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THE


PROGRESSING
PHILIPPINES
By CHARLES W. BRIGGS
Missionary in Panay and Negros, 1900-1910
THE GRIFFITH & ROWLAND PRESS
PHILADELPHIA
BOSTON           ST. LOUIS
CHICAGO      TORONTO, CAN.




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Copyright 1913 by
A. J. ROWLAND, Secretary
Published August, 1913




DEDICATED
TO THE DEAR MEMORY OF
OUR TWO BOYS
Mobert Mnott and Everet orfeon
BOTH BORN IN THE PHILIPPINES, THE
ONE BURIED AT MARIVELES, LUZON,
THE OTHER AT JARO, ILOILO, PANAY


281929








FOREWORD


THIS little book has been definitely prepared as a
text-book for mission-study classes. Its conclusions are
based upon ten years of missionary experience in the
Philippines, I900-I19I. A painstaking effort has been
made to bring the information culled from government
and mission Board reports down to date. Those wishing a fuller statement of any topic herein discussed
are referred to the ample literature now available on
Philippine matters.
The friendship of many Filipinos of all classes has
proved so priceless a boon that it is a pleasure thus to
introduce those friends, their country, and their needs
to all who are interested in the spiritual interpretation
of Philippine affairs.
Special indebtedness is hereby acknowledged to Dr.
David P. Barrows, formerly head of the Bureau of
Ethnology of the Insular Government, later Superintendent of Education for the Philippines, for the main
outlines followed in the summary of Philippine history.
His " History of the Philippines," prepared as a textbook for Filipino students in the government high
schools, is the best treatise on that subject in print.
5




6


Foreword


Its interdict by the Catholic hierarchy in the Philippines should only serve to commend it to all earnest
students of Philippine conditions.
The largest indebtedness for the views herein expressed is hereby acknowledged to the group of Filipino men with whom it was ever a joy to work in loving fellowship. The attempt has been made herein to
express their convictions.
For many of the pictures which appear in this volume
the author is indebted to the kindness of the American
Bible Society, the Missionary Society of the Methodist
Episcopal Church, the Home, Frontier, and Foreign
Missionary Society of the United Brethren in Christ,
the American Baptist Foreign Mission Society, the
Board of Foreign Missions of the Presbyterian Church,
and of the Editorial Board of Missions, who willingly
furnished material from which selection might be made.


BALLSTON SPA, N. Y., April 17, 1933.




CONTENTS
PAGE
CHAPTER I. THE ARCHIPELAGO............             13
Location. Number of Islands. Area. Population.
Physical Features: Mountain Ranges, Rivers, Lakes,
Forests, Jungles. Resources: Hemp, Copra, Sugar,
Tobacco, Rice, Mines, Sea-products, Dietary. Climate: Seasons, Rainfall. Provinces. Subprovinces.
Cities.
CHAPTER II. THE FILIPINOS................          26
Malays. Negritoes. Wild Malayan Tribes. Wild
Visayans. Civilized Tribes: Visayans, Vicols, Tagalogs, Pampangoes, Pangasinanes, Ilocanos, Ibanags,
Sambals.  Origin of Tribal Differences.  Filipino
Traits. Narcotics and Alcohol. Racial Blends.
CHAPTER III.    SOCIAL CLASSES..............       39
Primitive Social Classes: Datos, Timawa, Slaves.
Present Social Classes: Landlords, Tawos.   The
Barrio. The Town. The Great Plantation. The
Barrio To-day: Organization, Houses, Customs. No
Caste System. Lack of Nationalism.
CHAPTER IV. HISTORY.....................           52
Conquest and Settlement: Magellan, Legaspi, Juan de
Salcedo. The Governors. Limahong. Ambition for
Conquest. Encomiendas. The Chinese. The Dutch
and Moro Wars. Koxinga. Quarrels of Friars and
Governors. Period of Energy and Progress. Opening of Suez Canal. Cavite Rebellion. General Weyler. Rizal. Aguinaldo's First Rebellion.
7




8


Contents


PAGR
CHAPTER V. THE NEW EPOCH..............            71
Dewey. Aguinaldo, Dictator. Treaty of Paris. Battle of Manila. Insurrection. Diplomacy. Character
of Military Government. Civil Government. American Ideals for Philippines. Aguinaldo's Motives.
The Republic in Negros. Organization and Departments of Insular Government.
CHAPTER VI. ROMANISM IN THE PHILIPPINES            89
Missionary Zeal of Spaniard. Friars as Missionaries.
Characteristics of Friars and their Work: Monastic
and Non-social Ideals, Idolatrous, Reactionary and
Repressive, Pessimistic, Immoral, Non-humanitarian, Vicious. Romanism under American Bishops.
The Handwriting on the Wall and Justification of
Protestant Occupation of the Field.
CHAPTER VII. THE PROTESTANT REFORMATION
IN THE PHILIPPINES..................... I06
Disintegration of Philippine Romanism. Rebellions.
Attitude of Filipinos Because of: Oppression, Power
of Friars, Wealth of the Church, Opposition to Progress, Resultant Skepticism.  Destructive Protests.
The Independent Filipino Catholic Church: Archbishop Aglipay, Church Property Quarrels, Papal
Bull, Outburst of Nationalism, Polity of the Church
Democratic, Ritual, Use of Bible, Progressiveness,
Outlook.
CHAPTER VIII. EVANGELICAL MISSIONS IN THE
PHILIPPINES...........................         122
Beginnings. Organization of the Evangelical Union.
Territorial Divisions. Iglesia Evangelica, The Bible
Societies. Versions in the Filipino Dialects. Presbyterians. Methodists. Baptists. Disciples. United
Brethren. Protestant Episcopals. Congregationalists. Y. M. C. A. Unoccupied Territory.




Contents


9


PAGE
CHAPTER IX. THE MANY-SIDED WORK....... I39
Work for the Landlord Class. The Imitator Class.
The Tawos: Town dwellers, Plantation dwellers,
Barrio dwellers. Work for the Wild Tribes. Language Problems. Stations. Touring. Church Organization. Protestant Communities. Chapels. Filipino  Ministers.  Self-support.  Women's Work.
Medical Work.    Hospitals.  Educational Work:
Mission Dormitories, Industrial Schools, Literary
Work.
CHAPTER X. A STRATEGIC FIELD............ 160
Significance of Historical Development of Philippines. The Spanish Intervention: Checkmating the
March of Islam, Spanish Culture to the Filipino. The
American Intervention. Not to Destroy but to Fulfil.
Geographical Location of Archipelago Strategic.
Ideal of Human Worth. Rights and Capacity a
Leaven. Strategic Location near China and Japan.
A Demonstration Missionary Enterprise.




RULES FOR PRONOUNCING
FILIPINO NAMES
As a general rule, Philippine words of two syllables
accent the last syllable: Cebu, Samar, Luzon, Boh6l;
but Negros (a Spanish word) accents the first syllable.
Words of more than two syllables generally accent
the penultima, or syllable next to the last one: Mindanao, Tagalog, Pampango, Bukidnon.
The vowel sounds are always as follows:
a as in father.
e as in reign.
i as in machine.
o as in only.
u as oo in moon.
y like ee in sheen.
j is always equivalent to h.
II equivalent to ly.
There are no true diphthongs in Filipino words; in
cases where two vowels come together they are pronounced distinctly as if separate: Iloilo, pronounced
Eelo-Eelo; Panay, pronounced Pah-nah-ee.


10




LIST OF ILLUSTRATIONS
OPPOSITE
PAGE
Silliman Institute............. Frontispiece
Map of Luzon........................ 15
Map of Mindanao, Visayas, and Paragua...... 
Mission touring............................ 22
Map  of M alaysia...........................  27
Ethnographical Map of the Philippines......... 30
M oro  shacks...............................  32
Negritoes before their shack.................  34
Two typical shacks in a barrio...............  45
Government school in a barrio................ 5I
Map of the Philippines showing Spanish conquest 54
Work of American Congregational Board in Mindanao.................................. 59
Family of a landlord...................... 65
First Methodist Church in Manila...........  70
Methodist women workers................... 70
Panay  views.........................      79
Union Hospital..........................    83
Emmanuel Hospital.........8.....3........ 
Railroad  train.............................  88
Concrete bridge...........................  88
11




12


List of Illustrations


OPPOSITE
PAGE
Romanism in the Philippines.................93
Mission house at Jaro.......................  99
A Bible booth and its customers............... I05
Bible  Conference...........................  I05
A country congregation..................... IIo
A Filipino truck-load of Gospels.............. ii6
Bishop Brent and his cathedral............... Ir
Disciples Mission......................... 122
Theological students of Union Bible Seminary.. 124
Rev. C. W. Briggs and helpers............  26
Students in Baptist dormitory................ 126
Agent of American Bible Society............. I28
Baptist work in Iloilo Province................ 13
Episcopal Mission to Igorotes................ I33
Philippine Conference, 93.................136
Listening  to  the gospel......................  I36
American public school....................  I43
Presbyterian chapel......................... I7
Dormitory students, Bacolod.................  56
Students of Woman's Training School.........58
Associational gathering of Baptists at Panay....  60
Prof. Camilo  Osias.........................65
San Fernando United Brethren Church........ 65
An upper-class Visayan..................... 70




THE PROGRESSING
PHILIPPINES
CHAPTER I
The Archipelago
HE Philippines lie in a triangular area between the South China Sea and the Pacific,
extending one thousand miles north and south,
and with a maximum breadth of seven hundred miles. The Islands are five thousand, five hundred miles west from Honolulu, five hundred miles
southeast from China, one thousand miles south from
Japan, and one thousand miles north from Australia.
The latitude is that of Burma and southern India, or
of Venezuela and the Canal Zone. The longitude is
such that when it is noon at Washington, it is ten
o'clock the next morning at Manila.
The archipelago consists of three thousand, one hundred and forty-one islands. Three-fourths of these
have areas of less than a square mile. More than half
of this number have names, and three hundred are inhabited. There are eleven large islands, which arrange themselves in three groups, according to language and cultural conditions: Luzon and Mindoro;
13




14


The Progressing Philippines


the Visayas, including Panay, Negros, Cebu, Bohol,
Leyte, Samar, and Masbate; and Mindanao and Palawan, also called Paraguas on the Spanish maps.
The aggregate area of the Islands is one hundred
and fifteen thousand square statute miles, i. e., greater
than the combined areas of New York, Pennsylvania,
New Jersey, and Delaware; or about the size of Great
Britain and Ireland. Japan has twenty-eight thousand
more square miles in her area. Of the larger islands,
the area of Mindanao is unknown, and it is possibly
the largest island. Luzon has about forty-one thousand square miles.
The population, according to the census of I903,
is seven million, six hundred and thirty-five thousand,
four hundred and twenty-six. Of this number, according to the census report, " six million, nine hundred and eighty-seven thousand, six hundred and
eighty-six enjoy a considerable degree of civilization,
while the remainder, six hundred and forty-seven thousand, seven hundred and forty, consists of wild people."
This is about the population of the State of New York.
Japan, with practically the same area as the Philippines,
has a population of forty-five million. The Philippines
are capable of supporting a larger population than
Japan. The realization of this possibility awaits the
developing of the agricultural resources of the Islands,
the suppression of feuds among the mountain people,
and the sanitary regeneration of the archipelago. The
annual birth-rate is high, averaging from I876-I898
47.9 per thousand. The death-rate was 39.7 for the
same period. This death-rate is eighty-two per cent




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The Archipelago


15


higher than in the United States. It is, however, exceeded by most of the provinces of British India, and
by Singapore.   In spite of recurrent epidemics of
cholera, from I876-1898 the population increased 8.8
per thousand per annum. Filipino families are large,
but the infant death-rate is frightfully high.
Although there are a few plains, notably that of
Pampanga between Manila Bay and Lingayen Gulf,
the archipelago as a whole may be considered as a
mass of mountains.   In reality it is a mountainous
region, rising above the floor level of the China and
interisland seas. All these seas are relatively shallow.
The archipelago was formerly a great mountainous
section of the ancient continent known to the geologists as Eurasia, submerged far back in prehistoric
time, and later upheaved to its present level. The
process of upheaval is believed to continue yet, and is
especially evident on the west coast of the archipelago.
As a consequence of its origin, the surface rock of
the Philippines is of two kinds-limestone and lava.
The former predominates at the surface. In some
ocalities the limestone has been transformed into
arble, as on Romblon. The limestone is a mass of
ossils of still living forms of sea organisms, attestng the relative recency of the upheaval from sea
ottom.
Volcanoes and earthquakes identify the archipelago
eologically with the great fault region that extends
rom the Aleutian Islands, through Japan, to New
uinea.  Extinct volcanoes are many, while twenty
re still active. Taal, near Manila, is the most violent




16


The Progressing Philippines


in its recent eruptions, as late as I9Io having destroyed thousands of lives. Manila has few buildings
higher than three stories, and many of these are
cracked, and many have been wrecked by earthquakes.
Hot springs, in places far removed from active volcanoes, are an evidence of cooling lava masses and
of subterranean heat. Mayon, in southeastern Luzon,
is thus described by Doctor Becker: " It is possibly the
most symmetrically beautiful volcanic cone in the
world, and at times its crater is almost infinitesimal,
so that the meridional curve of the cone is continuous
almost to its axis." Its height is about nine thousand feet. Canlaon, in Negros, though not so symmetrical, is a beautiful mass, rising eight thousand
feet through the forest that surrounds its sturdy base,
and has the advantage of being easily scaled to the
crater rim. Its name signifies, " Belonging to Laon,"
the ancient Visayan name of the deity.
Mountain ranges, reaching the height of from four
thousand to eight thousand feet, extend in the general
direction from north to south through the larger islands, and can be traced under the seas between the
islands. These mountains are so rugged, and the
passes through them are so difficult on account of
streams and the tangle of tropical jungle growth, that
there has been practically no intercommunication
across them. One of the interesting results is that
the people on opposite sides of mountain ranges speak
different dialects.
Rivers and streams abound, as the mountains cause
a heavy rainfall from the trade-winds laden with ocean




The Archipelago


17


evaporation. The largest river in the Islands is the
Rio Grande de Cagayan, flowing north through eastern Mindanao. The Cagayan, in northern Luzon, is
second in size. Most of the streams are short, but
their number and the volume of water they discharge
impress the traveler with wonder. A journey of fifty
miles along the coast of any of the larger islands involves the fording of a river every two or three miles,
with here and there one of considerable depth and
widt.
Lakes are few in number, doubtless due to the absence of former glacial action. Mindanao and Luzon
each. have one or more large lakes, but small lakes are
almost entirely lacking, except in the craters of volcanoes.
Tropical verdure and jungle growth covers all the
islands. Deserts and barren lava beds are unknown
in the Philippines. The heavy rainfall and the humid,
tropical climate carpet the entire archipelago with a
thick vegetation, which ranges from the broad reaches
of cogon, a wild grass often growing six or more feet
high, to the dense forests of timber. The steep mountain slopes, and even the lower regions of the cones of
still active volcanoes, are thus covered with a jungle
growth. Rattans and other creepers reduce this jungle
to a tangle, the only passageways through which are
the beds of streams or the winding trails kept open by
the mountaineer or foothills peasant, who laboriously
cuts through them with his bolo, or chopping-knife.
Forests of valuable lumber are less common than
report would indicate. Mindoro, Palawan, Negros,
B




18


The Progressing Philippines


and Mindanao have the most valuable lumber-yielding
forests. Much of the most highly valued hardwood
lumber grows in very scattered spots, is difficult of
access, and is almost as heavy as iron. Large tracts
of the softer and lighter varieties of lumber are at
present being exploited by modern machinery, but the
valuable woods are being gotten out only in relatively
small quantities, chiefly by natives working with crude
implements. The Insular Government's Bureau of
Forestry is conserving this great natural resource of
the Islands by careful supervision of forest exploitation. Much of the so-called forest tract is a jungle of
tropical scrub and wild plantains, valueless as lumber,
but a possible source of wealth if employed for pulp
and fiber products.
The chief resources of the Islands are agricultural.
Unless new resources shall be discovered, the livelihood of the Filipinos will always depend on the products of the soil.
Abaca, or Manila hemp, is the chief article of export. It is the fiber of a tree of the banana family, and
has never been made to thrive outside of the Philippines, where it is indigenous. In I9II, one hundred
and sixty-five million, six hundred and ninety-four
thousand, six hundred and twenty-six kilos of abaca
were exported.
Copra, the dried flesh of the cocoanut, is second
among exports, the gross value for I9II being about
ten million dollars.
Sugar comes third, and for I9I netted one hundred
and forty-nine thousand, three hundred and seventy







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The Archipelago


19


six tons, valued at eight million dollars. Much of the
sugar from the Philippines is produced with crude
machinery, which is very wasteful. While a modern
"central" plant will extract over ninety-seven per
cent of sugar from the cane, many o-the crushers
used in Negros and Panay do not extract seventy-five
per cent. It is an industry capable of much development.
Tobacco, cigars, and cigarettes come next in order
of export value. The reports for I9II indicate that
twelve million kilos of tobacco were exported, and
three million kilos consumed in the Islands.
There are almost no manufactures. Sinamay and
Pifia cloths are produced in considerable quantities,
but not in factories nor by machinery. All are hand
products, made in the homes. Various kinds of
Panama, palm, and straw hats and mats are produced
for export, but all are hand-made.
Mines have never contributed much to the wealth
of the Philippines. Gold is found both in placers and
ores in several districts, but there is thus far no reliable
evidence of deposits of the precious metals in more
than barely paying quantities anywhere in the Islands.
The same is also true of the baser metals. Coal is
found throughout the archipelago. It is now being
mined in Cebu and in Batan, off the southeast coast
of Luzon, for local consumption on the new railroads
and steamers. Most of the Philippine coal is of the
lignite variety. There are evidences of the presence of
petroleum and gas in different localities, but none has
as yet been exploited. The Spaniards, with skilled




20


The Progressing Philippines


engineers, had made practically exhaustive search for
valuable mining resources before the coming of the
Americans, but to no avail.
Sea products are of importance, but little developed
for other than local consumption. Pearls are found in
all seas south of Luzon, but government reports do
not indicate their value. All sorts of tropical fish
abound. Fish, shell-fish, crabs, shrimp, and edible
seaweed are very cheap in the native markets.
Not enough rice is grown for maintaining the
present population. Rice constitutes the second item
in the list of imports. During I9II, $6,560,630 was
paid out for rice imported from Siam and Burma.
A rich variety of delicious vegetables and fruits is
easily produced. Reports do not indicate that any of
them are exported. There are said to be sixty-seven
varieties of banana grown in the Islands. The yield
is so prolific that in country barrios a whole bunch of
more than a hundred ripe bananas may be bought for
five cents.
Poultry, including all kinds of hens and fightingcocks, ducks, geese, turkeys, and pigeons, abounds.
Hogs, both wild and domestic, are common on all
the islands. Beef, either from cattle or carabao, is
rare in the markets of the provinces, due to the decimation of cattle-kind by epidemics of rinderpest and other
cattle diseases. Horses and ponies are available in all
the provinces, but are not used for draught or agricultural work. All hauling is done by the carabao, the
water buffalo of the East. The carabao is the indispensable adjunct of all Philippine agriculture.




The Archipelago


21


The Filipinos are not vegetarians, as the Chinese
and Japanese practically are. Perhaps in part due to
centuries of Spanish influence, their ordinary diet
comprises everything edible from land, sea, and air;
and some articles are included that a fastidious Westerner would hardly classify in the edible category.
Rice is their main staple, taking the place of bread
and potatoes in the dietary of Europe and America.
Without his daily rice the Filipino cannot work well,
nor long maintain his health. In the Lord's Prayer,
as translated into Filipino dialects, every Filipino prays
for his "daily rice." A rice famine means the opportunity for contagions to develop and prey on their
weakened bodies, causing much suffering and death
throughout the provinces.  These famines are frequent, coming every three or four years. Almost none
of the rice in the Philippines is grown by irrigation,
excepting among the wild Igorotes in northern Luzon.
This leaves the Filipino peasant at the mercy of the
rainy season, and if the rains fail, or are not properly
distributed, a rice famine results. In the year 1912
there occurred one of the worst in many years.
Lying entirely within the torrid zone, the climate
of the Philippines is tropical. While temperatures are
modified by ocean trades, and consequently not so
high as in many countries of similar latitude, humidity
averages higher than in most tropical countries. The
Philippine climate is salubrious and agreeable. The
high death-rate, especially the infant mortality, is
chargeable to other than climate causes. Frosts are
unknown at sea level. Temperatures are quite uni



22


The Progressing Philippines


form throughout the year. Tables prepared by the
director of the Philippine weather bureau, and published in the first volume of the I903 census report,
show that for the twenty-two years preceding 1902
the annual variation of the temperature at Manila, on
the basis of monthly averages, ranged from twentyfive degrees Centigrade in January, to nearly twentynine degrees Centigrade at the end of May. During
nearly ten years' residence in Panay and Negros, the
writer never saw the thermometer register lower than
seventy degrees Fahrenheit, nor higher than one hundred and ten. This means that what we would call
summer prevails throughout the year.A
The hot season falls in March, April, and May.
The sun during that period is north of the equator, the
trade-wind from the northeast, and the sky unclouded.
From November to February is called the cool season,
but the thermometer shows little variation from that
of the hot season. According to another classification
of weather, there is a dry season beginning in November, and a wet season beginning in June. These are
determined by the direction of the trade-winds, those
from the southeast bringing clouds and rain. The
seasons, however, are very irregular. The weather is
more changeable than the proverbial weather of the
temperate zone. It is nearly always wise to carry an
umbrella. At Manila there is an average of two hundred days of the year that are rainy.
A Spanish adage characterizes the weather and climate of the Philippines more adequately than a long
treatise on meteorology could do:




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The Archipelago


23


El afio tiene seis meses de polvo,
seis meses de lodo,
seis meses de todo.
The year brings six months of dust,
six months of mud,
six months of everything.
The rainfall is most abundant on the eastern coast.
This coast is mountainous, and receives the moistureladen clouds from the Pacific. At Manila the rainfall for the period between i865 and 1902 shows an
annual variation from thirty millimeters in January to
three hundred and eighty millimeters in July, August,
and September. Certain well-marked sections of the
archipelago receive many times the rainfall of Manila,
others even less.
During the rainy season humidity is high. Molds
quickly form in closed rooms, and even in open ones.
Rust, mildew, and tarnish develop on all utensils, even
on good jewelry. Nickel-plating is lifted from its
bases.
The climate of the Philippines has been much maligned. It is a delightful climate, free from violent
changes and extremes.   When once acclimated, the
Westerner from northern latitudes finds it healthful
and delightful.  A  surgeon-general of the United
States Army, who has seen long service in Cuba and
the Canal Zone, makes the statement that when once
rendered sanitary the Philippines will come to be a
health resort for Americans and Europeans.
For administrative purposes, the archipelago is divided into provinces which are government units,




24


The Progressing Philippines


corresponding roughly to a State government in this
country. As a general rule, provincial boundary lines
are the same as those established long ago by the Spaniards. Hence each province has an inherited sense of
its political entity.
There are thirty-one regularly organized provinces
of the civilized tribes. These, with the special province
of Batanes (north of Luzon), come under the direct
control of the Administrative Bureau of the Insular
Government. Three of these provinces are in Panay,
two in Negros, two in Mindanao, one each in Cebu,
Bohol, Leyte, and Samar; one embraces the islands
of the Tablas-Romblon group; another includes the
Cuyo and Calamianes islands; all the rest are in
Luzon. These thirty-one provinces possess a high degree of autonomy.
The wild tribes are organized into six " special-government provinces," all having governors appointed
by the United States. These special provinces include
Mindoro, Palawan, Agusan (southeast Mindanao),
Bukidnon (north-central Mindanao), Nueva Vizcaya,
and its six subprovinces of Bontoc, Afugao, Kalinga,
Aburayan, Lepanto, and Benguet, all in the mountains
of north Luzon. The general province of the Moros,
called Moro Province, includes southwestern Mindanao, Basilan, the Jolo group, and outlying islands
peopled by Mohammedans. This province is governed
by the Administrative Bureau of the Insular Government through a military governor.
The plan of the Insular Government is to promote
road-building, education, trade, industry, as well as to




The Archipelago


25


preserve law and order in these wild provinces, and to
train the wild tribes to qualify for the progressive assumption of elective functions and autonomy such as
is exercised by the civilized tribes.
There is only one chartered city in the PhilippinesManila. Iloilo, Cebu, Vigan, and other towns have
a population of twenty thousand or more, but are organized as municipalities under the provincial governments. For administrative purposes, the city of
Manila is treated quite as if it were a separate province. The census of 1903 gives Manila a population
of two hundred and nineteen thousand, nine hundred
and twenty-eight. It is a progressive city, with a
hygienic water supply, electric lights and trolleys, busy
marts, and splendid residence and park sections; and
the harbor has been improved at a cost of millions of
dollars for breakwater, wharfs, and all conveniences
of a great emporium.
The changes that have been wrought in this old
Spanish city in little more than a decade are a type
and prophecy of America's ambition for the Philippines. Its pest-breeding moats and swamps have been
filled in; its housing, transportation service, and business modernized; its morals elevated; its water-system
greatly improved; all the conveniences and even luxuries of the world are imported and made available; new
schools, a university, new churches-indeed, all things
have become new in Manila. It has been made a
splendid object-lesson to the archipelago.




