Recollections of full years

by Helen Herron Taft

In 1896 there were in the Philippines 1,124 monks of the Augustinian, Dominican and Franciscan orders, which body included a company of Recolletos, who are merely an offshoot of the order of St. Augustine and differ from the Augustinians only in that they are unshod. In addition to these there were a few Jesuits, Capuchins, Benedictines and Paulists, but they engaged in mission and educational work only and did not share with the other orders the resentment and hatred of the people. Filipinos were not admitted to any of the orders, but they were made friar curates and served as parish priests in some of the smaller places.

When a Spanish Friar curate was once settled in a parish he remained there for life, or until he was too old for service, and because of this fact he was able to establish and maintain an absolutism which is difficult to explain in a few words. He was simply everything in his parish. As a rule he was the only man of education who knew both Spanish and the native dialect of his district, and in many parishes he was the only Spanish representative of the government. In the beginning, through his position as spiritual guide, he acted as intermediary in secular matters between his people and the rest of the world, and eventually, by law, he came to discharge many civil functions and to supervise, correct or veto everything which was done, or was sought to be done in his pueblo.

He was Inspector of Primary Schools, President of the Board of Health and the Board of Charities, President of the Board of Urban Taxation, Inspector of Taxation, President of the Board of Public Works, Member of the Provincial Council, Member of the Board for Partitioning Crown Lands, Censor of Municipal Budgets, and Censor of plays, comedies or dramas in the dialect of his parish, deciding whether or not these were against the public peace or morals. In a word, he was the government of his parish; and in addition to all things else, it was he who, once a year, went to the parish register, wrote on slips of paper the names of all boys who had reached the age of twenty, and putting these into a receptacle, drew them out one by one and called every fifth man for military service. So hateful was this forced duty to the Filipino youths that many of them would run away into the mountains and hide, become outlaws in order to escape it. But the civil guard would go after them and when they were captured they would be put in jail and watched until they could be sent to their capital.

The monastic orders had behind them a powerful church organisation the heads of which took an active and official part in the administration of government. The Archbishop and the Bishops formed part of what was known in Manila as the Board of Authorities; and they, with the Provincials of the orders, belonged to the Council of Administration, a body analogous to the Council of State in Spain or France, charged with advising the Governor-General on matters of urgent moment, or in times of crises. The Friars, Priests and Bishops constituted a solid, permanent and well-organised political force which dominated all insular policies, and the stay in the islands of the civil or military officer who attempted to pursue a course at variance with that deemed wise by the orders, was invariably shortened by monastic influence. Each order had in Madrid a representative through whom the Court of Spain easily could be reached without the intervention of any authority.

Upon the morals of the Friars I can only touch. That some of them brought up families of sons and daughters is beyond question. Such were guilty of violating their vows of celibacy rather than of debauchery. On this point the moral standard of the Filipino people was not rigid, and women were rather proud than otherwise of the parentage of their Friar-fathered children who were often brighter, better looking and more successful than the average Filipino. The truth is that this charge was urged with more eagerness and emphasis after the Filipinos began to appeal to the American government than during Spanish times, and when the standard of morality in the Filipino priesthood of the period was considered, it seemed as if the accusers thought the charge would have more weight with those they sought to influence than it did with themselves.

The three great orders of St. Francis, St. Augustine and St. Dominic owned, in different parts of the Islands, more than 400,000 acres of the best agricultural land, and this they rented out in small parcels to the people. Their income from these immense holdings was not what a prudent and energetic landlord would have realised, but they paid no taxes, while the Filipino was taxed in every possible way.

In the province of Cavite alone the Friar estates amounted to 131,747 acres, and it was in the province of Cavite, which is just across the bay from Manila, that the two insurrections against Spain, or rather against Friar domination, began.

When we arrived in Manila all but 472 of the 1,124 Friars had either been killed or had fled the country. In each of the uprisings many of them lost their lives, and many more were taken prisoners. Indeed, the last of them were not released until the rapid advance of the American troops in our own encounter with the insurrectos made it necessary for the insurgent army to abandon all unnecessary impedimenta. All the Friars remaining in the Islands had taken refuge in Manila.

Strange to say, this resentment against the Friars interfered in no way with the Filipino’s love for the Church. With a strong and real emotion he loves the religion which has been given him; and the elaborate and beautiful forms of the Roman Catholic Church are calculated, especially, to make a powerful appeal to his mind. It is really an astonishing commentary on the character of these people that they should be able to rise against the men who administered the sacraments which they so deeply loved and revered. Or, is it more of a commentary on the conditions which caused the uprisings?

Without exception the Spanish Friars had been driven from their parishes, and the most burning of all the burning political questions which the Commission met and had to settle, was whether or not they should be permitted to return. It was impossible to make the people understand that the government of the United States and the government of Spain were two different matters, and that if the Friars were returned to their parishes they would exercise no secular functions of any kind. The people had the proverbial dread of the “burnt child” and no amount or kind of reasoning could move them from the position they had taken, nor could any of them, from the highest to the lowest, talk calmly and rationally about the subject. The one point upon which the Filipinos were united was that the Friars should never be reinstated.