felt that he had a high mission to fulfil under the Banner of the Cross. In every natural event which coincided with their interests, in the prosecution of their mission, the wary priests descried a providential miracle.

In their opinion the non-Catholic had no rights in this world—no prospect of gaining the next. If the Pope claimed the whole world (such as was known of it) to be in his gift—how much more so heathen lands! The obligation to convert was imposed by the Pope, and was an inseparable condition of the conceded right of conquest. It was therefore constantly paramount in the conquerorʼs mind.[1] The Pope could depose and give away the realm of any sovereign prince “si vel paulum deflexerit.” The Monarch held his sceptre under the sordid condition of vassalage; hence Philip II., for the security of his Crown, could not have disobeyed the will of the Pontiff, whatever his personal inclinations might have been regarding the spread of Christianity.[2] If he desired it, he served his ends with advantage to himself—if he were indifferent to it, he secured by its prosecution a formidable ally in Rome. America had already drained the Peninsula of her able-bodied men to such an extent that a military occupation of these Islands would have overtaxed the resources of the mother country. The co-operation of the friars was, therefore, an almost indispensable expedient in the early days, and their power in secular concerns was recognized to the last by the Spanish-Philippine authorities, who continued to solicit the aid of the parish priests in order to secure obedience to decrees affecting their parishioners.

Up to the Rebellion of 1896 the placid word of the ecclesiastic, the superstitious veneration which he inspired in the ignorant native, had a greater law-binding effect than the commands of the civil functionary. The gownsman used those weapons appropriate to his office which best touched the sensibilities and won the adhesion of a rude audience. The priest appealed to the soul, to the unknown, to the awful and the mysterious. Go where he would, the convertʼs imagination was so pervaded with the mystic tuition that he came to regard his tutor as a being above common humanity. The feeling of dread reverence which he instilled into the hearts of the most callous secured to him even immunity from the violence of brigands, who carefully avoided the man of God. In the State official the native saw nothing but a man who strove to bend the will of the conquered race to suit his own. A Royal Decree or the sound of the cornet would not have been half so effective as the elevation of the Holy Cross before the fanatical majority, who became an easy prey to fantastic promises of eternal bliss, or the threats of everlasting perdition. Nor is this assertion by any means chimerical, for it has been proved on several occasions, notably in the raising of troops to attempt the expulsion of the British in 1763, and in the campaign against the Sultan of Sulu in 1876. But through the Cavite Conspiracy of 1872 (vide p. [106]) the friars undoubtedly hastened their own downfall. Many natives, driven to emigrate, cherished a bitter hatred in exile, whilst others were emerging yearly by hundreds from their mental obscurity. Already the intellectual struggle for freedom from mystic enthralment had commenced without injury to faith in things really divine.

Each decade brought some reform in the relations between the parish priest and the people. Link by link the chain of priestcraft encompassing the development of the Colony was yielding to natural causes. The most enlightened natives were beginning to understand that their spiritual wants were not the only care of the friars, and that the aim of the Religious Orders was to monopolize all within their reach, and to subordinate to their common will all beyond their mystic circle. The Romish Church owes its power to the uniformity of precept and practice of the vast majority of its members, and it is precisely because this was the reverse in political Spain—where statesmen are divided into a dozen or more groups with distinct policies—that the Church was practically unassailable. In the same way, all the members of a Religious Order are so closely united that a quarrel with one of them brings the enmity and opposition of his whole community. The Progressists, therefore, who combated ecclesiastical preponderance in the Philippines, demanded the retirement of the friars to conventual reclusion or missions, and the appointment of clérigos, or secular clergymen to the vicarages and curacies. By such a change they hoped to remedy the abuses of collective power, for a misunderstanding with a secular vicar would only have provoked a single-handed encounter.

That a priest should have been practically a Government agent in his locality would not have been contested in the abstract, had he not, as a consequence, assumed the powers of the old Roman Censors, who exercised the most dreaded function of the Regium Morum. Spanish opinion, however, was very much divided as to the political safety of strictly confining the friars to their religious duties. It was doubted by some whether any State authority could ever gain the confidence or repress the inherent inclinations of the native like the friar, who led by superstitious teaching, and held the conscience by an invisible cord through the abstract medium of the confessional. Others opined that a change in the then existing system of semi-sacerdotal Government was desirable, if only to give scope to the budding intelligence of the minority, which could not be suppressed.

Emerging from the lowest ranks of society, with no training whatever but that of the seminary, it was natural to suppose that these Spanish priests would have been more capable than ambitious political men of the world of blending their ideas with those of the native, and of forming closer associations with a rural population engaged in agricultural pursuits familiar to themselves in their own youth. Before the abolition of monasteries in Spain the priests were allowed to return there after 10 years residence in the Colony; since then they have usually entered upon their new lives for the remainder of their days, so that they naturally strove to make the best of their social surroundings.