CHAPTER II


The Filipinos
HE Filipinos are Malays. It is believed by
ethnologists that the Malay race is of Mongol
origin; that from southeastern Asia it spread
by gradual migrations through the Malay
Peninsula, and thence eastward over the rich islands
of Sumatra, Java, the Celebes, and Borneo; and from
here northward through the Philippines, into Formosa,
and probably even to Japan. Life for many generations in the warm and fruitful tropical islands gradually modified the exotics from the north, making them
over into a water-loving race, in mind and body quite
different from the Mongols of the mainland.
The Malay peoples are of a light brown color, with
a light-yellowish undertone on some parts of the skin.
They have straight black hair and dark brown eyes;
and though they are small in stature and finely formed,
they are muscular and active.
The tribes inhabiting the Philippines are homogeneous. The books written about the different tribes,
and tracing them to imaginary origins, are quite unreliable. Many of the data for such deductions were
unscientific, gathered from the writings of Spanish
friars, whose knowledge of ethnology was on a par
with their other scientific attainments.  An ethnographic map of the Islands, prepared from such data
26




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The Filipinos


27


and published in the atlas of the Philippine Islands
in I900, indicates the respective territories of sixtyeight different tribes, grouping many of them in Mindanao as "Indonesians."  The grouping is interesting, but unreliable. The Bureau of Ethnology of the
Insular Government has for the past ten years done
some thoroughly scientific work in this field. This
bureau concludes that there are no "Indonesians" in
the Islands; that all the so-called "tribes" are Malayan, with the single exception of the Negritoes.
The Negritoes number only a few thousand, and
represent the aborigines, whom the first Malay pirate
migrations found living on the coastal plains. The
Tagalogs call them Aetas, the Visayans Ati, while
the Spaniards named them Negritoes, signifying "little Negroes." They are the smallest people in the
world, with a skin so dark brown that it is called black;
their hair is very woolly and kinky; their appearance
attractive; their large brown eyes fine in color; their
features quite regular; and their bodies often beautifully shaped. Their customs are nomadic; their chief
diet the flesh of game with wild tubers. They do
almost no cultivating of the soil, will not yield to
civilizing influences, nor have they ever accepted any
form of Christianity. They are polygamous, and their
religion is a crude animism. They are found in
Luzon, Panay, Gimaras, Negros, and Mindanao.
Wild Malayan tribes are found only in the mountainous interiors of the larger islands, including
Luzon, Mindoro, and Mindanao. Their dialects, their
physical characteristics, and their social customs iden



28


The Progressing Philippines


tify them all as Malayans. The most widely known of
these wild tribes are the Igorotes, the Ifugaos, the
Kalingas, and the Tinguianes of Luzon, the Mangianes of Mindoro, and the Bagobos, the Manobos,
the Mandayas, and the Subanos of Mindanao. They
are relatively few in number, totaling altogether only
about half a million. They are for the most part warlike and savage, and resist approach. Some of them
eat human flesh as a ceremonial act. Some prize the
heads of their enemies, as the American Indians did
their scalps. The home of a head-hunting warrior is
decorated with skulls.
In the large Visayan Islands-Panay, Negros,
Leyte, Bohol, and Samar, there are wild Visayans living in the mountainous interiors, with many of the
characteristics of the wild peoples living in the three
islands just named. With these should also be grouped
the Tagbanwas of Palawan. These mountaineers are
true Visayans, speaking a modified form of the dialects spoken on the coasts.  They are often called
Babaylanes, or "pagans," and Pulahanes, or "Protestant recalcitrants." Many of the Visayan mountaineers are wild and dangerous, and all of them
maintain deadly feuds. They occasionally raid frontier barrios of the civilized tribes, massacring the inhabitants. Only few of them possess firearms, but
their spears and bolos are deadly at close quarters and
in the tangle of the jungle.
These wild Visayans are semi-Romanized, know
the Spanish name for God, and have fused their own
primitive superstitions with a vague belief in the




The Filipinos


29


mysterious efficacy of a saint or two. Aside from this,
they remain almost entirely uninfluenced by Spanish
culture, and still live in essentially the same way that
they did before the first Spaniards came to the Philippines. They are polygamists; their government is
patriarchal; and their religion animism.
None of the wild Visayans are head-hunters, but
all of them might well be called soul-hunters, for they
prize nothing so much as to accumulate to their credit
the " souls " of slain enemies; or, indeed, of any one
they may slay. They call the soul kalag. A relative
who dies must be provided with a kalag to accompany
him to the next world; until such a kalag is provided,
the ghost haunts and brings disease and other misfortune. This is the real basis for their bitter feuds
and their raids into the frontier barrios of their more
civilized neighbors.
There are eight civilized tribes dwelling in the lowlands and coastal plains: the Visayans, Tagalogs, Ilocanos, Pampangoes, Pangasinanes, Vicols, Ibanags,
and Sambals.
The Visayans are the most numerous, numbering
about three and a quarter millions. They inhabit the
islands between Luzon and Mindanao, with the exception of Mindoro, and are found in large numbers on
the north and west coasts of Mindanao. They are remarkably homogeneous in respect to language, physical characteristics, and culture. While there are several Visayan dialects which have necessitated different
versions of the Scriptures, all Visayans can make
themselves mutually understood. Their dialects are




30


The Progressing Philippines


built up from basally common roots. Doubtless a few
centuries of the lack of intercommunication, and of
isolation in their several provinces, adequately account
for all the differences there are in their dialects.
There are two principal groups of the Visayans,
which center at the two chief cities of the VisayasIloilo and Cebu. The boundary line between the Cebuan and Iloilo dialects is the mountain ridge in
Negros Island.
Closely related to the Visayans in language are the
Vicols, living in southeastern'Luzon and the outlying
islands. Their dialect is closely related both to the
Visayan and the Tagalog, due to their intercourse
with these two great tribes. In 1903 they numbered
five hundred and sixty-six thousand, three hundred and
sixty-five. They are believed to be of Visayan origin.
The Tagalogs, or Tagalos, the names being interchangeable, number about a million and a half, and
center at Manila. They are somewhat more aggressive
and warlike than the Visayans, but not widely differentiated from them in other respects. In Manila they,
more than any other tribe of Filipinos, have come into
contact with foreigners and foreign culture. They
have also borne the brunt of Spanish oppression for
three and a half centuries.
Tagalogs are widely scattered through the Visayan
Islands, where they maintain their identity for two or
three generations, even after intermarrying with Visayans and speaking their dialect.
The Pampangoes live in the great plain north of
Manila Bay, adjoining the Tagalogs on the south, and




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The Filipinos


31


the Pangasinanes, who dwell farther north in the same
plain, extending to the Ilocos country. Their dialects
are quite distinct, necessitating different versions of
the Scriptures.  Together these two tribes number
about six hundred thousand.
The Ilocanos live on the northeastern coast of
Luzon, in the Ilocos provinces. They more nearly
resemble the Tagalos than any other tribe, being full
of aggression. Since the arrival of the Spaniard in
the sixteenth century, the Ilocanos have extended their
dwellings, until to-day there are many settlements of
them in Pangasinan, Nueva Vizcaya, and the Cagayan
Valley. Individual Ilocanos have taken high positions
as patriots and men of affairs in recent Philippine developments, one of the most significant being the Aglipayano schism of the Catholic Church. The archbishop of this independent church in the Islands is an
Ilocano, as is also Isabelo de los Reyes, the agitator
who has promoted this movement, and who writes its
catechisms and so-called "Improved Bible."
The Ibanags number only one hundred and fiftynine thousand, six hundred and forty-eight, and dwell
in the broad valley of the Cagayan in northern Luzon.
There are also forty-nine thousand Sambals living on
the peninsula between Manila Bay and the China Sea.
They resemble the Pampangoes.
These civilized tribes form the Filipino people, both
historically and politically. They are the Filipinos
whom the Spaniard ruled for three and a half centuries. All are converts to Christianity. All have attained a similar grade of cultu e.




32


The Progressing Philippines


One group of Filipinos remains to be mentionedthe Moros. They number three hundred thousand,
and live in south and eastern Mindanao, in the districts of Zamboanga and Magindanao, in south Palawan, and in the Jolo archipelago, between Mindanao
and Borneo. The Spaniards called the Mohammedans in Spain Moors or Moros, and naturally gave the
same name to the Mohammedans they found in the
southern part of the Philippines.
Centuries, possibly milennia, after Malay peoples
had occupied the Philippines, the Malays of Sumatra,
Java, and Borneo, and on the mainland of Asia, were
converted to Islam by Arab missionaries. This happened not later than A. D. I250. Certainly as early as
1400, a powerful Mohammedan Malay settlement was
established on the west coast of Borneo. From this
coast of Borneo adventurers and pirates brought Islam
into the Philippines. While the Moro population of
Magindanao and the Jolo group owes something,
doubtless, to Mohammedan immigration from Borneo
since A. D. I500, yet most of these Moros are believed to be the descendants of primitive Malay tribes
who came to Mindanao and Jolo before the coming of
Islam from Arabia, and who were afterward converted
to Islam by Moro and Arab proselytizers.
Dr. David P. Barrows, superintendent of education
for the Philippines, and former director of the Bureau
of Ethnology, is the authority for the following explanation of the wide differences of culture in the different groups and tribes of Filipinos, viz.: The primitive
or wild tribes in the mountains are the descendants of




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The Filipinos


33


the earliest Malay migrations from the south. These
wild tribes, isolated in the mountains and interior fastnesses, have practically perpetuated the degree of culture they brought with them from the south long centuries ago. They are representatives of the rudest
epoch of Malayan culture.
The civilized or Christian tribes, at the time of their
arrival in the Philippines, which is also unknown, had
the advantage of contact with a more highly developed
culture that had appeared in the Malay peninsula and
East Indies some centuries earlier. Before the Christian era India had developed a remarkable civilization.
There were great cities of stone, magnificent palaces,
a life of much luxury, and a highly organized social
and political system. Sanskrit writing had been developed, and a great literature of poetry and philosophy produced. Two great religions, Hinduism and
Buddhism, arose and were spread far and wide;
Brahmanism  over Burma, Siam, and Java, while
Buddhism spread through Tibet, China, and Japan,
where it is still dominant. This powerful religion and
culture of the Hindus, established thus in Malaysia
one thousand, five hundred years ago, greatly affected
the Malayan peoples, including those who later came
to the Philippines. Many words in the Tagalog dialect
have been shown to be of Sanskrit origin. The same
is true of all dialects of the Christian tribes in the
Philippines. The numerals, one, two, three, in Visayan are isa, duha, tatlo. The systems of writing
which the Spaniards found the dwellers in the lowlands using had certainly been developed from the
c




34


The Progressing Philippines


alphabet then in use among the Hindu peoples in
Java.
The Moro or Mohammedan migrations from Malaysia were last in the order of time to come to the Philippines, and would have dominated the archipelago but
for the opportune arrival of the Spaniards. Islam had
a foothold as far north as Manila Bay when Legaspi
founded Manila. It was a strange providence that
used the Spanish Catholic to check the northward
movement of Islam both in far western Europe, and in
the antipodes, in the Philippines. While Islam reached
the Philippines by traveling east from Arabia, the
Spaniard came there traveling west across the two
great oceans.
Thus all the inhabitants of the Philippine Islands,
excepting the few thousand descendants of the primitive aborigine Negritoes, are of Malayan origin, and
their cultural conditions and dialects indicate the relative period of their migration from the south. The
Hindu culture of the civilized tribes explains their
readiness and capacity to accept the Spaniard and his
culture, and is largely responsible for the fact that
these tribes are all Christianized, while the wild tribes
remain to this day crude animists. It was likewise their
Hindu culture that enabled the present dwellers in the
lowlands to conquer the Malayan peoples whom they
found there on arriving in the Islands, and to relegate
them to the mountainous interiors, where their crude
culture and religion has been preserved practically
unchanged by outside influences.
The Filipinos of the civilized tribes are character



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The Filipinos


35


ized by the following traits: Kindliness and hospitality
to those whom they know to be friendly. They are
attractive and lovable, and their loyalty to an American whom they consider a friend knows no bounds.
They have repeatedly shown that they will lay down
their lives for their friends, the supreme test of loyalty.
They are prolific, teachable, imitative, progressive, and
capable of splendid intellectual and industrial attainments. They are very sociable, love amusements, and
are addicted to the social vices of drinking, gambling,
and immorality, for which they are partly excusable
on the ground that their standards are not ours; and
they only imitate much of what is the best they have
seen come to them from over the oceans.
All tribes of Filipinos show the marks of prolonged
indulgence in alcohol and narcotics. Their splendid
mental and physical powers have for centuries been
undermined by indulgence in alcoholic drinks of their
own production, and by the use of nicotine, betel-nut,
and pepperwort, as well as other narcotics, including
products of the cacao tree. In their ignorance they
have looked upon the pleasures of semi-intoxication as
a demonstration of the beneficial effects of drinking
tuba, vino, and pangasi. Tuba is fermented palm-sap,
vino distilled palm-alcohol, and pangasi rice fermented
with yeast. They count alcohol a medicine indispensable to health as well as to efficient work. Men and
women alike use these narcotics and poisons, which are
also freely given to young children. The net result
of the long-continued use of these drugs is seen in the
decadence of their Hindu culture, and in their failure




36


The Progressing Philippines


to adopt the more progressive elements of the Catholic
culture, such as was brought them by the Jesuits. The
Filipino is a drugged and drunken Malay, falling far
short of his highest capacities, both mental and moral,
as well as physical. While none of the literature on
the Filipino takes any note of this very significant
fact, the missionary finds it one of the chief problems to
be solved in the interest of the Filipino's redemption,
and a chief obstacle to his work.
The wild tribes, including the mountaineers in the
Visayas, are generally suspicious, ill-tempered, fierce
in conflict, dominated by crude superstition, and capable of any treachery.
The Moros are only semi-civilized pirates, upon
whom the fanaticism of Islam rests lightly. Their
Mohammedanism is not intense like that of the Arab.
Treachery is part of their time-honored creed in dealing with enemies. It should not be overlooked, however, that Governor Finlay, and other Americans who
have lived with them long in a paternal relation, speak
of them as capable of the highest progress and development, and even rate them as the best and most hopeful of all of our Filipino wards. Islam's interdict upon
alcoholic drinks has saved to the Moro his Malay heritage of aggressiveness and courage.
During a period of more than a century, Spain imI   ported into the Philippines thousands of Mexican soldiers to help defend the Islands against the English
and Dutch enemies of Spain. These Mexicans remained in the Islands and intermarried with the Filipinos. The resulting racial blend has been entirely




The Filipinos


37


assimilated with the Malay stock. The same is true of
the children born of Spanish fathers and Filipino mothers; after a few generations the Malayan environment
prevails, they lose their hybrid identity and become /
Filipinos. The same is true of the children of Chinese
fathers and Filipino mothers; the predominating Malay
strain and culture prevail, and after a few generations
the assimilation becomes complete.
There is no Eurasian class in the Philippines. This
social class, the shame of the port cities of India and /
China, is the offspring of immoral foreign fathers and
the lower, viler class of native women. In the Philippines, Spanish culture was so broad-gauged that the
foreigner was not ostracized for cohabiting with a Filipino woman, and no smirch rested upon their hybrid
offspring. Indeed, the children of such unions have for
centuries constituted the landowning classes and the
politically powerful. While strains of Chinese and
other foreign blood flow in the veins of many Filipinos
of the present civilized tribes, this blood has become
thoroughly Malayanized, and has never seriously interfered with the homogeneity of the Filipino tribes.
Much of the literature on the Filipino, following the
lead of Spanish authorities, has over-accentuated the
fact that this or that division of a tribe was characterized by a predominating strain of some foreign blood.
The essential foreign qualities have never been able
to show themselves after a few generations in the
Malayan environment. The present-day Filipino is
ofpredominatin   Malaan characteristics, in something the same way that the American is an American,




38          The Progressing Philippines
despite the fact that his ancestry and many of his institutions originated in various parts of Europe, because Scandinavians, Germans, and Englishmen who
have come here have been assimilated and become
Americans.




CHAPTER III


Social Classes and Customs
N the sixteenth century the Spaniards found the
Filipinos divided into three distinct social classes:
The nobles, or datos; the plebeians, called timazua
or tawos; and the slaves. This primitive Malayan
social grouping had developed and crystallized
through millenia of evolution.  It is interesting to
note how it has persisted and resisted change, and
how strongly it is supported by the social instincts of
present-day Filipinos.
The dato, as among the Moros to-day, was the
ruler of one or more districts called barangay. Barangay is the name of a boat, and the political barangay
was doubtless made up of the descendants of a former
boatload of immigrants from Borneo. Datos differed
in power and in the extent of their influence. Some
datos were kings of an entire large island. Their
power and position were transmitted only to legitimate heirs born of the wife, not of the concubines.
The timawa comprised the mass of the common people, subservient to the will of the dato, compelled to
pay him tribute of all produce. They also built his
boats and rowed them at his bidding, repaired his
houses, and tilled his fields without pay. They were
slavishly subservient to his will in matters of war.
Further, they were distinctly despised as inferiors,
39




40


The Progressing Philippines


and compelled to keep a very respectful mien and
bearing.
The slaves were of the same racial stock, not foreign captives. Their slavery came about either from
capture in war or raiding expeditions, or by getting
into debt and being overwhelmed by usurious interest
accumulations. Children of slave parents were slaves.
Slavery was inflicted as a punishment for crimes, taking the place of prisons which were unknown. A
slave was entirely in the power of his owner, who
might be either a dato or a tawo. They were sold
into other islands atthe will of; the owner; suffered
family disruption; and had no recognized rights, even
to person or life. There were two classes of slavesthose who lived in the house with their owner, and
those who lived in houses of their own near their
owner's house. These latter had a small degree of
liberty, as a result of which their value in the market
was decreased by half.
During the sixteenth century the Spaniards in the
Islands naturally surrounded themselves with retainers and slaves. The conscience of the missionary
priests, however, would not tolerate the enslaving of
the people whom they were converting and training as
Christians. They secured a papal bull against slavery
in I59I, which was followed and supported by various royal edicts of like import, absolutely forbidding slavery in the Philippines. Like most fiat legislation, the spirit of the legislation was defeated, even
though the letter may have been observed. After that
time the Spaniards secured their legally recognized




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Social Classes and Customs


41


slaves from Portuguese traders, who imported Kaffirs
and Negroes from Africa. And the feudal system
enabled them still to hold the tawos in bondage, down
to the present day.
To-day there are two general social classes among
all civilized tribes: The landlords and the tawos. The  A
landlord class consists chiefly of the descendants of
Spanish fathers. The Spanish planters and the friars
who more and more became landlords, backed by autocratic governmental powers, supplanted most of the
dato class in the process of time, and acquired the best
land. With their wealth they favored their children
with the best culture available. And the tawos lived
on their land as serfs and peons.
Feudalism is a keyword to the understanding of the
Philippine situation. The Spaniards of the sixteenth
century who put their stamp upon the Philippines were
feudal lords. Their church was the feudal church.
All their successors since the sixteenth century have
zealously perpetuated their feudal institutions, for
which the friars have claimed divine approval. And
the tribes that have accepted Christianity preferred
feudalism to any other system that could have been
brought to them. All the training and instincts of
the tawos fitted them to become serfs to the landowners. They had no higher aspirations, and could
conceive of no other way to live than to have some
one over them responsible for their protection and nurture, and to furnish them instruction and initiative.
European feudalism may have been quite radical
enough as a reform of their primitive social institu



42


The Progressing Philippines


tions brought from Borneo, and their acceptance of it
was a progressive step. It meant advance religiously,
socially, economically from their Malayan culture.
The social classes and social instincts of the Filipino
are cultural products, evolved through centuries of
development, and crystallized through other centuries
of subjection to feudal forces. It follows that they
can also be changed by cultural forces, given time and
persistence. The task America has accepted of changing these cultural standards and instincts of the Filipinos is not a vain and Utopian enterprise, but one that
is distinctly practical.  Both the adequate cultural
forces and the time are needed, and the Filipino will
become capable of as large a degree of autonomy as
he may desire. But fiat legislation cannot immediately
qualify the Filipino for independence.
The Filipino is still feudal in instinct. He compels
the American as well as the Spaniard to become a
landlord and a feudal baron. The tawo who receives
from the Insular Government a homestead grant of
land will soon lose it to the first creditor from whom
he can beg the loan of a small fraction of its value.
The friar lands, bought from the Church by the government, to be sold to the tenants in severalty, will
strongly tend to revert to the Church or. to any other
creditor, American or native, who will become a landlord and feudal baron.
New ideals of liberty and independence are in the
air. They are talked of in the humble shack as well
as on the stump of the candidate for office. But it
will take a long cultural process, involving time,




Social Classes and Customs


43


patience, and expense, for them to become ingrained
and native to the Filipino. At present they are a mere
veneer on hisinhbrited social istinct&anc.insittions.
There are three distinct groups of the tawos. The
social unit among the tazos is the barrio. A barrio
is a village comprising from a score up to hundreds of
houses. The barrio includes its surrounding and adjacent territory, and in that sense is equivalent to a district. The first Spanish settlers found the tawos living
in barrios along the coasts, each barrio or group of
barrios subservient to a dato, and often all the barrios
of a large island acknowledging fealty to a great dato
or petty king.
The Spanish conquest has modified this social system, in which the barrio was the unit, by the introduction of two institutions: The large town and the large
plantation. In establishing a town, a church and convento, or home for the friar, were erected, and then
neighboring barrios were fused with this center until
it acquired a large population. The centripetal force
producing the town was exotic, and embraced the
authority and purpose of the friar priest bent upon
Christianizing the tawos. This would involve close
supervision as well as constant inculcation of Christian ideals; for the tawos, living apart from the town
in their barrio, would inevitably continue their inherited pagan customs. The friar would thus be induced to resort to compelling them to live in the town,
within sound of church bells, in the interest of their
salvation.
The centrifugal force resisting this town develop



44


The Progressing Philippines


ment was largely economic. Agriculture was the livelihood of the tawo. His fields, surrounded by jungle,
needed constant watching as well as cultivating. The
consequence was that not all could leave the barrios
and still live. Thus the barrio persisted and perpetuated primitive Malayan culture and paganism. Cooperating with this centrifugal force was the restive
impulse of the Filipino, which he has in common with
humanity, and his natural impulse to fly from the
church bells. The Filipino tawo loves the freedom of
the barrio life. As the friar became repressive and
a hard taskmaster, the barrio-seeking impulse was
intensified.
The great plantation was later imported into the
Philippines. It has always maintained its essentially
feudal character. The planter must till his wide fields
and multiply products. He avails himself of the dependent instincts of the tawo; by one means or another
induces him to move from his barrio to the plantation; exercises a control over him that varies with his
own character and temper; becomes his creditor for
small amounts; and, as the interest accumulates uncanceled, the tawo becomes a peon, a virtual slave,
who is not at liberty to leave the plantation till his
debt is paid. This indebtedness is inherited by his
children. Thus the great plantation easily becomes a
self-perpetuating institution, often with hundreds of
families who practically work without wages, and
whose slavery is upheld by both State and Church law.
The great plantation served the purposes of the missionary friar as well as did the town, for in controlling




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Social Classes and Customs


45


the planter the friar controls all the families on his
plantation.
The barrio as it exists to-day is a community, or
village, of varying dimensions, from a score of families
to several hundreds.  It preserves intact more of
Malayan culture and is less affected by outside influences than any other social group among the Christianized tribes of Filipinos. The place of the dato is
taken by the teniente, or headman of the barrio.
Under the American flag this teniente may be elected
by the barrio voters, or he may be appointed by the
council of the municipality to whose jurisdiction it belongs. The teniente is held responsible for law and
order in the barrio, for the collecting of the cedula, or
poll-tax, for the barrio, and for the conscription of
men needed in road-building, schoolhouse construction,
or other minor public works.
The majority of the people of the civilized tribes
live in barrios. In some cases the land is owned by
the leading families in the barrio, in others by some
landlord living in the town, for whom the teniente collects tribute. It is a not uncommon case to find the
people of a barrio intermarried for generations, and
so all related to one another. The houses are built
compactly in the barrio, balconies often connecting
adjoining shacks.
Barrio houses are built upon posts several feet above
the ground, and are entered by climbing a ladder. The
materials are generally bamboo and thatching of nipapalm fronds, if near the tide marshes, otherwise of
cogon grass.




46


The Progressing Philippines


Most of the barrios are surrounded by impenetrable
thorn hedges. Many of them have trenches outside of
the hedge. This is for defense against bands of ladrones and thieves from neighboring barrios. There
are two or three gates into the barrio which are carefully barricaded. These are closed at nightfall, and
guarded by an armed watch on duty all night. This
is particularly the case for the few months succeeding
the rice harvest and throughout the year in the barrios
where carabao are owned and kept. Carabao-stealing
is the chief lure for ladrone bands.  Some of the
poorest tawo barrios are too poor to attract ladrones
or to need protection.
The barrio tawos live a care-free life, except for the
arduous toil for daily bread. Their agriculture is
primitive, hence arduous. Men, women, and children
share in the field labor. Wild hogs and innumerable
insects and animal pests forage on the growing crops
unless they are strenuously guarded. The women spin
and weave all the cloth worn in the barrio and other
cloth for barter in the markets for such things as they
purchase. They have and use but little money. The
nearest market in the neighboring town provides all
their luxuries. If they be Catholics, they go barefoot to the church in town for mass and on saints'
days. They carry their roosters under their arm to
the cockpit on the days when cock-fighting is allowed
by law, and indulge in tuba, vino, and pangasi at the
drinking-stands along the way. Tobacco and betelnut are also in constant use by the barrio people, and
there is no distinction as to sex in their use. Their




Social Classes and Customs


47


other social pleasures consist in barrio dances and
feasts in honor of weddings, births, birthdays, and
wakes for the dead. A good Catholic barrio has a
patron saint, for whom it is generally named.
Many primitive superstitious rites are seen in the
barrios by those whose eyes are open to understand
what takes place. The natives believe in witches and
ghosts; have the most primitive ideas about disease,
its causes and cures; set apart cooked viands to feed
the demons or spirits of the jungle, fields, trees, and
seasons; have a deadly fear of the aswang, or black
devil, who may assume any imaginable form, and
who delights to eat out the livers of those who sleep
exposed at night. Birth and death are accompanied
by the observance of many pagan rites, and some old
woman who is adept at these so-called babaylan practices conducts the ceremonies. A red rooster is opened
and examined for omens, and his flesh set out in the
field for the spirits.
No physician is available for the sick in the barrios;
indeed, they are entirely wanting in most of the large
towns.  Quacks take their place, and use exorcism,
sacrifices, herb remedies, and even resort to crude
surgery.  Sometimes they cure; oftener they kill.
Fortune-tellers, or prophesying seers, are generally
called in when there is sickness, and, with a divining
rod, foretell the issue of the disease and tell whether to
proceed with a cure.
While the friars sought to uproot these Malayan
superstitions, they were not ideally equipped for the
task. In too many instances they relied upon exor



48


The Progressing Philippines


cism, crucifixes, church bells, and other mysterious
rites and symbols. To a Protestant observer it looks
like a crude homeopathy, seeking to cure superstition
with ignorance rather than by its one demonstrated
antidote-science.
Since the American occupation, augmented centrifugal forces have prevailed in scattering many towndwelling tawos into the barrios. Economic pressure
has been severe as wants and prices have increased.
The towns have shrunk in population. The spirit of
dissatisfaction with the Spaniards and their culture
came to its climax in the revolution of I896, and in
the readjustments that have followed the towns have
been the losers. On the plantations the readjustment
has been very trying to the planter. His more aggressive and restive peons have been quick to know the
larger liberty guaranteed to them by the American officials. They have demanded more pay for their work.
Others have moved away from the plantation into
some barrio. The wage standard has increased several
fold, as the government has let large contracts for
harbor improvements, road, and railroad building.
This has embarrassed the planter, and spoiled what
loyalty there was in most of his peons. As a result, in
some instances crops have remained in the fields unharvested; in many cases the planter has been unable
to proceed, his fertile lands have lain idle; taxes could
not be paid to meet the needs of an expensive and progressive government program; and buildings and
expensive machinery have fallen into ruin.  The
gravitation of economic pressure and of hunger will




Social Classes and Customs


49


eventually pull this chaos into a cosmos. It need not
be marveled at if there be some crunching of the
social elements during the process of readjustment.
There is no caste system among the Filipinos.
Cultural tendencies have been too much modified by
exotic influences, and have lacked adequate time to
develop a caste system. Class consciousness is intense,
and has been accentuated and perpetuated by Spanish
and feudal Roman Catholicism. The friars, whether
consciously or not, have helped intensify the contempt
for the barrio dweller. They indorsed the planter
with his system of peonage. This has widened the
breach between the tawo and the Church. The tawo
has long felt that the Church cared nothing for him
other than for the tribute he might yield. His feeling is justified, for he was given little attention and
no culture. These were all bestowed upon the landlord class.
The strong and bitter class consciousness between
the tawo and the landlord is cultural, hence it will
yield to cultural modifying forces. Blood and language are more fundamental, and they both unite in
bridging the chasm of class consciousness. Under
American tutelage and a new culture regime there is
already developing a spirit of democracy adapted to
this Malayan people and their complex environment.
The eventual fusing of the various tribes into a
single and united Filipino people is proceeding pari
pasu with the breaking down of class consciousness.
There is only one language in the Philippines and one
dominant strain of blood. Language differences are
D




50


The Progressing Philippines


dialectical. Thus the unity of the Filipinos is fundamental; their tribal differences cultural and secondary.
Language and cultural differences have hitherto been
a steadily developing barrier to anything like a unity
of Filipinos into a nation. The Spaniards brought
into the Islands forces that were complex, militating
against one another in the matter of promoting or
hindering the fusion of the seven civilized tribes into a
unified nation.
The Spanish language, given to the landlord class
and to many of the town-dwellers, and a common religion, have been mighty forces for the developing of
a nation. On the other hand, the failure to develop
roads and facilitate intercommunication, the suppression of intercourse between the islands, and the forbidding of a tawo to change his residence, have tended
to keep the tribes needlessly distinct. And since the
revolutionary developments of the past half-century, the
stern repression of patriots, the denial of freedom to
the press and of the right of public assemblage, have
been a tremendous reactionary force. The new-born
impulses of the leading Filipinos of the landlord class
to emulate the more progressive countries of the West
have been suppressed by violent and bloody means,
greatly to the retarding of a growing sense of their
unity of interests as well as of blood on the part of the
various tribes.
Whether unconsciously or intentionally, the Catholic Church in the Philippines has taken the reactionary
attitude of fearing a united and patriotic people, and
has maintained its control over the Philippines by




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Social Classes and Customs       51
perpetuating divisive institutions as well as by the
more direct and terrible agency of the Inquisition.
The American regime evidences no such fears.
Filipino patriotism is promoted in every possible way.
A common language is being given the people and is
the only language used in the schools. Intercommunication and intercourse is promoted at much cost. In
the text-books in the schools the ideal of a united and
patriotic Filipino nation is consistently emphasized.
Best of all, the ideal is promoted by a patient acceptance of the task of helping to equip the rising generation for the exercise of all the responsibilities the
Filipino nation must eventually discharge. Neither
the task nor the time required for its accomplishing
will bear hurrying. Much time is needed.




CHAPTER IV


History
HE Islands were discovered by Ferdinand Magellan in 1521, twenty-nine years after Columbus discovered the new   world.  He
landed first on Homohon, a small island
south of Samar, later making his way to Cebu. Here
he needlessly lost his life in a skirmish on the island
of Makatan. Many of his companions were massacred by the natives of Cebu. Those who escaped,
under the leadership of Juan Sebastian de Elcano,
sailed the one ship of Magellan's fleet still in a seaworthy condition on around the Cape of Good Hope
to Spain, this being the first circumnavigation of the
globe. This ship, the Victoria, arrived in Spain in
1524.
Although Magellan had taken possession of the
Islands in the name of the King of Spain, it was forty
years later that the first permanent Spanish settlement
was made. In the meantime Spain had sent out three
futile expeditions for their further exploration and
settlement.  Villalobos, whose expedition had left
Mexico in 1542, explored part of Mindanao, and gave
the archipelago its present name, which he spelled
Felepinas, in honor of Felipe, who later became Philip
II of Spain.
When Magellan's fleet anchored in Cebu harbor, in
52




History


53


1521, they found a trading junk there from Siam.
This, together with the knowledge the Filipinos
showed of surrounding countries, including China and
the Moluccas Islands, is interesting evidence of their
trading relations and geographical knowledge. Magellan's chronicler, Pigafetta, records that they found
the natives had dogs, cats, hogs, fowls, and goats.
They were cultivating rice, breadfruit, and ginger, and
had groves of cocoanut, orange, banana, and citron.
Elcano found the natives of Palawan enjoying cockfighting. Doctor Barrows concludes that there were
not over five hundred thousand Filipinos in the Islands
when discovered.
The conquest and settlement of the Islands was accomplished by the intrepid Legaspi. In the fall of
I564 his small fleet sailed from Natividad, Mexico.
His first settlement was effected on Cebu. Famine
later compelled him to go on west to Panay, where,
in 1569, he established his headquarters at Arrevalo,
near Iloilo. His expedition party comprised some of
the best sailors of the time.
Moro pirates from Jolo infested the interisland
seas. One of Legaspi's officers followed these pirates
to the island of Mamburao, northeast of Mindoro,
and after severe fighting destroyed their stronghold.
This brought the conquests to the entrance of Manila
Bay.
Manila was at that time a Mohammedan town under
the rule of two rajahs. In 1570 this town was captured
by Legaspi's chief officer, assisted by Legaspi's grandson, Juan de Salcedo. In I57I Legaspi himself moved




54


The Progressing Philippines


his capital from Panay and located it at Manila. He
founded the present walled city south of the Pasig
River. The following year he died, but his grandson,
only twenty-two years old, led conquering expeditions
into southeastern Luzon and captured all strongholds.
Then he led a force of forty Spanish soldiers around
the north coast of Luzon as far as Polillo, and back to
Manila via Laguna. In the meantime other Spanish
officers had made settlements in Mindoro, the Calamianes, and northern Palawan.
Thus, in 1572, the Philippines acknowledged the
rule of Spain, and there were Spanish settlements with
one or more missionary friars in each, on Cebu, Masbate, Panay, Mindoro, Palawan, the Calamianes, and
several settlements on Luzon.  This conquest was
quickly accomplished, because there were relatively
few Filipinos to resist the conqueror, who had the
best soldiers there were at that time in the world. The
naked bodies of the natives were unequally pitted
against the well-armored knights from Spain and
Mexico. Legaspi was a great leader, backed by a
force of equally great subordinate officers.  The
preaching and influence of the friars who accompanied
and cooperated with Legaspi was also a powerful ally
to the work of conquest.  The preaching of the
Catholic faith and baptism of converts proceeded almost as rapidly as the march of the Spanish columns,
and helped incalculably in rendering the established
settlements permanent.
Two years after the death of Legaspi, Limahong, a
Chinese pirate, with an expedition of sixty war junks




I2
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~~IQ:NE




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History


55


and four thousand soldiers attempted to capture
Manila. The expedition came near being a success.
Juan de Salcedo saved the day, and the Chinese were
eventually all but annihilated. The event indicates the
fighting valor of the few score of Spanish conquerors,
and also the odds against which they maintained their
settlements in the Philippines.
Juan de Salcedo died of fever at Vigan in 1576.
With his death the first period of conquest terminates.
It had taken eleven years to subdue and settle the
archipelago, from the southern Visayas to northern
Luzon.
The twenty-four years, till the end of the century,
saw the beginning of what was to characterize the
Spanish occupation of the Islands for the next three
centuries, viz.: Vain struggles with pirate expeditions
from the Moro Islands; frequent changes of governors, sent out either from Spain or Mexico; open
quarrels between the priests and friars and the government officials; and the exploitation of native tribes
for the enrichment of Spanish adventurers, officials,
and friar orders.
The governor exercised all but absolute power. He
was so far removed from those to whom he was accountable that he was a viceroy during his term of
office. A supreme court, or audencia, was established
before the end of the sixteenth century to help restrain
the power of the governor. The appointment of an
archbishop also tended to modify his absolute sway;
but the Spanish throne found it best to give him a
short term. Seldom in all Spain's sovereignty over




56


The Progressing Philippines


the Philippines did a governor stay in office as long
as five years.
The conquerors had so quickly subdued the coastdwelling tribes of the Philippines that for the next few
decades the governors became ambitious for wider
conquests, and actually had designs upon China, Cambodia, and Japan, in addition to the Portuguese territory to the south. Like all war lords, ancient and
modern, they had to have armies and navies. The
Filipinos were compelled to build them ships and then
row the galleys they had built. As soldiers they also
fought under Spanish officers, all for the glory of
Spain; or, more accurately, for gratifying the vain
ambition of the governor, for the time being, of the
colony.
The spirit of adventure and conquest that had first
brought the Spaniard to the Islands thus persisted for
many decades, to the great detriment of the Philippines. Their needless wars were expensive and a
drain upon the country. Both Spaniard and Filipino
were afflicted with poverty. Agriculture and other industries were little encouraged, famines and hunger
were frequent. Many of the best men lost their lives
on vain expeditions that only brought powerful enemies against the colony, including helpless natives and
Spanish settlements.
The conqueror himself instituted a typical feudal
institution which needs to be noted. For years at a
time the Spanish soldiers received no pay. To provide
for their living, as well as to allay their greed, which
was leading them to rob natives, Legaspi divided the




History


57


native population into large divisions called encomiendas. There were usually from three hundred to one
thousand men in such a division. Each encomienda
must support one Spaniard, who was called an encomendero. He ruled the encomienda, protected the
people from their enemies, and was to support a priest
and provide a chapel or church. He taxed the encomienda. During Legaspi's time each male native
between the ages of sixteen and sixty had to pay
yearly to his encomendero a bushel of rice and a piece
of home-made cloth two yards long and one wide.
Many encomenderos tried to get rich quickly by exorbitant means. False measures were enforced by military power, and much injustice resulted. The first
revolts against the Spaniards resulted from the encomienda system.
The friars took the part of the natives; made complaint of misuse to the throne; and secured edicts that
officially ended the encomienda system; the system,
however, eluded the law and perpetuated itself down
to the modern period. The encomenderos neglected
their contract to provide for the spiritual instruction
of their wards, thus arousing the bitter hostility of the
friars. Bishop Salazar returned to Spain with charges
that the encomenderos forced the dato to collect his
tribute for him, and failing in this, the data was placed
in the pillory and tortured till the greed of the Spaniard was satisfied. He stated that many of the datos
had died under such treatment, and that their wives
and daughters had been tortured along with them.
Zufiiga, in his history, tells us that in 1589 Cagayan




58


The Progressing Philippines


arose and killed many encomenderos. From here the
revolt spread to Ilocos, where the natives arose against
the tribute and slew six Spaniards at Vigan.
Manila became the port of clearance for all the trade
between China and Japan with Mexico and Europe.
Galleons were despatched every year, laden with silks
and all the commerce of the Orient, and brought back
Mexican dollars and soldiers and friars. The governor and his favorites controlled this rich trade, and
even though the term of office was brief, they were
commonly able to accumulate wealth.
Chinese artisans and traders were encouraged to
come to Manila in large numbers, and were a source of
much wealth for the governors. Colonies of Chinese
were established in Manila, outside of the walled city.
Fearful massacres occurred from time to time, in
which thousands of Chinese were heartlessly slain.
Most of the Chinamen were compelled to become
Catholics. The friars befriended them because they
were ambitious with their help to win China to the
Church.
The seventeenth century in the Philippines has been
called the era of the Dutch and Moro wars. Spain
and Portugal had wasted so much of their strength
fighting each other, east and west, that when the
Portuguese settlements in Malaysia came into the
hands of Spain the Spaniards were too weak to hold
them. The loss of the great armada that had sailed
against England, in I588, left England and Holland
the great sea powers for the next century. European
wars were forcibly felt in the far-off Philippines. In




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History


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I600 the Dutch admiral, Van Noort, brought his
fleet into Manila Bay, and was defeated only after a
great loss of life on the part of the small Spanish
army in the colony. The Dutch had just captured the
Portuguese colonies in the Malay archipelago, thus
coming into possession of Sumatra, Java, and the
Celebes, which they still hold.
Early in the seventeenth century the Spaniards fitted
out an expedition against the Dutch in the Moluccas
which succeeded.  The Spaniards retained control
over those islands till they were again lost to the
Dutch in i662. Expeditions from Batavia and from
Europe were repeatedly sent against the Philippines,
but the most the Dutch accomplished was the destruction of galleons and temporary victories of local
significance. Iloilo was repeatedly bombarded, but
never captured. Several times they came into Manila
Bay, but were repulsed. In Formosa they succeeded
in establishing Dutch sovereignty and maintained it
for a long period. From there they sought to contest
the Spanish monopoly of Chinese and Japanese trade.
While the Spanish historians lay stress on the importance of the Dutch wars, from the Filipinos' point
of view the ravishing of all the coasts by the Moro
pirates was far more significant and awful. These
pirates were the swiftest sailors in Eastern seas. Their
boats were small and, when pursued closely, they
would lower the sail and row off into the eye of the
wind, where the larger ship could not follow. Thus
they had no fear of the Spanish galleons or galleys.
Coming north from Jolo and Mindanao, with the




60


The Progressing Philippines


favoring southeast trade-wind, they would establish
themselves in some mangrove estuary as a base, from
whence by night sallies they fell upon the surrounding
coast settlements.  The sleeping natives would be
aroused to find their village on fire. Those who resisted were ruthlessly cut down.  The ones who
yielded were carried off into captivity-the aged and
feeble to be sold in the markets of Borneo to the Dyak
mountaineers, who used them in sacrifices to their
gods; the young and strong becoming slaves to cruel
Moro masters.
The Spaniards never suppressed these raids of
pirates until the coming of steam gun-boats in I850.
Expeditions were sent against the Moros; victories
over them were won in individual encounters; treaties
were made with datos, only to be broken, for the dato
had no honor for a treaty. The Spaniards could have
conquered the Moros, but their interest was always
drawn in other directions. The helpless Christian
Filipinos were left to suffer the brunt of their cruel
raids. The coasts of Panay, Negros, Masbate, and
southern Luzon, as well as the eastern Visayas, were
thus kept in terror and the population decimated. Industry was greatly hampered, and development delayed.  Mindoro was so terribly afflicted with the
Moro scourge that it has never yet recovered. It has
less population to-day than it had at the time of the
conquest. North Palawan and the Calamianes were
also terribly afflicted with pirates.
The only successful resistance to the Moros was
conducted by the friars.  They concentrated the




History


61


smaller coast barrios into towns and organized them
for defense, the friar himself often leading in the
hand-to-hand fight. Block-houses were built on the
headlands, where watchmen scanned the horizon and
gave warning of approaching danger. These old
block-houses are still to be seen on the coasts of the
Visayas. The most common subject of the dramas in
the cheap theaters in the southern islands to-day is the
so-called moro-moro, a tragedy involving capture by
pirates and release by heroes and saints.
Another event of importance during the seventeenth
century resulted from the overthrow of the Ming
Dynasty in China by the Manchus. During the
change of power and consequent disorders there, a
Chinese adventurer, Koxinga, raised a pirate army in
south China and drove the Dutch out of Formosa. He
then sent an ambassador to Manila demanding the
surrender of the Islands to him. The colony was weak
and unprepared for defense, and consequently terrified. There were twenty-five thousand Chinese living
in Pari-an, north of the Pasig River, in Manila. Fearful lest these Chinese cooperate in the designs of
Koxinga, they were all ordered to leave the Islands.
Unable to do so at once, and fearful of massacre, they
arose in rebellion and assaulted the city of Manila.
The result was a terrible massacre, which cost the
lives of twenty-two thousand of the Chinese; the remaining three thousand built frail boats and fled to
Formosa. The death of Koxinga occurred before his
expedition reached the Philippines.
The century between 1663 and 1762 is well named




62


The Progressing Philippines


the century of obscurity and decline. The Philippines
lost all political significance as a colony. They were
profitless to Spain. Spain's part in the conquest of
the far East was over. Henceforth the colony was to
be only a missionary establishment in control of friar
orders. The Inquisition showed its teeth with destructive fury in the long-standing quarrel between
friars and governors. Governor Diego de Salcedo
lost his life at the hands of the inquisitors in 1667.
His successor, Vargas, exiled the archbishop to
Cagayan. The Dominican order retaliated by excommunication. The supreme court replied by exiling the
provincial of the Dominican order from the Islands.
So the bitter struggle went on for decades.
Further, there were fierce struggles between the
archbishop and the friars, and between the different
friar orders. All classes were drawn into the unhappy dissensions. The moral tone of the colony
rapidly declined. Lawlessness went unpunished, corruption flourished. Newly arrived governors found
the treasury empty, the funds in the hands of influential citizens of Manila.
In I7I7 Governor Bustamente arrived. He was a
vigorous officer, and immediately set about to put the
colony in good governmental form. His genius for
practical administration soon had the prisons full of
the guilty, and reforms were under way throughout
the colony. But the friars organized reaction, led
a procession to the palace at midnight, and murdered
him in cold blood. The Spanish throne ordered investigations, which were made, but the criminals were




History


63


of such high influence that punishment never reached
them.
During this period commerce was paralyzed. The
trade centering at Manila was conducted solely in the
selfish interest of Spain; the commercial development
of the colony was not even seriously considered. Foreigners were not allowed to share in this trade. Spain
monopolized all trade that crossed the Pacific, and
forbade the colony even to trade with South America.
During this century the condition of the Filipino
was perhaps quite as prosperous as it had been during
the preceding century of Spanish imperialistic ambitions. The administration of the provinces fell almost entirely to the friars. In the struggle between the
friars and the State, so far as controlling the Filipinos
was concerned, the friars won.
From this time till I896 we find the friars practically established as rulers of the colony, locally in the
provinces if not officially at Manila. With this gaining of political supremacy came a manifest decline
in missionary zeal. During the eighteenth century,
while the other friar orders were so bitterly wrangling among themselves, the Jesuits alone were active
in missionary service on the frontiers, including the
Moro country. The sloth and inactivity of the other
orders placed the secular and religious activities of the
Jesuits in high contrast, and helped bring down upon
them their later exclusion from the colony.
This century was brought to a dark close for the
Spaniard by the capture of Manila by the British.
Spain and England were at war, to the great discom



64


The Progressing Philippines


fiture of the Spaniard, but the Philippine colony knew
nothing of it till Manila was stormed by the British.
By the treaty of Paris the next year, I763, the Philippines were returned to the Spaniard.
For the next fifty years we find a spirit of energy
characterizing Spanish rule in the Islands. Several
able governors followed in the wake of Anda, who
had established a capital in Bulacan during the British
occupation of Manila and refused to recognize their
suzerainty. The Jesuits were excluded from both
Spain and the Islands, charged with favoring the
British. The spirit of political reconstruction, which
was abroad in the world at the close of the eighteenth
century, marked by the establishing of a republic in
the New World and by great upheavals in the Old
World, was felt in the Spanish rule of the Philippines,
which temporarily became progressive.
A strong navy was sent to the colony. New means
of defense were provided. Agriculture was promoted.
Silk and cotton culture was revived by government
help. And to finance the government of the Islands,
the tobacco monopoly was organized. This increased
the production of tobacco many fold and yielded large
revenue, but aroused deep resentment because it was
oppressive.
The Moro pirates continued their ravages, and
grew so bold as to extend their expeditions even to
Aparri in north Luzon. Even powerful European
and American merchant ships were scuttled by Malay
pirates in the Straits of Borneo. Filipino captives
were for sale in all of the slave markets of the Malay




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History


65


archipelago.  The government organized a light
mosquito fleet to protect the Islands, but it was not
effective.
During this period a scientific survey of the coasts
of the Islands was made, and new provinces were organized among the wild mountain tribes, furnishing
new outlets for both government and friar energy.
There were revolts of considerable dimensions against
Spanish oppression, but the Filipinos were not enough
united to hold together, while the Church and State
cooperated in any crisis which threatened both.
The last half-century of Spanish rule was a period
of economic and social progress. Manila was opened
to foreign trade in I837. Manila hemp, tobacco,
sugar, and coprax soon became staple articles of export, bringing wealth to the Islands. Coffee culture enriched the provinces of Batangas and Camarines.
During the sixties, Iloilo, Cebu, Zamboanga, and Sual
were opened to foreign trade. European and American firms established themselves, brought capital for
investment, and developed industry.
The Spanish Government labored conscientiously
at the task of reforms in the colony. There were two
insuperable difficulties-Spanish quixotism, and the
reactionary friars. Cervantes drew indelibly the lineaments of the Spaniard's weakness in the character of
Don Quixote. The Spaniard is an idealist, with great
theories and poor practical results therefrom. Vested
interests in the colony, centering with the friars, yielded
slowly to reforms. Education was promoted for the
landlord class. The Jesuits were allowed to return
E




66


The Progressing Philippines


in the fifties, but were compelled to confine their activities to the conversion of the Moros, and to educational and scientific work in Manila. They established
a normal school and the university of Santo Tomas.
Printing-presses were gradually multiplied, and progressive ideas disseminated among the favored class
of Filipinos.
The friars had become wealthy landlords, and were
wont to use despotic power in the pueblos which they
served as curates. Their chief activities during this
period were repressive. They seemed insanely jealous of the Filipino coming to either development or
power. Rebellion against the friar was the inevitable
result.
The opening of the Suez Canal, in I868, brought a
large immigration of Spaniards, who settled as traders and planters. These Spaniards sided with the
friars in jealousy of the natives and resistance to their
education and political advancement.  Their own
mestizo children, however, were Filipinos, and led the
revolutionary spirit and movement. The issue fulfils
the old adage, "Whom the gods would destroy they
first make mad." Our sympathy must not be denied
the individual Spaniard of the official class, who sought
to promote Filipino progress toward political and
social power.
Religion and politics were closely entangled in the
Cavite rebellion in I873. The inquisitional methods
were drastically applied in the execution of three
Tagalog priests-Gomez, Burgos, and Zamora. This
premature uprising was put down with so bloody a




History


-67


hand that the revolutionary spirit of the Filipino
leaders had to be inculcated through secret organizations for the next three decades.
During these last thirty years of the nineteenth century, the Filipinos made remarkable progress in spite
of friar repression.  School opportunities were improved by them    throughout the provinces.  The
brightest children of the landlords were educated in
Europe, as well as in Macao, Hongkong, and Japan.
Spanish masons organized freemasonry in Manila,
and it spread through upper-class Filipinos to the
limits of the civilized tribes.
General Weyler's outrages in the Islands before he
was sent to Cuba was one of the several causes that
gave rise to the great rebellion of I896. It was an
opportune time to rebel. Spanish troops were tied up
in Cuba. The uprising suddenly burst with destructive violence. Many friars were captured and tortured. Spanish power in Luzon was so badly broken
that, but for the timely arrival of thousands of troops
from Europe, Spanish power in the Islands would have
been thrown off.
The Spanish armies soon had the sullen Filipino
rebels overpowered, and would have controlled the
situation but for a murderous eruption of the bitter
spirit of the friars.
On December 30, I896, Jose Rizal was cruelly
executed. Rizal had been reared on a friar-owned
plantation in Calamba, east of Manila. After completing the courses of study offered in the Jesuit
schools, he went to Europe, where he took rank as a




68


The Progressing Philippines


brilliant student in universities in Spain, France, and
Germany. While there he wrote two books, "Noli me
Tangere" and "El Filbusterismo," exposing in a
vivid way friar iniquities in the provinces. Returning
to Manila in the early nineties, he was seized and
exiled to Mindanao. Later he applied for surgeon
service in Cuba with the Spanish army, and on his
way thither with a commission he was arrested by
cable while his ship was at Barcelona, brought back
to Manila, tried in a friar-dominated court, condemned to death, and shot on December 30, I896.
This was the match that fired the great revolution that
extended throughout the provinces. Rizal, already
honored by Filipinos, became a hero as well as a
martyr, and took first place among Filipino patriots.
Emilio Aguinaldo, of Cavite, soon made himself
leader of the revolution. His band of rebels captured
a friar estate at Imus, fourteen miles south of Manila.
Here they captured thirteen friars. Some of these
were slowly cut to pieces and burned alive. The Spanish general soon had twenty-eight thousand fresh
troops from Europe in Manila. Aguinaldo was driven
out of Cavite province, but the rebellion spread
through the Islands.
Then happened the thing always happening in the
Philippines-a new governor-general arrived from
Spain. His name was Rovira, and he wanted peace
at once and at any price. The Spanish Government
was burdened to the limit of its power maintaining
two hundred thousand soldiers in Cuba. His ambassador met Aguinaldo and his generals at Biac na




History


69


Bato in August, I897. A treaty of peace was concluded with the following terms:
Aguinaldo and his generals were bribed to leave
the country after surrendering their guns and forts.
The Spaniards agreed:
I. To pay Aguinaldo and his generals eight hundred thousand pesos, and later to reimburse Filipino
property-owners whose property had been damaged by
the fighting to the amount of nine hundred thousand
pesos.
2. To send all friars away from the Philippines, or
else compel them to live in convents in the cities.
3. To grant Filipinos representation in the Spanish
Cortes.
4. To judge Filipinos and Spaniards by the same
laws, and to give Filipinos high positions in the government service.
None of these promises was in good faith, nor were
they kept, other than that of the first payment to
Aguinaldo. He received the money and took it to
Hongkong, where, according to reports, it was lost
in gambling. The Spaniards had promised amnesty
to all who had shared in the rebellion, but straightway set about wreaking dire vengeance upon them,
exiling and executing them  and confiscating their
property. From long experience with Spanish promises for reform, this was what Aguinaldo and his
patriots knew would be the case.
In March, I898, the insurrection was renewed, beginning in Cebu. The Spanish army, with the help of
a native regiment, won in the battle of Cebu, killing




70         The Progressing Philippines
more than a thousand Visayans. But the provinces
were thrown into revolution by the event, and in that
condition of affairs Admiral Dewey found them in
May, I898, when he destroyed the Spanish fleet in
Manila Bay.




ir M **ethodis Churh, ManlaKn eiaL
Mehois     wome  workers" i.;:'*:;  the' Phip'ns  go8,';*




It




CHAPTER V


The New Epoch
IF ever a country had forfeited its right to govern a
colony, it was Spain. America was at war with
Spain in Cuba in the name of outraged humanity.
On the first of May, i898, Admiral Dewey steamed
into Manila Bay and made straight for Cavite, the
Spanish naval base. Within a few hours he had destroyed the Spanish ships, which, like the historic
armada of old, had been baptized with holy water and
blessed by the archbishop the day before, but all in
vain against modern projectiles. Six hundred Spaniards were killed, without the loss of one American.
Manila, ten miles away, was thrown into confusion.
The Spaniards, headed by Governor Augustin and
Archbishop Nozaleda, made an urgent appeal to the
Filipinos to help them drive the Americans out of
the Islands. They told them the Americans would
take away their liberties and enslave them; that this
Protestant nation would destroy their churches and
uproot Christianity. In the past, when Spain wanted
the Filipinos to help against her enemies, the Dutch and
the English, she had called the Filipinos " Brothers "
and " Spaniards "; then after the wars were over she
had called them "Savages" and " Carabao."   The
false promises of Biac na Bato were still fresh in the
Filipinos' memory. Consequently, they only mocked
71




72


The Progressing Philippines


at the appeal of the Spaniard, and refused to fight the
Americans.
The Americans allowed Aguinaldo to return to the
Philippines from Singapore. Individuals helped him
secure arms. He at once issued to the Filipinos a
proclamation, saying: " Wherever you see the American flag, there flock in force. They are our friends."
Why did Dewey remain in Manila Bay after destroying the Spanish fleet? Because there was a Spanish army of unknown strength in Manila. He might
have destroyed the city by bombardment, but that
would have been contrary to civilized warfare, which
respects the non-combatant. He chose rather to await
the arrival of an army from America. He further
feared the insurgents would capture the city and massacre the inhabitants. America and Spain were at
war, and Admiral Dewey could not leave Manila with
its Spanish army.
Aguinaldo proclaimed himself military dictator, and
established his revolutionary government at Cavite.
In August, i898, an appeal was sent to the nations
to recognize this government, but none ever recognized it. The dictatorship was not representative of
the provinces, and only included two or three provinces in Luzon.
Ten thousand American troops were on hand in
August, and Manila was captured on the thirteenth
of the month. Very few Americans were killed. The
Spaniards were dispirited, fighting only enough to save
their honor before capitulating. An army of fifteen
thousand Filipino troops was on hand, eager to share




The New Epoch


73


in the capture of Manila, but they were not allowed to
do so. It was America's fight with Spain, and as such,
General Merritt was responsible for the treatment the
Spaniards should receive. It was feared the Filipino
soldiers wished to loot the city and avenge themselves.
On the very day before the capture of Manila, the
protocol had been signed whereby hostilities should
cease, pending the arrangement of terms for the peace
of Paris. Owing to distance, the news of the protocol
did not arrive till after Manila had surrendered.
Denied a share in the capture and " loot " of the city,
Aguinaldo and his counselors became increasingly suspicious and jealous of the American policy in the Islands. By December, I898, six thousand, five hundred
more troops had arrived from America. Now came
the news of the terms of the treaty of Paris, whereby
Spain ceded to the United States the Philippine Islands, and received in return $20,000,000 for government property in the Islands. This payment had been
agreed in order to assuage the wounded pride of the
defeated Spaniard, and make possible a speedy termination of the war.
Up to this point the relations between the Filipino
and American armies had been friendly. When the
terms of the treaty of Paris became known to the
Filipino leaders, they became filled with the bitterest
suspicions of the Americans' motives and purpose.
President McKinley issued an order to General Otis,
then in command in Manila, declaring that American
sovereignty must be recognized immediately and unconditionally. His counselors thought that a firm




74


The Progressing Philippines


declaration of this kind would be accepted by the
Filipinos, and that they would not dare resist.
America's intentions were to deal with the Filipino
with great liberality. Subsequent events have proved
that to the entire world. Messages and a commission
sought later to convince the Filipinos of this motive.
But their experiences with the false promises of Spain
had disqualified them to accept any protestations of
an unselfish motive.
Personal ambitions on the part of the Filipino leaders in Luzon were tremendous factors in precipitating
the troubles that ensued. Patriotism must be loosely
defined to apply it to the complex motives dominant
with that ambitious group of Spanish-trained dictators. Accustomed to the vacillating policy of Spain,
they were incapable of believing in the firm purpose of
America to carry out the spirit of President McKinley's instructions.  In their ambitions they were
mightily reenforced by the activities of the anti-imperialistic party that sprang up in America. This encouraged them to plunge the Filipinos into war with
the only power responsible before the world for maintaining sovereignty in the Philippines.
They planned to take the initiative in a great battle
that should destroy the city of Manila and exterminate
the American army. The fight, however, was precipitated by an American sergeant, who shot a Filipino
lieutenant because he refused to halt when challenged
by the sentry guarding the San Juan bridge. The
sentry's shot was soon answered by a signal gun from
the Filipino lines surrounding Manila. This hap



The New Epoch


75


pened on the night of February 4, I899. Forty thousand Filipinos were in the lines around the city.
During all the rest of the night a fearful battle raged
about Manila. Accomplices of the insurgents within
the city set it on fire in scores of places. The Americans were kept more than busy fighting at the same
time against the fires and the charging hordes of native
soldiery.
Three concerted attempts were made to carry the
city by fierce charges following the main avenues of
entry from the north, east, and south. All were repulsed with great loss of life. They had failed rightly
to estimate the resources and fighting quality of the
American soldier. When the morning of the fifth
broke, the Filipino line of attack had been thrown back
at every point, and the American positions had advanced to Calumpit on the north, the Maraquina Valley on the east, and Passey on the south.
During the night Aguinaldo had launched a declaration of war against the United States and sent it
through the provinces. The next day, when the Filipino officers made overtures of peace, they were not
accepted as sincere, largely because of this declaration
of war and its publication far and wide. President
McKinley's instructions were not ambiguous. Officials
representing him at the front were convinced, and
rightly, that only by prosecuting the war to a finish
could a lasting peace and prosperity for the Islands be
established.
During the following months, Tagalog leaders
visited the Visayan Islands and the insurrection spread




76


The Progressing Philippines


through the provinces. The American army in the
field pushed the campaign with as much vigor as possible, and soon had pushed the insurrecto forces into
the mountains.  Henceforth, the fighting, while it
lasted, was only a guerilla warfare. Aguinaldo's capital at Malolos retreated to the north, and on November
Ii, I899, the Tagalog generals held their last council
of war in Luzon, after which they hid in the mountains
till finally captured some months later. The harrowing
details of the prolonged fighting, lasting two years in
all, need not be recited here.
As American officers came to know the country and
the people better, it became relatively easier to supplement fighting with diplomacy. One by one the recalcitrant insurgent officers, long since convinced of the
quixotism of their rebellion, and of the invincibility of
the American army, were induced to surrender. Many
of them were at once made governors of provinces
organized under military law.
Possibly never before had a great army been given
so diverse a task as the one devolving upon the American army in the Philippines. While pacifying the
provinces as expeditiously as the jungles and seasons
permitted, they established a complete civil government; and conducted courts, custom-houses, postoffices, and schools for the Filipino children. Great
godowns in the commissary department in Manila were
filled with all kinds of school supplies, including books,
charts, pads, pencils, etc. Commanding generals were
also departmental superintendents of education; examinations were held, and soldiers qualifying were




The New Epoch


77


detailed to teach schools. In the fall of I900, when
Mr. Taft and his companions of the second civil commission arrived in Manila to take over the administration of the Philippines, they found a school system that
needed little radical changing to meet their own plans
for the education of the Filipino children.
In July, I9oi, Governor-general Taft was inaugurated, and civil control took the place of the temporary
martial law and military regime.
Those who feel that there was no need of fighting
between the Americans and Filipinos, and who claim
that diplomacy might better have been resorted to than
arms, little know the temper of the Tagalogs who
headed the provisional revolutionary government, and
are also blind to the lawless conditions existing
throughout the provinces. Diplomacy had no value
until the hopelessness of resisting American sovereignty had been fearfully demonstrated. While it is
certainly true that a majority of the Filipinos throughout the provinces preferred diplomacy to fighting the
United States, they were not the Filipinos in power;
and they were at the mercy of their leaders, who had
to be compelled by defeat to be diplomatic.
Some may still believe that the United States had no
right to become involved in Philippine matters in the
first place. Only two other options were possible:
/ Either that they let some other ambitious power take,  the Islands as a colony, or else by international agreement insure their neutrality and then leave the Filipino
to work out his own problems. The former course
has the advantage of being practical. The latter would




78


The Progressing Philippines


have been purest barbarism, entailing awful retrogression even from the culture attained under Spanish
rule. It would also have involved incalculable suffering
for the helpless tawos.
Liberty and independence are no boon to mutually
suspicious and warlike tribes without a common language, and with little common interest, and the heirs
of such culture as the Filipino has received from the
Spaniard. Even countries like Cuba and Mexico manifestly need help to maintain law and peace; the Philippines, with no common language, with a heritage of
superstition, ignorance, and sloth that can only be
remedied by decades of careful and patient teaching,
could never progress if left to their own ingenuity at
the cultural stage in which they were when Spanish
suzerainty came to a close.
As to the motives and capacities of the so-called
patriot leaders, while nothing can be gained by impugning them now that a lasting peace and progress
has been established, it is pathetic that so many cultured Americans persist in a doctrinaire judgment
that, with its credulity, attributes to those leaders a degree of patriotism they never dared claim for themselves. Let it not be forgotten that Aguinaldo sold
out his patriotism at Biac na Bato for a miserable pittance, which he failed to divide with his generals; that
his ambition for preeminence did not stop short at the
assassination of Andres Bonifacio and of General
Luna. On the flight from pursuing American officers
in the mountains of Luzon, his physician, Simon Villa,
who kept a diary, made this entry on March I6, 900oo:




6~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
~~~~~~~~~~~~~ 6~~~~~~~~~~~~~~~~~~~~~1 




I       v I. a,,*
14      fl         I. e    t




The New Epoch                  79
After supper the honorable president, in conversation with
B. and V. and Lieutenant Carasco, told them that as soon
as the independence of the country was declared, he would
give each one of them an amount of land equal to what he
himself would take for the future use of his own family; that
is, he will give each one of the three gentlemen thirteen thousand, five hundred acres of land as a recompense for their
work. In all probability they will be located in the San
Jose Valley in Nueva Ecija.
In such a way the Spanish conquerors divided the
land among the encomenderos.      These "patriots"
were but the quixotic and selfish children of the Spanish conquerors, whom they could but imitate. The
barrio peasants testify that these officers were vastly
more cruel and bloody than the worst Spaniards had
ever been. They compelled the peaceful population to
give them food and money. Fire, torture, and assassination were freely used to compel their fellow countrymen to support this hopeless war. The deeds of
these men and their generals make one of the saddest
and bloodiest pages in all Filipino history. In the
island of Panay, the charging Americans found the
trenches full of Visayans with their throats cut from
ear to ear by their officers, because they would not continue the hopeless fight. The barrio people of Iloilo
province, who have since become Protestants, still declare that if the Americans withdraw from the Islands,
they will all be slaughtered by their vengeful former
generals.
In Negros, soon after the American occupation, an
independent republic was established.  The leaders
were as capable as any men in the Islands. Tagalog




80


The Progressing Philippines


officers were refused a landing on this island. After
a short experience with independence, on their own
initiative they sent a delegation to Manila praying
the Americans to send troops to protect them. Gen.
J. F. Smith was despatched in response to this request.
A splendid opportunity was given them to demonstrate
what could be done by a government wholly planned
and conducted by Filipinos, with protection from outside enemies insured by American troops. The legislative body spent all the taxes on salaries for the officials, in good Spanish style. The police preyed upon
the people instead of protecting them. The people became dissatisfied with their leaders and could find no
better ones. It was a republic only in its empty name.
Nothing could more clearly show the inability of the
Filipino to govern himself. Here was a homogeneous
province with a single dialect, a rich sugar-growing
island with ample wealth, and that wealth had secured
the inhabitants of the island more culture than could
be found elsewhere in the Philippines, outside of
Manila; and yet the province was soon in rebellion,
robbers raided the plantations, there was neither law
nor order till the American soldier enforced it, and
during the brief experience of self-government a great
deal of plantation property was destroyed. It was
early evident that the people had no confidence in their
leaders, and the leaders no confidence in each other.
The only confidence that appeared to obtain was the
confidence that each official would enrich himself at
the cost of the province. To-day Negros is content
with American control.                 I
la




The New Epoch


81


The American sovereignty once established, Governor Taft took up the task of reconstruction in accordance with his now   famous shibboleth, "The
Philippines for the Filipino." Since first making that
declaration, he and his successors and their counselors
have consistently worked to these six ends:
I. To keep the natural wealth of the Islands for
the Filipinos.
2. To give government positions to Filipinos as
fast as fit persons could be found for the service.
3. To allow the Filipinos as much self-government
as they could exercise to their own advantage.
4. To give speedy and equal justice to all classes.
5. To bring the public school within the reach of
the country barrio as well as the large towns, and compel school attendance.
6. To promote the industrial and commercial development of the Islands as fast as consistent with the
foregoing principles.
Unlike the quixotic Spaniard, the practical American has thus far accomplished what was undertaken.
The Insular Government, organized in I9OI to take
up this great task in the Philippines, early attained a
high degree of efficiency. In addition to the governorgeneral and the executive secretary, there are four
departments, with an American at the head of each:
The Department of the Interior, having charge of
the non-Christian tribes, and comprising in addition
six bureaus: the Bureau of Health, of Forestry, of
Science, of Lands, of the Weather, and of Immigration.
F




82


The Progressing Philippines


The Department of Commerce and Police, having
charge of the constabulary, and comprising six bureaus: the Bureau of Public Works, of Navigation, of
Posts, of Coast and Geodetic Survey, of Labor, and of
Railways.
The Department of Finance and Justice, having
charge of the supreme court, and comprising the four
bureaus: of Justice, of the Treasury, of Customs, and
of Internal Revenue.
The Department of Public Instruction, having
charge of the bureaus of Education, of Agriculture,
of Supply, of Prisons, and of Printing and Engraving.
The Department of the Interior is taxed with the
problems furnished by the wild tribes. Progress is
slow in changing their condition. A maximum demand is made for tact and diplomacy in dealing with
their superstitions and prejudices. One of the largest
gains of the first decade of this department's work has
been the acquiring of accurate information needed as
a basis for systematic procedure in their behalf.
The Bureau of Health is also confronted by widespread superstition and prejudice, which interferes with
every attempt to deal effectively with the epidemic
contagions and their causes. Beriberi has been deprived of its terrors since the discovery of its dependence upon the use of polished rice. Quarantines have
been effective in confining cholera and bubonic
plague to limited localities. A Pasteur institute furmnishes free treatment for suspected cases of rabies;
and materials for treatment, with full instructions to
physicians) are sent out free to all the provinces. The




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The New Epoch


83


Manila General Hospital, with its companion institution for the southern islands in Cebu, affords free surgical treatment for all needy cases in the archipelago.
Government officials throughout the provinces are on
the watch for cases that need surgical treatment, and
the government furnishes free transportation to and
from Manila to all such patients who require it.
Large quantities of quinine and other drugs are furnished free to missionaries and others competent to
administer them to sick natives throughout the provinces.
There are about two thousand, five hundred lepers
isolated on Culion under government care and support.  The number of lepers is rapidly decreasing
throughout the Islands, and it is believed that within a
few years the danger from this disease will be negligible. Ten years ago lepers were a common sight on
the streets and begging in the markets. The Antituberculosis Society has been promoted, and progress
is being made toward informing the people 'as to
methods of preventing and fighting the disease, which
is a common plague of the Filipino. Manila is rapidly
becoming a sanitary city. During the past year one
million, one hundred and sixty-seven thousand, nine
hundred and eighty-four vaccinations were administered.  Smallpox is ceasing its ravages during the
dreaded hot season. A large corps of Filipino men and
women nurses is being trained for the work in the
health service. No form of disease nor of needless
suffering on the part of the people throughout the
provinces fails to receive earnest scientific attention.




84


The Progressing Philippines


The prejudices of the people against vaccination, treatment, and precautions of a sanitary nature are vanishing.
The Bureau of Lands has had the conduct of the
sale of lands bought from the friars. Seventy per cent
of the price paid for these lands, $6,ooo,ooo, has already been received from the tenants to whom they
were sold in severalty. Government-guaranteed titles
are made possible to all landowners, enabling them to
borrow money for promoting agriculture at lower
rates of interest.
The Department of Commerce and Police has promoted extensive public works, including harbor improvements, clearing the channels of navigable rivers;
provincial capital buildings; hundreds of miles of
splendid macadam roads through the more populous
provinces; artesian wells for the large towns that had
no water supply that was sanitary; railways across the
island of Panay, another the length of the island of
Cebu, and a system reaching out in all directions from
Manila; a system of post-offices that conducted a postal
savings-bank four years before it was taken up in the
United States; a system of lighthouses that operates
one hundred and forty-two lights, fifty-six beacons,
and one hundred and twelve buoys, employing one
hundred and seventy-seven keepers, twenty-four apprentices, and eighty boatmen-all Filipinos. The
same Bureau of Navigation maintains a fleet of fortyfour vessels. Their swift cutters afford transportation to civilians and for cargoes to many islands and
ports to which commercial interisland lines do not




The New Epoch


85


yet reach. A cable-ship is also maintained, and all the
provinces have telegraphic intercommunication.  A
new wireless service augments the cable service, and
serves to warn cities and shipping in the line of impending typhoons.
The Department of Finance and Justice has control
of the system of revenues that entirely finances the
Insular Government, and enables it to report a credit
balance each year. The entire bonded indebtedness of
the Philippine Islands for all their expensive and extensive improvements under the new regime is only
$I2,000,000, which gives a per capita debt of $I.50,
and a per capita interest payment of six cents. The
annual budget of less than $14,000,000 is provided by
the Insular Government's revenues.
The Department of Education has maintained, since
I9OI, a force of approximately one thousand American
teachers in the Islands each year. These, with the force
of native teachers, total nine thousand and eighty-six
teachers reported for last year. There is an enrolment
of six hundred and ten thousand, four hundred and
ninety-three children in the public schools. The number has increased each year, and crowds the capacity
of the schools and of the teaching force. There are
thirty-five high schools, two hundred and forty-five intermediate, four thousand, one hundred and twentyone primary schools; there are six arts and trades
schools, twenty-three manual-training shops, seven
normal schools, three agricultural schools, one commercial school. The University of the Philippines was
organized in I9I I, and now includes the following col



86


The Progressing Philippines


leges: College of Liberal Arts, College of Medicine and
Surgery, College of Agriculture, College of Veterinary
Science, College of Law, College of Engineering, and
School of Fine Arts. Its total registration in all departments consists of one thousand, two hundred and
twenty students. Fifty-seven per cent of the graduates
from Philippine high schools entered the university.
All teaching in Philippine schools of all grades is
done in English. For the first time in their history,
the Filipinos of all social classes are learning a common language, and the very one best qualified to equip
them for intercourse with the outside world, and afford access to the best literature and science.
The Chief Justice of the Supreme Court is a Filipino.
Four of the nine members of the Civil Commission,
which acts as the upper house in Philippine legislation,
are Filipinos. The Filipino people are represented by
the Philippine Assembly, which is elective, the delegates being apportioned to population. The governorgeneral and four members of the Civil Commission are
appointive from Washington. When the time comes,
a Filipino governor-general will for the first time be
the Governor of the Philippines.
The Filipinos to-day exercise a high degree of autonomy. For ten years they have enjoyed a large
measure of self-government. Each province is governed by a Provincial Council of three members: the
Governor, elected by the voters of the province; the
Treasurer, appointed by the Department of Finance
and Justice; and the so-called Third-member, elected by
the province. Thus two out of the three are Filipinos in




The New Epoch


87


all cases, and the treasurers are Filipinos when capable men for the place are available. The presidents of
the municipalities are elective and are Filipinos.
There is a Filipino justice of the peace in each community, appointed by the Judge of First Instance for
the district.  Filipino policemen enforce the law.
Filipino constabulary soldiers, officered in part by
Filipinos, maintain law and order on the frontiers, and
hold the mountain provinces and wild tribes in control.
Some of the judges of the Courts of First Instance are
Filipinos. It is significant that most of the auditors
of municipal accounts are Americans, and that they
have a task as difficult as any officials in the Islands.
The Filipinos respond reasonably well to the splendid opportunity given them for education, and the development of their natural resources. Their Spanish
training and quixotism are still in evidence, and will
be for a long time to come. Malay and Spanish institutions persist, and will modify the institutions America seeks to develop for the Filipino.
An incalculable amount of hard work has been done
for the Filipino. Most American officials have thrown
themselves into the task in a commendable and unselfish spirit. Many, like Governor Forbes, have gone to
the Islands at a personal sacrifice, to put the prime of
their powers into the doing of the task.
The decade of civil government has demonstrated
that the task has been rightly conceived and wisely undertaken.  Political impatience, on the part of both
Filipinos and Americans, is inevitable. The conviction grows upon all who take the pains to become in



88


The Progressing Philippines


formed, as it does upon all who have lived and wrought
in the Philippines, that the task must be completed
essentially along the very lines on which it has thus
far been conceived and undertaken. It is a matter of
increasingly common consent that the Philippines are
for the Filipino, and that America's function there is
an unselfish one; that the Filipino is capable of selfgovernment when his culture reaches the grade selfgovernment implies; that republican institutions, with
some necessary adaptations, will fit the Malay as well
as the American; and that the one road to the realization of what both Filipino and American people desire
and demand is the long road of culture. Such splendid work as the Insular Government has accomplished
during the past decade is what the Philippine problem
needs for its solution, not fiat legislation. The new
epoch in the Philippines has come, but only its dawn.
The full splendor of the light is waxing. The Filipino
is being swept on toward autonomy as fast as he is
capable of traveling. His progress is as rapid as it
could possibly be and remain healthy.




Train on rajir ad crossng, Pan y.
o crete b Age between II do and Jam. A type of the bfdgework
conducted by the In ular Gov mm nt
/




Ir




CHAPTER VI


Romanism in the Philippines
M       ISSIONARY zeal was strangely blended with
ambition for conquest and greed for gain in
the Spanish conqueror and his successors.
Missionary zeal was not confined to the friar;
it was felt by the soldier and civilian as well. They
fought off the Dutch and English with a double
energy, to save their wards from the contaminating
influences of Protestant powers. In spite of all their
zeal for the Catholic Church, their absolute power over
the Islands was destined finally to be broken by a child
of the same reformation the Inquisition had fought
away from Spain and her colonies. Such is the irony
of fate for all who struggle against the historical
movement for liberty and progress.
The Spaniard was tremendously in earnest in his
religion. His zeal was worthy of a better cause, and
of a truer gospel. The friar shrank back from no
sacrifice in the line of missionary duty. The hardships of the voyage from Spain to the Islands, by way
of Mexico, are proved by records like this one:
In 1575 Herrera went back to Spain to enlist more missionaries for the Philippines. He secured forty Augustinians and several Franciscans, and started back with them.
The hardships of the voyage were so great that they all
became exhausted and ill. Only six of those who had left
89




90


The Progressing Philippines


Spain were able to go beyond Mexico. These six, with three
others who joined them in Mexico, had nearly reached Manila
when they were wrecked by a typhoon. With great difficulty they reached a neighboring island, where they all, including Herrera, were killed by savage natives in I576. The
following year twenty-four other friars came out to take up
the work they would have done if spared.
From the Philippines as a base, they sought to convert China. When the Chinese would not permit them
to enter China, Albuquerque, a successful Augustinian missionary, learning that the Chinese would buy
slaves of any nationality, offered himself as a slave to
the captain of a Chinese junk, eager to carry the Cross
into China, even in bonds.
Urdaneta and his five friar companions, who accompanied Legaspi in I564, scattered themselves over the
Islands as fast as settlements were made, at the imminent risk of their lives. They and their successors
were commonly stationed in a distant settlement,
scores of miles from the nearest Spaniard, to struggle
alone with the fevers and other diseases of the country, while they wrought single-handed for the conversion of Filipino tribes. They learned the native dialects, prepared catechisms, and within a decade had
baptized converts by the scores of thousands.
These friars were the first to raise a protest against
the injustice of the encomenderos. The power of their
scathing rebuke was felt in the Cortes and in Rome,
and deserves part of the credit for the humanitarian
clauses in the " Laws of the Indes," and in the edicts,
notably the one against slavery in I591. While not
all of their fight with the government officials was




Romanism in the Philippines


91


motived by a moral sense outraged by greed and injustice, such was often the case.
As a rule, the friars went to the Philippines for life.
They could only return to the Spanish Main and to
Europe by order of their provincial. Hundreds of
their worn-out bodies are buried in the Islands. They
never shrank from paying the full price of hardship
involved in doing their missionary task as they conceived it. Not infrequently they were captured by
Moro pirates and carried off to unknown shame and
torture. Such a price did they pay for the redemption
of the Filipino!
But there are two sides to any great and complicated
question like the friar question. In the interests of
the new epoch, and of fulfilling the work the friar began, we are duty-bound to look at both sides.
The American intervention for the first time opened
up the Philippines to the Protestant missionary. Before I898 neither Protestant missionary nor Bible had
been tolerated in the Islands. The question has since
been raised as to the justification of Protestant work
in the Philippines. The question is heard: " Why not
concentrate missionary energy on the pagan fields?
The Filipino is already a Christian. Why complicate
matters by taking Protestantism there too?"  The
great Ecumenical Conference that met in Edinburgh
in I9IO did not see fit to include in the scope of its
discussion Protestant work in Roman Catholic lands.
Is such work justifiable?
Missionaries who have familiarized themselves in a
practical way with Romanism in Spanish colonies are




92          The Progressing Philippines
unanimous in the conclusion that Spanish Romanism
is farther removed from the gospel of Jesus Christ
than was the pharisaism that killed him.  This is
maintained here, not merely on the evidence from the
actual practice of Catholicism by the Filipinos, for all
recognize that the practice of any faith falls short of
its ideals. Here the very principles and teachings
fundamental to the system are awry with the gospel.
A study of the history of the friar missions affords
evidence that the friar had a very easy definition of
conversion. Once baptized, his work for the soul of
the native was counted essentially complete.  His
ambition was the one the tempter offered Christ, to
own the whole world, and get it by quick means. The
friar was essentially impatient with the details of
catechizing converts. He became more and more restive as the processes of transforming the Malay into a
Christian were seen to involve long reaches of time.
His Christian ideals were monastic and non-social.
Salvation was an affair of the next world. This
world was hopelessly evil and not intended to be reformed. This other-worldly gospel was dry to the
native convert. The endless round of prayer and
catechism, dry and formal, did not deeply interest the
Filipino. In order to hold him the Church had to
become vicious. The entire Church program of festivals was involved with unsocial and immoral practices. Otherwise the friars would have had but small
followings.
The Romanism introduced by the friar into the
Philippines was idolatrous. Any priest, and many




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Romanism in the Philippines


93


strong Catholics will deny this, but there is evidence
of its truth. Rosaries, scapularies, and crosses are
amulets and talismans; the Filipinos were trained so
to consider them. The clanging of the church bells
has miraculous power to discomfit evil spirits. Epidemic contagions are exorcised by idolatrous processions with images and candles. Indeed, a chief obstacle to preventing and combating the scourge of cholera
is the attitude of the town-dwelling Catholics, who
believe the disease the work of devils, and to be exorcised by novenas and penance, rather than by boiling
drinking water and by other sanitary measures.
One of the clearest evidences of crude idolatry is
seen in the establishing of miraculous shrines and
miracle-working images. For example, nearly every
Catholic home has a small image of San Roque. Now,
if the worshiper is merely reminded of the spiritual
saint by the image, and prays to San Roque in
heaven, and not to the image, why is it incumbent upon
him to make a pilgrimage of a hundred miles to some
shrine where there is a particular image of San Roque
that sweats every afternoon, and there light candles
and pray to that particular image? Even the common
people joke about the ease of making an image sweat
by placing salt on the face to absorb moisture in drops
from the humid atmosphere.
The crude anitos, or idols, of the Filipinos were
exchanged for the Catholic images. The Filipinos
were baptized by the thousands within a few weeks'
time. It was possible because there was so much
in common between them and the friars that the




94


The Progressing Philippines


transfer of spiritual allegiance to Romanism was but a
step, involving no radical change of belief.
No great spiritual task is accomplished so easily
as was the baptism of thousands and hundreds of
thousands by Francis Xavier, who swept through the
whole Orient like a great comet trailing holy water
for a million converts. The testimony of friars is
the strongest testimony that could be asked that the
mass of the Filipinos are still pagans, with only a
veneer of Romanism for public occasions. But what
no friar can see is the underlying fact that Romanism
has not radically changed the mass of the people in
the Islands because it offered to these people so little
that was new or radical to them. In their simple
minds, the primitive animistic rites conducted by the
old women in the barrio are essentially the same as
the crude rites performed by the friar in his chapel.
Both are superstitious and idolatrous, and the Malay
instinct can hardly be blamed for cleaving to the ones
it has known the longest, and which are the more
deeply absorbed into its very tissue.
Any process of reasoning that would justify the
failure of evangelical Christianity to evangelize the
Hindu or the Buddhist, because they already have a
religion and objects of worship, may well justify the
Protestant missionary in passing by the Filipino with
his Romanism. No process of reasoning that postulates any distinction between the bare name and claim
'to Christianity and the vital Christianity we live and
preach can for a minute question the need and justification of Protestant work for the Filipino.




Romanism in the Philippines


95


The great evil of idolatry is not that it lacks splendid elements of ritual that may promote devotion, but
that it inevitably makes the spiritual and living God
unreal, and defeats his purpose to come into the life
of the soul. The evil of idolatry is fundamental and
incurable. Excision is the one means of therapeutic
treatment. The teachings of the prophets of Israel
justify our most vigorous missionary crusade in the
Philippines.
The Romanism the friars inculcated among the
Filipinos is reactionary and repressive.  The first
friars were medieval. All their successors, with the
possible exception of the Jesuits, have likewise been
medieval. They define progress in terms of retrogression. They would promote progress by enforcing
medieval ideals by means of the holy Inquisition.
Their chief fear for the Filipino has been that science
and education should some day be brought to him, to
the utter overthrowing of the pious labors of the friars
for his soul. They have counted the enforced ignorance of the Filipino his chief safeguard. Fearing
that wealth would extend his horizon and culture, they
have honestly dreaded and opposed the industrial and
commercial development of the Islands and their resources. Greed for gold and property has never characterized the friar, except in individual instances.
Circumstances have compelled the friar to become a
landlord in order to control the situation.
So long as vital Christianity is alive and progressive, its missionaries are called upon to undermine
such a stronghold of reaction and retrogression as




96


The Progressing Philippines


had been developed in the Philippines by the friars.
Hinduism and Islam are not mightier forces of reaction than Spanish Romanism. The former Spanish colonies in America are witnesses to the charge.
Spanish Romanism in the Philippines has long been
decadent. No student of Philippine history has failed
to note the humanitarian impulses and missionary zeal
of the early friars, as contrasted with the sordid decline that characterizes the last century and a half.
The decadence of Spain as a world power has been
reflected in the decadence of the Spanish friar. The
harvest from centuries of the sowing of enforced idleness and ignorance and confinement in monasteries is
being reaped in an appalling decadence. Knowing the
friar of to-day, one finds the accounts by the friars of
the conquest all but incredible.
Pessimism characterizes the friar. The world goes
to the bad. The forces of Antichrist are in the ascendency. The world hastens on to its destruction in
consuming fire. The great republic of the West is
foretold in Jewish apocalyptic; America will continue
to intoxicate herself and her friends with wealth and
power, and overthrow the Church of Rome till a
blinding flash of Heaven's wrath shall smite her with
oblivion, that God may forget the awful failure of a
created world. Such have long been the convictions of
many friars. The death-blow given Spain when we
interfered in affairs in Cuba is the last in the list of
America's mortal sins.
Their Filipino wards are predestinated to destruction with Antichrist. It is all a hopeless task to shep



Romanism in the Philippines


97


herd them. They are but "carabao " after all, incapable of loyalty to the great gospel brought them from
Spain, and unworthy of the pious sufferings of the
friar missionary. The pathetic words of a friar to
the writer, as the poor tired man returned to Spain
after eighteen years in a lonely district in Mindoro, are
typical:
Never again can my superior send me as a missionary to
a people with a dark skin. They are incapable of gratitude
or of godliness. They belong to the devil, and do only his
bidding. Their acceptance of our work is hollow mockery.
Their hearts are far from us and from God. As for me, the
world has no allure for me. The convent walls shall shut it
out from my eyes the rest of my life, while I give myself to
the novena and to prayer.
Decadent religious teachers and their institutions
must not be left to control millions of promising and
progress-endowed people as full of aspiration as are
the Filipinos. If the Protestant missionaries ever become as dead in legalism and formalism as are the
friars; if we ever become as pessimistic as they, without the great three qualities commended by Paul" faith, hope, and love "; that will be the time for our
missionary work also to end. Such religionists do
harm enough in controlling their own souls; never
must they be allowed to preempt a field where live
Christians with a vital faith may bear the gospel of
the living and loving and saving God.
The Romanism of the friars is a moral and social
failure. Not only have the friars demonstrated that
celibacy is impractical and immoral; they have inculG




98


The Progressing Philippines............


cated an immoral and unsocial religious system that
Christians are bound to repudiate, and that a Christian society will never tolerate. The children of Spanish friars are numerous in all the provinces. Many
of them are acknowledged by their fathers. But even
this pales into insignificance before the fact that Filipino society has been trained to look upon friar ancestry
as both honorable and holy.
There are two honorable titles in mestizo circles,
counted honorable in all social classes, the titles " De
Los Reyes" and "De La Cruz."      The former title
indicates that the bearer thereof is descended from the
kings, or had a civilian or government official as his
father; the latter title, "of the cross," indicates that
the mestizo is descended from a friar. Moral standards that take pride in such an open flaunting of one's
shame are all but incredible.
Concubinage has always been openly practised by
the landlord class in the Philippines, and approved by
the Church, the friars often sharing in the custom.
Many individual cases of exemplary friars do not disprove the general statement. One of the worst things
about it all has been that the friar did not consider
it a thing to be concealed, nor a subject of shame.
The institution of marriage and of the home are inseparable from  the practice of Christianity.  The
Romanism of the friar exalts celibacy and virginity as
preeminent virtues, and virtually condemns marriage
as a concession to human weakness. The injury done
to Filipino society by such ideals and practices in the
name of Christ is incalculable. Nothing can be more




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Romanism in the Philippines


99,


urgent than for Christianity now to be taught by precept and practice from the base of Christian homes
located in as many centers of Filipino society as possible. The new epoch should be characterized by the
manning of the Filipino field by just as many Christian homes and families as possible. In no other way
can the harmful and malign influences emanating from
the friars and their institutions be overcome.
The Romanism of the friars was not humanitarian.
The hospital of San Juan de Dios was established in
Manila in the sixteenth century for the treatment of
sick Filipinos. It is about the only hospital the friars
ever conducted in the Philippines. Great islands, like
the larger Visayas with more than a million inhabitants, never had a hospital nor other eleemosynary institution worthy of the name.
Insanity was common among the natives. So far
as known, there never was an insane hospital or
asylum anywhere in the Islands. Even to this day
the insane are cared for in the local jails, and by placing them in the pillory and stocks if violent. Every
barrio has its insane, who are indifferently cared for
by relatives, and allowed to make a nuisance of themselves in the markets and on the streets. Their presence is extremely degrading to the children, with
whom they most associate. The vision and stench of
a certain barrio scene haunts one like a nightmare: A
violently insane man was seen in a cage strong enough
to hold a lion, the poor victim without clothes for
twenty years, hair and nails long, and smeared with
filth indescribable!  In another barrio a pathetic




100


The Progressing Philippines


every-day sight was a man of forty years of age,
insane but harmless, who for years had refused to
wear a thread of clothing, and spent the entire day in
the market-place. Thousands of insane, and never an
asylum for them, and yet the Church was rich! The
Jesus who visited Gadara was not identified with the
friars and their Church in the Islands.
Lepers came into the cities, and were to be seen in
groups in the weekly market-places, mingling with
healthy natives, even in some cases living in the very
home with relatives who were not lepers. When the
Americans isolated the lepers on Culion, it is small
wonder that some Spaniards were also found to be
leprous, and were compelled to go to the leper colony.
Doctors of medicine, even to-day, can be found
only in a few large cities in the Philippines. The millions of barrio and plantation peasants had access to no
other doctors than the ignorant quacks descended in
direct line from those who exorcised the datos in
the days of Magellan, and have no others to-day except
as their need has been met by the government and by
mission doctors and hospitals.
Suffering and death, as well as economic inefficiency
due to easily preventable causes and curable diseases,
are incalculable. The friars let the Filipino become
and remain a fatalist. Disease for him was inevitable
and a certain mark of divine disfavor because of evil.
The only cure offered by the Church was the miracleworking saint and the paid efficacy of the mass.
The inhuman character of the friar and his religion
was fundamental. He lacked an appreciation of human




Romanism in the Philippines


101


values. Other worldly ideals are chargeable with his
contempt for the Filipino, especially for the masses of
barrio tawos. The shocking brutalities of insurgent
officers in the late war were not mere incidents. They
were true children of the friar system that placed no
value on the common tawo and his life. The significance of Christ's humanitarian ministry is a new message to the Filipino.
So unsympathetic a religious system has no place
anywhere in the world to-day. It is certain to be supplanted by some other, more nearly embodying the
compassion of Christ. Had no Protestant missionaries gone to the Islands, our humanitarian government would have inculcated a truer type of Christianity
than did the friar system.
Romanism in the Philippines had its strongest grip
on the people by its festivals. The feast and fast-days
were too many for the economic welfare of the people. The Church promoted questionable pleasures and
became entangled with the vices of the country. For
example, nothing in the barrio life is more immoral
than the " wakes," by which honor is done a departed
neighbor on the eighth day after death occurs. Feasting and drinking, music and dancing, followed by
sensuality, characterize these wakes. They are a part
of the Romanism of the friars here, as in Ireland.
Cock-fighting and gambling occupy the part of Sunday remaining after the early mass, while dances and
even worse practices end the day. Far from opposing
gambling and lotteries, the friar church has abetted
them and profited therefrom. Many friars were skilful




102


The Progressing Philippines


gamblers, while the native clergy they have trained
are the very worst in the Islands.
Thus the whole system comports far better with
Mormonism   than with Christianity.   Church and
State were inseparably entangled. Mammon was enthroned, the Church prostituted to ministering to the
sensuality of a people naturally sensual. Instead of
exalting the ideals of the Malay, the Church lowered
itself to his culture level.
These charges are severe. They are true of the
average friar and his work in the Philippines. Many
Filipinos, particularly the women, were better than
the priests. Many daughters were carefully shielded
from the dangers of the friar religious system, and
at the same time trained in Catholic devotional practices. There is much true piety and Christian virtue
on the part of the best Catholics of the Islands. This
must in no case be forgotten. The splendid ritual of
the Church ministered to many devout souls. While
all this is true, the Filipino is preeminently a type of
human weakness that needs a Christian church which
will in every way help and reenforce his moral nature,
instead of in any respect serving as a snare. The
knell that sounded the doom to Spanish suzerainty
over the Philippines was a clear and unambiguous call
for a truer and more humanitarian, as well as more
modern and apostolic, church to supplant this retreating and decadent Church, which incarnates the Christianity of medieval and inquisitorial Spain.
If any one still further argues that it might yet be
best to leave the Philippines Catholic and supplant the




Romanism in the Philippines


103


friar with the American priest, it may be answered
that this very thing has been tried. American bishops,
under the leadership of an American archbishop, since
I903, have had control of the Church in the Philippines. American priests, as a rule, do not appear to
like the task. They seem to be needed in their own
country, and not a sufficient number is available to
man the Philippine field. Lacking American priests,
the American archbishop is importing scores of friar
priests from other countries than Spain to take the
places left vacant by the retiring friars.  Some of
these English, Austrian, and German friars may be
a moral advance on the Spanish friar. But the Spanish friar, when he came to the Islands as a novitiate,
was of exemplary life.   Celibacy is an exploded
medieval and pagan ideal, and never can be made to
interpret Christianity in a wholesome way. If the
Catholic Church has not yet learned this, the rest of
the world has learned it from the study of Catholic
Church history, and from the observation of its practice. Be they never so moral, celibate priests isolated
in Filipino pueblos cannot furnish the religious, moral,
and social force needed to regenerate the Filipino and
his social order, and to fit him for a place of power
in the modern world.
An American bishop recently died in the Visayas
after several years of service there. He was notorious
as a victim of the alcohol habit. It was commonly believed in the city where he died that the cause of his
sudden death was alcoholic excess in connection with
the dedication of the seminary just completed for train



104


The Progressing Philippines


ing priests in his district. He was an open enemy of
the government school system in the Islands, and as
violent in his reactionary policies as the friar bishop
who had preceded him. After ten years of occupation
of the field by American Catholic officials and the corps
of priests whom they direct, there is no evidence that
any social or moral hope is offered to the Filipino people by their taking the places formerly held by the
Spanish friar. The best informed Filipinos have long
since ceased to look for light from that source.
Long before the battle of Manila Bay put an end to
three and a half centuries of Catholic control of the
Filipino, the " handwriting on the wall " had appeared.
It had been faithfully interpreted into Spanish and
Tagalog by Jose Rizal in his books that cost him his
life. The writing was, in the Hebrew tongue, "Mene,
mene, tekel, upharsin," which by interpretation is,
" Numbered,- carefully counted, and written in the
records; weighed and found wanting; divided and
given to another." The friar long since saw the
handwriting, gave up hope of Christianizing the
Filipino, and became a pessimist. The Filipino saw
it and expelled the friar. Christendom saw it, and the
evangelical church hailed it as a call and commission
to a new task-that of evangelizing the Filipino as
well as the Hindu and the Buddhist.
Our missionary enterprise in behalf of the Filipino
needs no justification. The individual experiences of
those called into the work, the open door for that work,
the splendid preparation for the work long before the
missionary arrived on the field that had made ready




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Romanism in the Philippines     105
thousands of Filipino hearts to accept the gospel as
soon as it was proclaimed to them, and the rapid rise
of an indigenous Protestant Christian church in all
the provinces-these facts prove that our commission
is from heaven. Heaven's ways and doings need no
justification; they demand only approval and obedient
cooperation.




CHAPTER VII


The Protestant Reformation in the Philippines
INCE I850 there has been a steady disintegration of the Catholic Church in the Philippines.
In a rough way, it has paralleled the sixteenth
century Reformation in Europe. The friars
for the past century and more reincarnated Tetzel and
his abuses. Greed and materialism were in the ascendency in the Church, and repressive measures were
carried out by inquisitorial methods. The spirit of
the Renaissance, imported from the West, and belated
by several centuries, reenforced itself by driving on
the decadent Church to render itself doubly hated
because of its bitter persecutions.
The dungeons received some of the brightest Filipino youth. They rotted under the convents. They
were exiled among the fanatical Moros. Men of
progressive tendency, long the object of suspicion and
contempt on the part of the community friar, suddenly
disappeared in a night, and their relatives never
heard from them afterward. The Spanish guardia
civil, corresponding to the present constabulary force
in the provinces, became a fearful instrument for hunting out and apprehending liberal-minded Filipinos who
had gained a glimpse of the outside world. They were
put out of. the way on one pretext or another, and
their property confiscated. It is also confidently be106




The Protestant Reformation in the Philippines 107


lieved by the Filipinos that the friars were adepts in
the use of poison.
Between 1872 and I896 there was no open rebellion.
The Filipinos were paralyzed by the reign of terror
the friars were able to conduct. They had absolute
power in school, court, and politics, and through the
confessional had power over the homes. Their power
was ruthlessly used to the taking of scores of lives.
The Spanish Church refused to learn the lessons
its own history was so faithfully teaching.  In-the
Philippines, as in Spain, no Luther could nail heretical theses to the church door. Such a Luther would
have, been poisoned. The printing-press was muzzled.
Filipinos were denied the right of public assemblage.
Books were not placed on the index, they were confiscated and burned, and their owners exiled or otherwise disposed of. The Filipino could only dissemble,
nurse his wrath in secret, vow revenge, and plot the
extermination of the friar.
During these past fifty years the friars alienated the
best of the Filipinos, not only from themselves, but
from Romanism. For the average Filipino, the friar
incarnated not only the Spanish State, but-the Vatican.
The break with the friar was also the break with Rome.
The causes of the Filipino's rupture with Rome are
complex. Any statement less than an exhaustive study
is bound to be open to criticism. As to the patent
fact, there can be no question. Some of its causes may
be summarized as follows:
The Church was identified with an oppressive government. To the Filipinos the government appeared




108


The Progressing Philippines


to be, in its legislative, judicial, and executive functions, only a tool of the friar. They saw that an occasional high-minded government official, with the welfare of the Islands at heart, was utterly powerless in
conflict with friar policies and interests, and always
quickly replaced with a readier tool for the friar. The
friar always won.
The strength of the friar proved to be his weakness.
His power was his own undoing. He was " hoist with
his own petard." The friar manifestly had power,
hence all hardships and misfortunes were chargeable to
him. The Filipino never had a loyalty to the Church
strong enough to stand the strain to which it was thus
subjected. He became openly infidel, and defied the
Church and religion.
The friars as landlords became wealthy. This interfered vitally with their spiritual offices. It also rendered them objects of envy and jealousy. The Filipino could but plot the confiscation of their property,
which he said he had produced and then been deprived of.
Most of the friars came to hate the Filipino. This
hatred was returned with interest by the Filipino. But
even to this day, the friar outdoes the Filipino in hating. From the pulpits, in open social gatherings, and
by means of publications, the friar came to heap the
most open contempt and abuse upon the Filipino.
Since primitive times, the Filipinos have had the custom of looking upon insult in word as deserving of
severer punishment than an insulting act or than injury to the person. The friar made poor work of




The Protestant Reformation in the Philippines 109
_..__ ~ ~ ~ ~ ~ I _   i i IIIIiiiiI IIII


imitating the Lord's precept of forgiving and loving
the enemy.
Moral standards are inevitably lax in the Philippines. The scandals of the celibate friars have done
less to alienate the Filipino than the American might
be led to believe. The Filipino raised a howl because
of manifest inconsistency, not because his own moral
sense and practice were scandalized. But these scandals have shorn the Church of power to hold the confidence of the Filipino. Sounding brass and a tinkling
cymbal failed to hold the loyalty of the Malay, to his
lasting credit be it said.
The determined opposition to the Filipinos' progress, the denying of places of public responsibility and
prestige to him, the treatment of him as a moral and
intellectual inferior-these were exceedingly galling
to the Filipino. The Filipino has a lot of pride. His
" face ' is as dear to him as it is to the Chinaman,
though he has had small chance hitherto to assert it.
The friar forever alienated him when he was not allowed his self-respect.
One can only wonder that the friars were so blind.
It would have been so easy to win and hold the affection and loyalty of the Filipino race. The Filipino
demanded an over-lord upon whom he could depend.
The easy moral standards of the friar were all in his
favor with the Filipino. The laxity of the friar that
pandered to the native desire for color and processions and holidays and play were all on the friar's
side. And yet he alienated every Filipino tribe. A
few Filipino bishops, Filipino curates, as former bulls




110        The Progressing Philippines


decreed there should be in all the Indes; a little more
recognition and honor for Filipino leaders; the more
faithful putting into practice of the friar vows to
poverty and a strictly missionary career, instead of
choosing out the fattest curacies for themselves-this,
and Rome to-day would have a more loyal people in
the Philippines than in any other country in the world.
A native preacher's sermon on the text: "If the
blind guide the blind they shall both fall into the
ditch," admirably summed up the total result: "The
friar was blind. The Filipino was blind. Notice how
both have fallen into great disaster. The friar certainly fell in. Alas! we fell in after him. Other nations are up on the hard highway, making fine progress, while we wallow in the muddy ditch."
Reformation in such an environment is a slow
process. Much of the earlier reform energies will
inevitably spend themselves in destructive processes.
The evil system must be undermined and institutions
pulled down. The jungle must be cleared and burnt
over. Left to themselves, without American intervention, these destructive processes would have consumed many decades. The Filipinos were so bitter,
and there was so little of Christianity there to mollify
their bitterness, that their passion would have tended
to spend itself in tearing down Romanism.
The friar estates would have first been appropriated.
Most of the other wealth the friars had accumulated
had gone to Europe. The church buildings, convents, and parsonages, or rectories, would have been
confiscated.




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The Protestant Reformation in the Philippines III1


Skepticism and infidelity already characterize all
adult Filipinos of the educated classes. The Filipino
landlord openly boasts his atheism. What Romanism
has done for France it has likewise done for Spain and
all her colonies. Left to themselves, the Filipinos
would have had little organized religion. Religious
institutions and practices would certainly have yielded
to destructive and disintegrating forces.
The chief value of the American intervention, in
the religious field, has been to furnish constructive
ideals and forces. The quixotic schemes of Tagalog
leaders were not devoid of constructive ideals, but
they utterly lacked constructive force.  Instead of
leaving the aroused Filipino to sweep and garnish his
house of the taint and smell of Romanism, and then
leave it vacant till seven worse demons should move
in and occupy it, the intervention has even stayed the
"sweeping and garnishing," and is enlisting the
energies of the Filipino in constructive enterprises that
have revolutionized the entire situation in a decade.
The Filipinos were Protestants in the negative
sense of that term when the friars were expelled. The
first evangelical missionaries found Protestants ready
to welcome them in every pueblo. One of the common experiences of the pioneer missionary was to be
assured by the leading men in most communities that
they were not Romanists, but Protestants.
For example, the first missionary that preached in
western Negros, in 900o, was welcomed by a great
representative mass meeting of the leaders of the Negros Republic, at that time tottering to its fall. Indeed,




112


The Progressing Philippines


the missionary went there at their invitation. After
his sermon in Spanish, the people enthusiastically
declared that the entire island would be aligned as
Protestant before the end of the year. This was much
to the chagrin of the American general in military
charge of the island, himself a Catholic, who had
shared in their Catholic festivities at the capital,
Bacolod.
This experience in Negros was typical. The Filipinos meant every word of it. Their only error was
in underestimating the moral requirements of the New
Testament. They were soon alienated by its constructive, moral, and spiritual program, but fully in
the spirit of its negativing of Romanism.
The welcome given the Protestant missionaries
throughout the Islands, alike among all tribes, is evidence of the Protestant spirit that was already there.
After only a few years of work, the Protestant following is large. Communicants have been taken into the
mission churches at the rate of thousands per year.
Missionaries have, as a rule, been swamped by petitions and invitations to enter new districts. The gospel was never more quickly and more heartily welcomed on any mission field. This has come about in
spite of the lack of equipment on the part of the missionary force. The Roman Catholic churches are
splendid structures; the Catholic ritual and tinsel
hypnotizes the native; all the ruts of custom lead in
at the door of the Church; social prejudice is a tremendous force toward the Church and away from the
humble bamboo chapel, where the Protestant work




The Protestant Reformation in the Philippines 113


starts; in addition to all this, the friars and their children and accomplices misrepresent the new missionary
and his work. And yet, in spite of all, they crowd the
chapels, and in some districts have literally swamped
the workers. It can only bear of one interpretationthe Church that has been in the field for three hundred and fifty years is to-day non grata with the Filipino people.
The Independent Catholic Church of the Philippines,
headed by Archbishop Aglipay, developed in I9o0. In
1903 this church reached its highest pitch of development throughout the provinces. Before the end of
that year more than half the Christian Filipinos had
aligned themselves with the Aglipayano movement.
The Aglipayano movement had its origin in the
events and conditions discussed above, and voices the
Filipinos' protest against the policy and character of
friar rule. The reason for the rise and development
of this mighty schism can be stated fully in just one
word: Friars.
Gregorio Aglipay was a native priest ordained in
Manila about 1890.   His tribe is Ilocano.  Being
closely associated with the leaders of the revolutions
of I896 and I898, he was unfrocked by the Spanish
bishop. He was made "vicar general," or chaplain
general, of Aguinaldo's army in 1899. After its dissolution into guerilla bands, he himself led such a
band agtns     erican outposts in Ilocos. After the
pacification ofl  Islands, he took the initiative in
voicing the protest of native priests against the friars.
His tiara was made by an American, and his procesH




114


The Progressing Philippines


sion in Manila, after his self-appointment as Maximus,
or archbishop, was largely planned by an American.
His first reception by Filipino dissenters was cool. The
movement he inaugurated soon began to wane, and
bade fair to amount to nothing outside of a few provinces about Manila, because influential Filipinos would
not be identified with it.
Then came a bull from the Vatican that is largely
responsible for the proportions the schism has attained. The followers of Aglipay had seized several
Catholic churches and the friars had gone in protest
to the civil authorities. They had been told that the
question as to who could hold these Church properties
could only be settled by the courts. It took a display
of government force to maintain the peace in certain
parts of Manila and through the provinces where quarrels had arisen over the possession of churches. The
feeling naturally ran high. Rome claimed all the
Church property. The Filipinos also claimed it on the
ground that they had furnished the materials for the
buildings and performed all the labor of constructing
them. The quarrel over the churches became involved
with the agrarian questions about the friar estates.
In July, 1902, Governor Taft made a journey to
Rome to adjust these matters with the Vatican au'thorities. The result was the purchase by the government of the friar estates on condition that the friars
be removed from the Islands, and American bishops
placed in charge of the Catholic churches.
When the report of these arrangements became
known in the Islands, the Aglipayano movement




The Protestant Reformation in the Philippines 115


declined in strength. The Filipino priests and their
sympathizers felt that they had already gained their
contention.
But early in December, I902, the papal legate, Mons.
Guidi, arrived in Manila with his pope's bull on the
Philippine church (quae mare sinico), which he
straightway published. From this bull it became evident that after Governor Taft's departure from Rome,
friar interests had dominated the Vatican. The bull
was a vindication of the friars, and bespoke an almost
open contempt for the Filipino clergy. There were in
it passages that were construed by the Filipinos to
mean that the friars were to be maintained in the
Islands and returned to their parishes throughout the
provinces. Many, indeed, were so returned.
That the bull was a colossal and typical friar blunder was soon evident. The leading Filipinos openly
allied themselves with Aglipay; scores of native clergy
flocked to his standard. He made fifteen of these
priests bishops, assigned them districts throughout
the Islands, and began an ovation march of triumph
through the provinces. Where the Catholic churches
were occupied by a priest loyal to Rome, the Aglipayanos built a chapel for their own use. Thus Aglipayano chapels sprang up throughout the Islands.
Immense processions escorted Aglipay through the
streets. The enthusiasm of the people of all classes
knew no bounds.
The strength of the movement, in addition to its
offering an alternative to the friar church, lay in its
appeal to the growing sense of nationality and patriot



116


The Progressing Philippines


ism. Filipinos who would not join the movement
were looked upon as tories. It promised many religious reforms, among others the teaching of the
Bible in its public services through expository sermons. It also furnished a convenient club with which
to swat the friars. Last of all, it offered an easy path
to religious reformation. Its moral program was not
to be so exacting as that of the Protestant missionaries.
It was a Filipino movement.  Throwing off the
yoke of the pope, it freed itself from all ties to foreigners. Its entire clergy were Filipinos. Its patriotic
appeal was very strong, and brought into its nominal
ranks many who cared nothing for religion of any
sort.
Seminaries were opened in I903 for the training of
a priesthood. So many towns were praying for a
curate that mere boys, with almost no training, were
sent out to serve as their priests. Aglipay and his
counselors have realized the weakness of such a policy,
but it was a necessary emergency measure, lest the
towns accept a Roman priest while they waited for
Aglipayano priests to be trained. The plans of the
archbishop and his council are more or less quixotic
and impractical. The movement has not maintained
all the force it might have had. And yet it is a force
to be conjured with in the religious field in the Philippines to-day. None realizes this more than the American Catholic bishop.
The policy of the Aglipayano church has been shaped
a good deal by Isabelo de los Reyes, a Filipino agitator
living in Europe. He, more than its leading clerics,




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The Protestant Reformation in the Philippines  17


launched the tidal movement of I903, on the eve of the
publication of the papal bull. He it is that writes the
"Doctrine and Constitutional Rules " of the Independent Church. According to these rules, the movement
is democratic and congregational in polity. Its bishops
are elective by the congregations. The doctrine and
rules embody many principles borrowed from European socialism, and openly teach modern and evolutionary philosophy. The author has sought to include
the latest results of the science of comparative religion. The first portion of an expurgated and modernized Bible has been given out for the instruction of
the church. The entire literary output of the movenient is not without its marks of genius, but there is
vastly more culled science and philosophy than religion
proper in its chapters. A conscientious attempt appears 4D have been made to meet the skepticism of the
landlord class.
As to ritual, the Aglipayano priests were evidently once Roman Catholics, and are able imitators.
They appear to know of no other way to worship than
with the mass. In a private interview with one of the
bishops, the weakness of this in a reformed church was
pointed out, but he maintained that their reforms must
be very gradual if they would retain their following.
He stated that their plan is to substitute preaching and
Bible school work for masses just as fast as the people can be trained to tolerate such innovations. He
stated that as he conceived our work, the plans of the
Aglipayano movement differ in no essential from our
own, except in the means to the end. In the Agli



118         The Progressing Philippines


payano chapel one finds the Catholic altar, the flickering candle, the image of the Virgin, the smell of incense, and would not know it from a Catholic chapel
were he not told.
The Aglipayano movement has favored the, distribution of the Bible in the vernacular. The church itself
at one time bought thousands of copies of the New
Testament and portions for distribution among its
congregations. The Bible Society agents have had
their largest sales in the field of this movement's
strength.
The movement has also strongly abetted the work
of the government school. Indeed, all Filipino priests,
even those remaining loyal to the Catholic Church,
have strongly favored and encouraged the government
educational policy. None but the friar and the American bishops have opposed the public school in the
Philippines. Decades of enforced ignorance have apparently cured all Filipinos of any desire for its perpetuation.
Not only has the Independent Catholic Apostolic
Church of the Philippine Islands, as this movement
officially calls itself, indexed the degree to which the
friar had alienated the Filipino from Romanism. It
has also served as a Protestant propaganda. As such
it has been welcomed by all far-seeing missionaries. It
furnished a step for many disgruntled Catholics to
leave their church. Some of the best members taken
into the evangelical churches first tried Aglipayanoism.
Finding it too strongly Roman for their spirits, they
then came the rest of the way into our churches. It




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The Protestant Reformation in the Philippines 119


has been a distinctly liberalizing movement, as well as
promotive of the much desired sense of nationality on
the part of the separate tribes. It has also drawn much
of the fire and opposition of the Catholic priests that
would otherwise have vented its spite on the Protestant work. It has unquestionably been the most humiliating to the pride of the hierarchy of all that long
line of events in the Philippines that have followed in
the wake of the battle of Manila Bay.
No one can tell what the future of the Aglipayano
movement may be. Some of its leaders are doubtless
still capable of selling out to Rome. The wily hierarchy is quite capable of using such means if such seem
necessary. One Filipino priest was made a Catholic
bishop and given the see of Nueva Caceres, since this
movement waxed mighty in I903. Aglipayano priests
have not in every case commended themselves to their
parishes as in any respect an improvement over the
friars whom  they succeed.  They may eventually
alienate their entire following by such means.
And on the-other hand, the powerful friar orders,
mighty in the Vatican councils, may at any time make
other mistakes as colossal as the bull of I903, and lose
to the ancient Church the balance of its following of
Filipinos. The Independent Filipino Church may become as widely differentiated from Rome as its prototype in England has done. Indeed, as a matter of
mission strategy, it appears a pity that this movement
was not early affiliated with the Episcopal mission in
the Philippines, that it might have shared the wise and
spiritual leadership of Bishop Brent...   *~




120


The Progressing Philippines


To-day this church is more than holding its own in
the face of tremendous obstacles. The courts have
awarded church buildings to the Roman Church, but
these people have gone ahead and built new churches
for themselves. They have struggled with the tremendous task of preparing and directing a ministry,
and in caring for their wide following in a way that
we can but marvel at as we consider the immensity of
the task.
The Roman Church has brought so many friars into
the Philippines from the various friar-producing countries of Eturope, and located them as curates throughout
the provinces, that to-day there are probably more
friars in the Philippines than there ever were at one
time during Spanish days. This is the ideal policy, if
calculated to strengthen the Aglipayano or Independent
following, and alienate every native Catholic priest
remaining thus far with the Roman communion.
Further, the recent purchase of immense holdings of
real estate in and around Manila, and throughout the
provinces, is convincing the Filipinos that the wealth
of the friars is to be used in the attempt to perpetuate
their power over the Filipino. Nothing could more
effectively promote the growth of the Independent
Church.
Particularly in Luzon, many of the Filipinos who
entered the evangelical churches in the early days
of the American regime, have since drifted into the
Aglipayano church by natural gravitation.  Their
evangelization was manifestly superficial; they were
antagonized by missionary organizations that were


f9




The Protestant Reformation in the Philippines 121
foreign; and the appeal made by the independent church
for all patriotic Filipinos to join their movement,
otherwise be classed as tories, has swept many of
them into this Filipino church.
The Aglipayano church is poor and weak, but has
for ten years gone from strength to strength. With
the continuation of the friar policies now in the ascendent in Vatican counsels and in the American college of bishops dealing with the Filipino church, the
future is certainly bright for this remarkable national
religious movement.




CHAPTER VIII


Evangelical Missions in the Philippines
HE report of Dewey's victory was taken by the
Evangelical Mission Boards in America as a
summons to enter this field, now for the first
time open, and to evangelize the Filipinos.
Representatives from these Boards in Singapore and
Canton had long looked wistfully toward Manila, and
prayed the more earnestly that the everlasting doors
might be lifted up there and let the King of Glory
come in. Volunteers were not lacking, and forces
were soon under way to begin the pioneer task.
The first accredited missionary of a Board to arrive
in Manila was J. B. Rogers, D. D., who came ready
equipped with a knowledge of the Portuguese language
from his former field in Brazil, where he had represented the Presbyterian Board till his transfer by them
to the Philippines. He reached Manila with his family
April 21, I899. A representative of the Methodist
Board arrived in March, 900o. In May of the same
year a Baptist, Rev. Eric Lund, also equipped with a
knowledge of the Spanish tongue from his many years
of missionary work in Spain, began work in Panay.
The United Brethren, Disciples of Christ, Episcopalians, and Congregational Board were all represented by missionaries on the field before the middle
of I9OI. Thus all the Boards now represented in the
122




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Evangelical Missions in the Philippines  123


Islands began work there under martial law, before the
inauguration of the first American civil governor. The
willingness of these great denominations to enter upon
work in this new field is thus demonstrated by their taking up the task before the Islands were pacified. Six
of the seven Boards, the Baptists being the single
exception, began their work for the Filipinos in the city
of Manila.
This early overlapping of fields called for the application of the principles of mission comity. Accordingly, representatives of the different denominations
came together in Manila April 24-26, 1901, and organized the Evangelical Union of the Philippine
Islands. The following was one of the resolutions
adopted at the first meeting, as to the division of
territory:
"Be it resolved that each mission now represented
on the field accept the responsibility for the evangelization of certain well-defined areas, to be mutually agreed
upon, such agreement to be open to revision after three
years, by the Evangelical Union at its regular meeting."
By the divisions then made the Presbyterians were
assigned the territory in Luzon to the east and south
of Manila; the Methodists the territory in Luzon between Manila and Lingayen Gulf; the United Brethren
the west coast of Luzon north of Lingayen Gulf. The
Baptists and Presbyterians were to work together in
Panay and Negros, and the rest of the Visayas was
to be assigned later. The Congregational Board was
recommended to take the island of Mindanao. The




124


The Progressing Philippines


Disciples of Christ were unwilling to sign the agreement to be assigned to a definite territory; and the
Episcopalians also did not sign, because they were then
planning no work among the Christianized tribes, but
planned to confine their work to the Moros and the
wild tribes. The city of Manila and all other large
cities were to be common ground.
Since I9go the Evangelical Union has maintained
a permanent organization, and has held regular meetings for interdenominational conference. It has served
as a clearing-house for all questions of mission comity.
It has helped in securing an economical distribution of
the forces that have come to the Islands by preventing
much needless overlapping. During the last few years
it has effectively promoted union enterprises, such as
the union preachers' training school in Manila, in
which the Presbyterians, Methodists, and United
Brethren unite, and with whom the Baptist mission
will soon unite; the Union Hospital in Iloilo, in which
the Presbyterian and Baptist Boards unite; a Tagalog
weekly paper, printed in Manila by the Presbyterian
and Methodist Boards; and other institutions for
which cooperation is being planned. While the jurisdiction of the Evangelical Union is recommendatory
only, its recommendations have much weight, backed
as they are by the missionaries who have been longest
in the field, and so best qualified to judge as to mission
policies.
At the first meeting of the Evangelical Union, it was
agreed that, in view of the negative and unfavorable
significance of the term " Protestant," particularly in




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Evangelical Missions in the Philippines 125


a Catholic country, the new Filipino churches should
all be called Evangelical churches, irrespective of denomination, and that members moving from one district to another be accepted by.letter, irrespective of denomination. These ideals were good and, in so far as
they have been put into practice, have strengthened
the appeal of our work to the Filipino; have presented
the strength of a mighty, unified force of workers and
institutions; and silenced the cavils of the priests that
we consist of a " hundred warring sects."
The denominational names, however, have been hard
to eliminate. It has also been found that Filipino
preachers tend to stress the denominational tenets and
name even where the missionary seeks to relegate it to
the background. The present tendency, however, is
strongly in the direction of following out the original
recommendations of the Union. There will be a
great manifest gain for the Filipino evangelical
church when every Filipino Christian thinks of his
church as one of the larger group, and himself as a
member of the unified Iglesia Evangelica.
Among the pioneers in evangelical mission work in
the Philippines the two Bible societies take high rank.
Mr. Randle, of the British and Foreign Bible Society,
began work in Manila in the fall of I898, soon after
the victory of Manila Bay. A year later, the American Bible Society came to share in the work of translating, publishing, and circulating the Bible in the Filipino dialects. Mr. Millar, successor of Mr. Randle,
did a lot of hard work in getting the Tagalog Testament ready for circulation. He and other agents of




126


The Progressing Philippines


the two societies shared in the task of translating and
revising portions or all of the Scriptures in the leading
dialects of the Islands. Most of the actual translating,
however, has been done by mission helpers under the
supervision of missionaries stationed in the particular
field of the dialect.
All versions of the Bible or Bible portions in the
Filipino dialects have been made by Filipino helpers,
trained and directed by the missionary in charge of
the work. Each of these versions has been made from
the Spanish Bible. It was comparatively easy to find
among the educated classes one or more natives who
were equipped with the knowledge of the Spanish
tongue, as well as of their own mother dialect. Their
services afforded the line of least resistance and of
greatest economy in making the needed translation
into the vernacular.
The cost of printing these versions of the Bible has
been borne by the Bible societies, except in the Visayas.
There the Baptist Board issued two editions of the
New Testament in the Iloilo dialect at their own expense for the sake of translating the word " baptize "
by the word for " immerse." The Bible societies have
also maintained a splendid force of colporters, both
foreign and native, who have toured the provinces,
even to remote barrios in the foothills, selling Bibles
and Gospels, and helping in every way possible to
create an interest in them that would lead to their use
by the native. The service thus rendered the cause
of evangelizing the Filipino is a large and meritorious
one. The various editions and portions of the Scrip



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Evangelical Missions in the Philippines


127


tures have in all cases been sold at a fraction of their
actual cost.
The entire Bible is now in circulation in the Tagalog,
the Ilocano, and the Iloilo dialects of Visayan; the
New Testament also in the Cebuan Visayan, the Ibanag
(Cagayan Valley), the Pampangan, the Pangasinan,
the Vicol; the four Gospels in the dialect of Samar;
and the Gospel of Luke in the Igorote. Thousands of
copies of Spanish and English Scriptures have been
placed in the hands of those who could use those languages with any profit.
While not all of the Filipinos have manifested an
inordinate desire to see and possess the Bible, it has
been very widely received. Most of the Filipinos who
have not identified themselves with the Aglipayano
movement have remained under the tutelage of their
priests, and are fanatical in their hatred of the Scriptures. All liberal-minded Filipinos have had their
appetite for the Bible whetted by its interdict by the
friars and their successors. Some of the priests have
done all they could to destroy the copies already in
circulation. The following incident is quite typical of
many others:
In 1904 Mr. Williams, colporter of the British and
Foreign Bible Society, sold thirty-five copies of the
Visayan New Testament in the village of San Enrique, Iloilo province. A few months later a missionary visited the place, and incidentally made inquiry as
to what had become of the copies of the New Testament sold there. It was unwillingly disclosed that the
priest had sent a note to each house where the New




128        The Progressing Philippines


Testament had been purchased, stating to the head of
the house that inasmuch as he, the priest, had heard
that there was such a book in that house, and that he
had not yet seen the book, he would like to borrow it
for a few hours and look at it. Thirty-four of the
thirty-five householders lent their Testaments to the
priest. In each case he tore out all the pages, burned
them publicly, and returned the empty covers to the
owners. There were doubtless some towns in every
province where the Scriptures met a similar fate. But
the prolific presses sent another copy back into the
same place, until to-day the Scriptures are widely disseminated among all the civilized tribes.
The records show that the two societies, up to I912,
have put into circulation a combined total of one million, four hundred and thirty-nine thousand, nine hundred and thirty-eight volumes. As stated above, the
Aglipayano church has helped in circulating the Scriptures among its constituency, and the largest welcome
has been given the Bible in the districts predominated
by Aglipayanos.
The Presbyterian territory, in addition to the work
in Manila, includes the provinces of Laguna, Cavite,
Batangas, Tayabas, Ambos Camarines, Sorsogon, and
Albay, in Luzon; South Iloilo and Antique, in Panay;
eastern Negros, Cebu, Bohol, and Leyte. This Board
thus accepts the practically undivided responsibility for
evangelizing three and a half million Filipinos. Their
field is far the largest of all in the Philippines, including half the total population of the archipelago.
The Presbyterian Board mans eleven stations, and




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Evangelical Missions in the Philippines  129


works in one hundred and four outstations. The mission force comprises forty-six Americans, of whom
twenty-four are men, four single women, seventeen
ordained, five physicians. Since this mission was
founded by Mr. Rogers, in I899, there have been sixtythree churches organized, and the membership now
totals some thirteen thousand.  Three hospitals are
maintained, and three first-class schools with more
than eight hundred students. There are eleven ordained Filipino ministers.
In reporting for this work, Doctor Rogers states
with fairness that: " Depth, rather than breadth, has
characterized this work. It has been a most genuine
advance, for the organization of the congregation has
been a reality, and in many places they are managing
their own church affairs with courage and skill...
A great many Filipino converts try to preach...
Great improvements are now noticeable in the preaching done... The study of the word has now so deepened the lives of these preachers that they now preach
the whole gospel of Christ."
The Methodist mission confines its work to the
provinces northward from Manila. In addition to a
strong work in Manila City, its fields lie in the
provinces of Bulacan, Nueva Ecija, Pampanga, Tarlac,
Zambales, Pangasinan, Ilocos Sur, Abra, Nueva Vizcaya, Cagayan, and Isabela. Their field includes a
population of two million. The Disciples work in
part of the same territory.
The Methodist reports comprise the following statistics:




130


The Progressing Philippines


Missionaries...................    34
W. F. M. S...................       II
Other workers..................  836
Members and probationers........ 33,536
Sunday-schools.................   203
Scholars....................... I0,934
Churches and chapels............   56
Parsonages and homes............    6
Self-support....................$I0,889
Contributions on field............$20,703
The Methodist mission is under the Episcopal supervision of Bishop W. P. Eveland, one of the bishops
of southern Asia, resident in Manila. In 1907 the
Philippines mission was organized as a conference,
with four districts: the Northern, Pangasinan, Central, and Manila. Each district has a missionary
superintendent.
The achievements of this great mission in twelve
years.of work are a challenge to the church in America
to occupy every unoccupied district in the Philippine
Islands. What this aggressive corps of workers has
accomplished in central and northern Luzon might
have been done by other denominations in other fields,
working with a like aggression, and had the American
church furnished the men and the equipment to meet
the opportunities.
The Baptist mission is responsible for the evangelization of the greater part of Iloilo province, western
Negros, Capiz, Romblon, and Masbate. The population of the district is about one million. Work was




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Evangelical Missions in the Philippines 131


started in 900o in Iloilo. The mission force consists
of thirty-one Americans occupying three stations.
Twelve are ordained, eight single women, three physicians. A force of one hundred and nine native
workers helps in the conduct of thirty-seven organized
churches and seventy-one preaching places. There are
three thousand, five hundred and ninety-five living
church-members.  There are eight schools of all
grades, with eight hundred and thirty-nine scholars.
One hospital, in addition to the Union hospital, in I912
helped minister to three thousand, two hundred and
thirty-eight patients.
The Baptists are fortunate in having their field
entirely in the Iloilo dialect of Visayan, with the exception that Masbate combines this dialect with both
the Cebuan and the Vicol. A printing plant in Iloilo
has made possible a large literary work in this dialect.
The Baptist mission was the pioneer in dormitory
work for students in the government schools. They
conduct three boys' dormitories, one girls' dormitory,
an industrial school for boys, and a training school for
Bible-women.
The Baptist work has met with large response
among the barrio dwellers in Iloilo province. Indeed,
in all their field there has been a minimum of fanatical
opposition to their work.
The Foreign Christian Missionary Society, Disciples, occupies four stations in Luzon: Manila, Vigan,
Laoag, and Aparri. Its mission force consists of six
families and a single woman worker. They have
ninety-one native workers, thirty-four church build



132


The Progressing Philippines


ings, four thousand, eight hundred and sixty-three
members. Their schools minister to one hundred and
five scholars. They maintain three hospitals and dispensaries, and report sixteen thousand and thirty-three
treatments last year.
The Disciples share with the Presbyterians in the
work around the Laguna and in Cavite province. They
have a mission press in Vigan. Some of their work
has reached the wild tribes east of the Ilocos fields.
Evangelism has received heaviest emphasis in this
mission.
The field of the United Brethren, aside from Manila,
is confined to the province of La Union, east of Lingayen Gulf. Lack of workers left them unable to man
the entire field first assigned them by the Evangelical
Union, and in an admirable Christian spirit they relinquished that field to other Boards. They occupy two
stations with nine missionaries, and report twentyfive organized churches with one thousand, seven hundred and ninety-two members, and twenty-seven Sunday-schools with one thousand, four hundred and eight
scholars. A deaconesses' training school is conducted
by them, and a press in Manila, which publishes -an
influential weekly paper in addition to propaganda
literature. They share in the Union conducted preachers' training school in Manila, and have always cooperated very heartily with the Evangelical Union.
The Domestic and Foreign Missionary Society of
the Protestant Episcopal Church in America began
work in I9OI. Bishop Brent was at that time consecrated to the work of organizing the Philippines




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Evangelical Missions in the Philippines  133


mission. No attempt has been made to proselyte from
the Catholic population of the Islands. There are four
departments of the work this Board is doing:
The work for Americans in the Islands centers at
Manila, at Baguio, the summer capital in the highlands
of Benguet, and at Zamboanga, Mindanao. Auxiliary
to this work is the Columbia Club connected with the
Episcopal parish in Manila, and schools for American
children in Manila and Baguio.
Work for natives in Manila, comprising the work of
the University Hospital, the training school for nurses,
Saint Luke's Church, the Settlement House, the House
of the Holy Child, a home for twenty-five little girls.
There is also in this connection, Saint Stephen's Mission for the Chinese, and the Students' Hostel, or dormitory.
The work for Igorotes.  There are seventy-five
thousand of these in Benguet, and more in Bontoc.
Easter School is training a body of forty Igorote
youth. Other schools are being planned.  Several
stations are already manned, and a vigorous work is
being prosecuted for the evangelization of these mountain people, who are very conservative.  Industrial
methods are effectively employed. In this task for the
salvation of the wild tribes, the Episcopal mission is
lending splendid cooperation in solving the problems of
the Interior Department of the Insular Government.
Work among the Moros. This work is still a plan
only, and has not proceeded further than the locating
of a missionary in Zamboanga, who is studying the
Moro dialects and preparing for work among them.




134


The Progressing Philippines


This will be the first attempt the Episcopal mission has
made in any field in the world to evangelize any branch
of Islam.
The American Board of Commissioners for Foreign
Missions, Congregational, is located in Mindanao, as
was recommended by the Evangelical Union. Thus
far it has occupied but one station, Davao, on the southeast coast. There are two families of American missionaries in their force, including one physician. Plans
have already been adopted by the Board looking to
the opening of two new stations on the north coast,
Surigao and Cagayan. These are strategic centers.
Five schools, with instruction chiefly in primary grades
and with two hundred pupils, are maintained in Davao
and vicinity. A hospital at the same place last year
treated three hundred and ninety-five in-patients, and
five thousand, two hundred and forty-eight dispensary
patients. The Board is responsible for the evangelizing of about six hundred and fifty thousand souls, according to most probable estimates, comprising many
wild tribes of differing dialects. Seven native workers
assist in the care of three congregations, comprising
seventy constituents.  The Congregational work is
done chiefly among the Bagoboes.
The Christian and Missionary Alliance sent several
missionaries into the Philippines during the early
period. One of these died of cholera, in I903, in
Mindanao. Another has become identified with the
Presbyterian Board. So far as known, no organized
work resulted from the labors of these missionaries.
Several independent missionaries have wrought




Evangelical Missions in the Philippines  135


with sacrifice and patience in the Philippines. One
such is now located on the island of Palawan, and
after two years' work reports not a single convert,
though many have been influenced in favor of the
gospel.
Several Mormon missionaries have been active in
the Philippines, supporting themselves as employees of
the government. Christian Science has also been inculcated to some extent.
Many civilians in the employ of the Insular Government, in one or another capacity, were actuated by
true missionary motives in seeking service in the
Islands. No statistics can ever show.how much has
been accomplished in small and large ways by such
workers. Individuals and families have been found
to be converted as a result of their quiet work. Missionaries of all the regular Boards can testify to the
largeness of the service and the effectiveness of the
cooperation they have given the larger work of the
regular Boards.
The Young Men's Christian Association has been
an active missionary force in the Islands, particularly
in Manila. Their first service was to the American
soldiers, whom they served not only in the larger encampments and headquarters, but followed into the
field with gospel and brotherly ministry. Their work
in Manila has grown continuously since the American
occupation, and they now conduct two large branches,
one for Americans and Europeans, and one for Filipino young men. A fine building was recently erected
for the Filipino department, a considerable part of the




136


The Progressing Philippines


cost thereof being raised in one of their typical whirlwind campaigns. One hundred thousand pesos were
subscribed by prominent Filipinos.
The complete roster of missionary forces in the
Philippines working for their speedy evangelization
must include the American Government itself. Even
though it be not ostensibly engaged in a missionary
enterprise, the underlying motive that has constrained
the American Government to occupy the Islands and
administer them, is a missionary motive in essence,
and a humanitarian motive by open declaration.
The work of the Educational Department, in giving
the Filipinos a common language and a scientific education, is a tremendous force on the side of missionary
endeavor; indeed, it is recognized as such by the
Catholic Church. Every good road through the provinces, and the facilitated intercommunication between
the Islands is a missionary achievement, as time will
prove. Every just decision of the courts, every expose of false bookkeeping, every aspect of the establishing of good government, counts mightily on the side
of the forces seeking to Christianize the Philippines.
The educational and industrial training of Filipino
youth done on a wide scale by the government is essentially the same as is done on a much smaller scale
by mission Boards in fields like Africa. Our Protestant forces in the Philippines have a splendid ally in
the Insular Government, even when that government
finds it expedient to appear publicly to side with the
Catholic hierarchy.
The shame is, that fifteen years after the battle of




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II 




Evangelical Missions in the Philippines  137


Manila Bay there is still so much utterly unoccupied
territory. The great island of Samar, with its three
hundred thousand people, is still waiting for the first
missionary to make his home on the island. Mindoro,
with fifty thousand souls and Tagalog settlements all
around its long coast line, has never been visited by a
missionary. Palawan, with thirty thousand souls, and
the adjoining Calamianes, with thousands more, have
been ignored by the Boards for lack of funds and
workers. The great island of Mindanao, with an unknown population that must number more than half
a million, has for a similar reason remained almost untouched. The north and west coasts of Mindanao are
peopled by Visayans from the Cebuan dialect, and
every door is open for work among them. The subprovince of Ifugao and its neighbor Kalinga remain
without missionaries, and have not even been visited.
The Moros number three hundred thousand, and
have never been seriously considered as a mission field
until the recent action by the Episcopal Board. The
government is partly to blame for this condition, as
the military officials there have from the first listened
to the wily accounts of the Jesuits, and practically forbidden missionary work among the Moros. The
grounds have been that the Moros are fanatical
Moslems, and that they would be led to resist the government if it were suspected of being identified with
an attempt to Christianize them. The reasoning back
of such a position, however, is superficial. While direct attempts at evangelization by conversion might
arouse fanatical opposition by the Moros, that would




138        The Progressing Philippines
not be the way any Board would take up the Moro
problem. Nothing would have better furthered the
attempts the government is making to civilize the
Moros than to encourage, or even subsidize, a mission
hospital and a mission industrial school in several
centers of the Moro province. At any rate, the field
remains to this day entirely unentered, and is added
to the other great unmet needs in the Philippine
mission field.




CHAPTER IX


The Many-sided Work
EDIEVAL Spain strongly stamped upon the
Philippines the spirit and institutions of
feudalism. There are to-day three quite distinct social classes as a result: The landowners, the imitators of the landowners, and the common people, or tawos.                     l
The landlords are commonly of mestizo blood, often
related to influential Spaniards or Chinese, and are
almost invariably strongly Roman Catholic in training and prejudices. They are afflicted with pride of
lineage and of language, of possessions and of position-politically and socially. There is practically no
social intercourse between them and the other two
classes. They affect the Spanish tongue, though it
remains true that most of them know their own
mother tongue far better. Their culture is not to be
despised, though it is never democratic-always aristocratic and feudal.
Evangelistic work for the landlords is generally conducted in the Spanish language. Indeed, they generally refused in the early days of the work to attend a
service in the vernacular. The Spaniards and friars,
in their contempt for the Filipino, also showed contempt for his language, treated it as vulgar, incapable
of expressing cultured ideas, and unfitted for public
139




140


The Progressing Philippines


gatherings for cultured people. It will also be selfevident that a more expensive type of chapel and
school must be provided in working for this class than
would be necessary for the tawos. Only an educated
and cultured native preacher need expect to have any
influence at all with the landlord class. The same is
true as to educational institutions and workers to work
effectively for the youth of this class.
While evangelical missions have never received a
large following from this landowning class, many
of the true and stanch converts are from the landlords. Luckily for the missionaries, the hostility to
the friars centered in this class of Filipinos. While,
as a rule, the women of this class are intensely loyal
to Romanism, a considerable proportion of the men are
liberals. In a few cases, where morals and character
have permitted, these liberals have already accepted the
gospel.
The imitators of the landlords are often of mestizo
blood, generally illegitimate or the descendants of
such. They are practically found only in the large
towns. They affect a smattering of " pidgin " Spanish,
and have a superficial strain of Spanish culture. Their
pride, ostentation, and contempt for the tawos surpasses that of the landlord. They perhaps come nearest of any to constituting a middle class among the
civilized tribes. But almost without exception they
live vicious lives, and are parasites on the two classes
which they consider, respectively, above and below
themselves. They affect Romanism as long as that
is the standard and socially favored faith; when there




The Many-sided Work           141
is a wave of Aglipayano enthusiasm, they are all
Aglipayanos. If Protestantism ever gains the social
ascendency, they will be ostentatious as converts to
that faith.
For the missionary, this class is possibly the hardest
problem in the Philippines. They are always ready to
lend themselves as tools to handicap, boycott, or otherwise persecute the workers and their adherents if there
is any prospect of currying favor with an influential
priest or his following by so doing. From this group
came many of the traitorous Amigos, who would take
the oath of allegiance to the American flag and betray
it within an hour. Some of the "imitators" have
made good Christians, but that is the manifest exception to the rule. Their wily hearts are shallow soil
for the good seed of the kingdom, and the stamina that
makes character is generally sadly lacking in them.
The economic pressure of the time of transition
politically has forced many of them to seek honorable
employment. Probably most of the " rice" Christians
in the Philippines have come from this class. Every
mission has had converts from this class "called to
preach " by the allure of prospective pay from the
mission.
In the matter of equipment for the work of Christianizing the Filipino, no special machinery is needed
for dealing with this class. The wise policy is to go
ahead with loyal work for the landlord and tawo
classes respectively, and let these people find their own
level, eventually, by fitting in where they may. Those
of them who do become soundly Christianized will not




142


The Progressing Philippines


disdain the institutions and equipment adapted to the
strictly tawo class. Those who do not become Christianized will hardly fit in anywhere, either religiously,
socially, or politically in the program of the new epoch
in the Philippines,
There are three groups of the tawos: The towndwelling group, the plantation dwellers, and the barrio
dwellers.
No distinction needs to be made in the equipment of
chapels, preachers, and other means for their Christianization. They have little superficial pride. They
work hard for a meager living. Long-endured oppression and exploitation by the other two classes has
made them humble. Their vices are the inevitable ones
of their stage of culture, not those imported from
abroad and imitated. They have the simple quality
of genuineness.
A humble chapel of the same sort of materials as
are used in the building of their houses is quite good
enough for the beginning of a solid work among them.
They frankly do not understand any foreign language,
and must get the gospel, if at all, through the medium
of the vernacular. From long training they count it
a great privilege to listen open-mouthed, with awe,
to a long address in Spanish, Latin, or anything foreign, but they do not disdain their own mother tongue.
They will not long have high regard for the missionary
who fails to learn it well enough to make himself
easily understood by them.
During the first decade of work the missionaries
could not ignore these class distinctions. Work adapted




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The Many-sided Work


143


to one class would not hold the other class. But with
the lapse of the decade, and in part due to the leveling
work of the public school, in part to the literary work
which has honored the vernaculars by maling them
the vehicle for the Bible in splendid translation, it is
rapidly coming about that the landlords are more
reconciled to services in their vernacular. It has been
so often stated that their shame of their mother tongue
was one of the execrable things the friars had taught
them, that they feel less ashamed of it than formerly.
As a matter of fact, their dialects are very beautiful.
The vocabulary is large and expressive, and the grammatical structure is very wonderful and ingenious. The
Bible loses nothing by translation into the oriental
imagery of the Filipino dialects. The gospel that was
first clothed with the charm of parable and figure is at
home in the warmly imaginative speech that reflects
all the luxuriant verdure of the tropics.
Among the wild tribes these social and feudal
classes do not obtain. There is no difficulty as to
choice of languages. The vernacular must be used,
and there is no substitute. Great deference has to be
paid to the datos and chieftains. No work can be
done among the wild tribes without beginning with
the dato and his counselors. Their power over the
men under them is so absolute that the men have no
minds of their own. They must follow their chieftain.
Primary-grade schools, hospital, dispensary and itinerary medication, institutional and industrial methods,
demonstration communities-these are not only the
most effective means for work-they are the most




144


The Progressing Philippines


direct means of Christianizing the wild tribes. Even
in working thus indirectly, the long-established superstitious customs crystallized into fixed institutions, and
the intense, narrow prejudices, plus the excessive pride
of the wild tribesman, will be found all but insuperable.
The first preaching was done through interpreters.
As an emergency measure it may be tolerated. But
the Pentecostal acquiring of the flaming tongue that
will be understood by the hearer in his own language is
the only divinely ordained method of evangelization.
Knowledge of the language, and ability to use it well,
is indispensable to the evangelistic missionary. There
is absolutely no substitute.
The Filipino dialects cannot be learned from a textbook. The sounds and accents peculiar to the dialect
are to be acquired only by prolonged and close contact
with the people. For missionary purposes these dialects must be learned as a child learns language, from
hearing, imitating, and absorbing.  Tours lasting
weeks at a time, living in the barrios and with the people, hearing for days at a time no language but the
dialect to be mastered, have been demonstrated to be
the only way the average missionary can ever acquire
the language well. This first-hand learning of the
language by " absorption " should be supplemented by
the painstaking, scientific study of vocabularies, philology, grammar, and syntax. But the laboratory is
the more important of the two and cannot be set aside
by any other method.
Mission stations will naturally be located in strategic city centers. The effective missionary organiza



The Many-sided Work


145


tion will thoroughly man a few centers rather than
occupy many in a half-effective way. The missionary
will probably be tempted to develop an Old Testament
type of work, with a big chapel and its institutions in
the mission station, and let the country people come in
many miles for worship-as the ancient Israelites went
to Jerusalem to worship in the temple. Many of the
barrio people will be willing to start with such a system, but none of them will keep it up after the first
enthusiasm gives place to the more prosaic monotony
of persistently following up a false and difficult practice.
The missionary must tour his entire district, developing a work of the New Testament type founded
on the synagogue rather than the temple, with a local
chapel in the barrio centers. It is harder than living
in the station and having the people wade the swamps
and rice-fields, and bear the inclemencies of weather
and fatigue. But here again there is no substitute —
in only one way can the work be effectively done.
Church organization is vastly important for the conserving of results and for their multiplication. The
gathering together of little groups of believers for
regular instruction, prayer, Bible-class work, baptisms,
and the organization of a small church, results in a
self-perpetuating work. Broadcast preaching and the
wide dissemination of the spoken and printed word
in market-place and barrio, except as followed by definite local organization, is largely a waste. The birds
of the heavens come and devour seed so carelessly
sown by the wayside. Though it be small and weak,
K




146


The Progressing Philippines


the organized group of believers stands a good chance
to survive and develop.
Hacienda churches, or the churches organized on
sugar-plantations, are one of the interesting developments of the work. When a planter becomes a Christian, he puts up a good chapel on his plantation, especially in cases where it is some distance from the
nearest town chapel. The large number of families
on the plantation who look to him for leadership are
for the most part easily won to Christianity. Such a
church is almost inevitably self-supporting from its inception. The great problem is to make it at all democratic. With wise direction it serves as a splendid and
effective object-lesson to surrounding plantations.
Protestant barrios have been one of the finest and
most vigorous developments among the barrio-dwelling
tawos. In the Visayan Islands, in particular, these
communities have had a large development.
With the first broadcast heralding of the gospel,
followed up by touring, and the work of native evangelists, colporters, and Bible-women, great numbers of
tawos accepted the gospel. Many of these were immediately subjected to various types of persecution.
Catholic landlords on whose premises they lived made
trouble for them. Others were boycotted in the markets, mocked in public places, threatened, and in some
cases even assassinated. This persecution, often unreasoning and utterly unorganized, was the immediate
cause why the people desired to live apart from their
Catholic and pagan neighbors.
In a few cases, practically entire barrios became




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The Many-sided Work


147


Christian. In most cases, however, only a family or
group of a few families from a single barrio became
openly Christian. As most of the families thus Christianized owned no land in the barrio, they found it to
their advantage to move out and unite with other
families in the founding of a new, Christian barrio,
either on land owned by Protestants or on unoccupied
government land.
In building the new village the chapel would be the
first structure erected.  This would be built by a
"bee," all intending to locate in the new barrio uniting with their Protestant neighbors in putting up the
chapel. Around this chapel, as a nucleus, a fine barrio
of fifty or more houses would soon be built. These
new barrios sprang up rapidly, and were built with
much enthusiasm on the part of the newly won Christians. The festival spirit and singing characterized the
whole enterprise. In one touring district in Iloilo
province, as early as I904 there were already nineteen such Protestant communities.
It can readily be seen that there are many advantages for the work in such a development. The people
are easily accessible for instruction, shepherding, and
discipline; and a definite organization of the church
with guardian deacons and deaconesses is greatly
facilitated. The success of these communities and
the prosperity of the people dwelling in them served
as a powerful propaganda force among the surrounding barrios. The finest advantage of all, however, is
the environment that can be created in a Christian
community, which serves as a safeguard to weak com



148


The Progressing Philippines


municants who would not be able to stand loyally by
their vows if subjected to the influences prevailing in
a pagan barrio. On the other hand, the chief obstacle
to the success of these communities is the fact that
quarrels develop from the herding together into a
single barrio of families that have diverse tastes, or
even inherit inter-barrio feuds and suspicions which
persist.
The equipping of the native church with a native
ministry is the crux of the missionary's task. The
successful evangelistic missionary is the one who can
enlist, and train in practical work, a corps of efficient
and spirit-filled workers. While the preachers' training school may help in equipping the native preacher
with Bible lore and in the field of school curriculum,
these are no substitutes for the indispensable impact
and influence of a missionary, with whom the native
worker has learned the joy of gathering in the sheaves
in the harvest-field, not in theory, but in actual practice.
It has come to be a sort of truism with missionary
enthusiasts that " the Filipino must evangelize the
Filipino."  This is but a half-truth.  It is not the
divine program. God's manifest plan is for the foreign missionary and the native worker to cooperate in
this great enterprise. Neither the native worker nor
the foreign missionary can work without the other.
The missionary must learn the native dialect, and
preach the gospel to the native church and its adherents. But his greatest work will be to fire the zeal and
energy of the converts whom the Spirit of the Lord




The Many-sided Work


149


will set apart to the work of ministry; and then work
patiently with them, train them both by precept and
splendid example, and supervise their activities as long
as that shall be necessary for the largest interests of
the work.
Self-support is within easy reach of the missionary
in the Philippines. There is no excuse for the developing of " rice " Christians. Chapel and church
buildings must conform approximately to the standard
of building materials used by the people of the congregation in their own homes. If the missionary insists
that the common people, who have no money and live in
bamboo houses, have a house of worship built of native
hardwood, with iron roof, he must expect to build the
church with mission funds, and repair with mission
funds, and need not be surprised if the congregation
expects the same opulent treasury to provide preaching. Mission churches and chapels should never be
built to pass muster when visited by a touring delegation from America. Such a party will inevitably
criticize the humble church building adapted to the
economic status of the congregation, which alone
is promotive of independence, self-respect, and selfsupport.
Native preachers must not be given heady notions
and false economic training in the mission training
school if they are to minister wisely and contentedly
to a native congregation. The training that would
equip them to minister to an American congregation
will manifestly unfit them to minister to a Filipino
congregation. The missionary should be economical




150


The Progressing Philippines


in applying mission funds either to his own needs or
to the needs of the work, for the native Christians are
curious, very observing even when they say nothing
about it, and imitative. Given fair treatment, good
example, and sound teaching, Filipino congregations
will naturally and gladly build their own church buildings, decorate them, and render them attractive, thereby developing a genuine and indigenous type of church
life that will go from strength to strength.
Single women can do effective work in the Philippines. There is little of social prejudice against their
sex, or of false ideas about womanhood that will hinder
their work for Filipinos of all classes. One of the
finest tributes to the work of Christianity, even as it
is imperfectly exemplified in the Catholic Church of
the friars, is the exaltation of Filipino women far
above the social status of women in all other oriental
countries. This one result of their work justifies the
claim of the Spanish Church to the name Christian.
Bible-women and women colporters have from the
very inception of the work in the Islands done magnificent service. There is some prejudice against their
preaching in public, yet some of them have even done
this effectively. But in the personal and house-tohouse work they have shown a splendid efficiency.
The function of medical and hospital work in the
Philippine field has been as central as it was in the
ministry of Jesus in Galilee and Perea. The work of
the friars was not humanitarian. Their religious function was defined as pertaining only to souls; bodies
were left to the demons and to fate.   Ignorance,




The Many-sided Work


151


unsanitary habits, superstition, endemic contagions,
proximity to and commercial intercourse with the
great plague and pest centers of the world, have afflicted the Filipino people with nearly all the diseases
of the flesh. Strangely enough, the galleons from
Mexico never carried yellow fever into the Philippines.
The amount of preventable suffering and social and
economic inefficiency is appalling. This condition defines the missionary task we face. Tuberculosis is
wide-spread; hookworm is so common that an examination of the prisoners in Bilibid jail in Manila-the
prisoners coming from all provinces-showed that
eighty per cent were infected with it. There is hardly
a Filipino in the Islands whose blood is not infested
with the malaria parasite. Tropical dysentery is endemic in the soil, and widely prevalent among all
classes. The natives are fond of dogs. Every barrio
is infested with them. As a result, rabies is common.
Blood-poison infection is very common. Little abrasions of the skin develop great ulcers. This and vastly
more constitutes a tremendously appealing call for the
organized and scientific sympathy of Christendom to
heal the body, and thus commend the gospel of the
Good Physician.
Every Board in the Islands conducts hospitals. The
United Brethren have been an exception hitherto, but
are now furnishing a doctor and hospital for the province of La Union. To these hospitals the cases needing operation and in-treatment are brought from all
the surrounding territory. Operations and treatments
often appeal to barrio people as miracles appealed to




152


The Progressing Philippines


the peasants of Galilee. In-patients are dealt with
spiritually by the doctor and attendants. Although no
constraint is ever suggested, many conversions occur.
But the large value of the hospital work is not in the
conversion of individuals, but in the commending of
the great, symmetrical gospel of Him who came that
men might have life in abundance, which implies the
deliverance of those who are bound captives by curable
bodily ailments.
Our hospital work has an incalculable effect upon
the social ideals and instincts of the country, exalting
human value and supplying the humanitarian instincts
the friars so effectively suppressed-if, indeed, the
Malay had any such instincts to suppress. No lasting
industrial, economic, social, or moral progress is possible for any people till they acquire a sense of human
value. The great function of our medical work in the
Philippines, in addition to emulating the compassion
of the Good Samaritan and relieving immediate and
pitiable suffering, is in thus transforming the fundamental spirit of Filipino society. The trained and
cultured doctor, who could easily be waited upon by a
retinue of servants and mingle only with the highest
in the land, when he goes into the humble shack,
cleanses the loathsome ulcer, and does the most menial
service to the neglected tawo, whom the rest of the
community has from long training come to treat with
the most calloused indifference, is injecting into Filipino society the most radical and revolutionary humanitarian dynamic it ever yet received.
Nurses' training schools and clinics are a feature of




The Many-sided Work


153


every mission hospital. Foreign nurses are too expensive to be provided in numbers sufficient to care for
the full wards. But aside from this consideration, the
doctor and the head nurse accept as a fundamental part
of their hard task the thorough training of a corps of
native nurses. These trained nurses will be a farflung skirmish line of the sanitary and Samaritan army
needed for the vanquishing of disease in this field.
The training of native nurses is quite as important a
part of the work of the mission hospital as the immediate ministering to the sick. No finer laboratory for
their training could be desired than the wards full of
those suffering with every manner of disease common
to the Islands. Filipino men and women make good
nurses, and respond splendidly to the opportunity thus
given them to take up a profession hitherto unheard
of in the Islands.
Educational work has a large place in the plans and
appropriations of the Presbyterian, Baptist, Episcopal,
Methodist, and Congregational Boards. The other
Boards are more or less engaged in its promotion.
The situation differs from that in any other mission
field. The unique, educational system of the government brings schools practically within reach of all the
children in the Islands.
For intensive work, the experience of the Boards on
many fields demonstrates that no other agency equals
the boarding-school, with the teachers bringing their
personalities to bear upon the task of molding the
pupils to their ideals. If education were only a matter
of the " Three R's," the educational missionary in




154


The Progressing Philippines


this field would have little justification. As it means
the developing of latent powers, and the personal
transforming of character, its need is evident.
The largest and most effective mission-school in the
Islands is Silliman Institute, conducted by the Presbyterians at Dumaguete, Oriental Negros. A large
equipment of buildings and a school farm have been
provided, but these are quite inadequate to meet the
needs of the growing school. There are three hundred
and twenty-five boarding students, and as many more
live outside the school buildings and take the class
work. The school is coeducational. Instruction is
given in four courses:
I. Academic-a ten years' course confirming the
degree of A. B., complying with the government standards of requirement. The school has the official approval of the Insular Government. The Bible is taught
through the entire academic course.
2. Industrial-in bench, carpentry, and construction
work, and in printing and bookbinding.
3. Agriculture-on a fifty-acre farm near the buildings.
4. Religious Instruction-other than that received
in the classroom.
The students come from every walk of life, rich and
poor. Filipino, Spaniard, Mestizo, Chinese, and Siamese throw Castillian training and tradition to the wind
and live as one big family. Here Catalino, son of Castillo, the mountain bandit who defied the authorities
for many years, sits at the same table with the son of
the ex-governor of the province, and Jose, son of one




The Many-sided Work


155


of the wealthiest aristocrats and sugar-planters in
Negros, comes to study-hour and sits with Claudio, a
former servant of the family. Here the proud Tagalog
sits in class with his peaceable Visayan brother and his
fanatical and/ war-loving Moro neighbor, or his more
distant neighbor from the new republic of China, or
from Siam. This is democracy in earnest, and by
radical steps.
The Baptists have a similar but a smaller industrial
school of lower academic grade at Jaro, Iloilo, with
three hundred boarding students, all boys.   This
school does the work through the grammar grades
only, and offers training in several trades, including
tailoring, shoemaking, sloyd, and wood-carving, besides the usual lines of carpentry and cabinet-making.
A farm of sixty acres, with irrigation plant, gives opportunity for practical agriculture.
High schools for girls are planned or in actual
operation in several of the fields. Orphanages and
home schools for poor and neglected children extend
the ministry of education and character-nurture of the
missions.
The crying need of the Filipino is practical training to enable him to become industrially efficient, and
to develop and use his rich natural resources. The
mission school may well supplement the government
schools in this great task. All mission schools find
themselves tempted to accept more students than can
be properly cared for with the equipment at hand.
In each provincial capital the government conducts
a provincial grammar and high school, with trades




156


The Progressing Philippines


schools affiliated. They really constitute a small provincial university, of low academic grade. Several
hundred pupils are congregated there, coming from
every corner of the province, forced to live away from
home in such quarters as they may be able to afford.
This was early seen to be a splendid chance for the
missionary. The first mission dormitory was established by the Baptists, in I903, at Bacolod, the capital
of western Negros.
A building is secured and equipped for dormitory
purposes.  A  cook and a steward are provided.
Twenty or more of the most promising students in the
government school are taken in as boarders and
roomers. They live under the close supervision of the
missionary in charge. The boys pay at least for their
board and light; in some cases for their room as well.
In other cases, this latter is furnished by the mission,
inasmuch as many of the most desirable boys are too
poor to pay, and would otherwise be compelled to live
in a private shack home outside.
The parents of the boys were the first to become
enthusiastic over the dormitory idea. They want their
boys, away from their care, under the charge of some
one in whose character they have confidence. The
missionary is a sort of companion as well as guardian
to the boys in the dormitory. He mingles with them
in the dormitory home in the evenings, helps with
their work, gives counsel when it is needed, teaches
Bible and music classes, and becomes the friend and
confidant of many a boy whom he would not be able
to reach otherwise.  Some of the dormitory boys




ADNormitory students, aacolod, Ng




hi      a
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II 




The Many-sided Work


157


openly become Christians, some of them even preachers of the gospel.
They are invited to attend the evangelical services
on Sunday. In some cases, this is a condition of their
living in the dormitory home.
With a small outlay of mission funds, an institution
that accomplishes practically the same things as a
mission school is thus conducted. The results of dormitory work are gratifying, varying with the personal
fitness of the missionary in charge for this particular
kind of work.
The Baptists have three dormitories for boys and
one for girls in Panay and Negros. Other Boards
have taken up the same line of work with encouraging
results. The Presbyterian dormitories in Manila were
early at the task. Last of all, the American archbishop
of the Catholic Church in the Islands has taken up
dormitory work in several provinces.
One of the advantages of dormitory work is that
the cream of Filipino youth attending the provincial
schools is thus effectively reached by the gospel. The
dormitory is so desirable a home for the student that
the missionary has a chance to select, and eliminate all
but the strongest and most promising candidates. The
future governors of the provinces, and those who are
to fill all the highest political positions in the Islands
are thus evangelized, in spite of the prejudices that
might easily make it utterly impossible to get them to
attend a service in a mission chapel.
Union dormitory work has been done in Iloilo.
Union institutions are more necessary, however, where




158


The Progressing Philippines


a larger outlay of money is needed to make the institution efficient. Once equipped with a modest building, the dormitory is easily self-supporting.
Several missions are conducting institutions for the
training of Christian women. The Baptist Woman's
Training School in Jaro, Iloilo, may be spoken of as
a type of these institutions. With a very inadequate
plant and equipment, a group of seventy women,
carefully selected from the churches, has been given a
four years' course in practical Christian work. The
course has included, in addition to the fundamental
Bible study, hygiene, domestic science, nursing and
first aid to the injured, religious music, both vocal and
instrumental; while half the entire time was given to
practical house-to-house personal work as colporters
and evangelists. The splendid force of workers graduated from this school is an index of possibilities to
do much in the Philippines with meager equipment.
Consecrated common sense and zeal for the work
bring great results..
The mass of the Filipinos are very poor people.
The missionary who is to do a very large service to the
tawo class must have the Pauline faculty of becoming
poor with those who are poor, and must be adept at
developing institutional expressions of Christian zeal
for service and effectiveness that will not need too
much money for their conduct. The institution needed
is one that would have been within the reach of the
humble man who wrought wonders for the poor and
despised in Galilee.
A surprisingly large percentage of the Filipinos are




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The Many-sided Work


159


literate. Even at the beginning of our work it was
found that many of the tawo class could read. This
was particularly true of the women. This was an
open door for the work of preaching by means of the
printed page.
Literary work has employed the energies of nearly
every Board at work in the Philippines. Nearly every
mission is equipped with a printing-press. The friars
in the early decades of their conquest had reduced the
Filipino dialects to writing with Roman letters. Aside
from catechisms and " Passions," little had been done
or allowed by them in the dialects. The versions of
the Bible will do more to crystallize and standardize
these dialects than all else that ever was done for them.
Literary work thus far undertaken, aside from Scripture translation, has been of modest proportions. Re'ligious periodicals have been issued-hymn-books,
Sunday-school leaflets, a large tract literature, and
some text-books for school use. While a vast amount
of toil and considerable expense have been involved in
the supplying of even this congeries of literary beginnings, its significance is far-reaching, in that it bids
fair to mean to the Filipino dialects what Luther's Bible
meant to the German language.




CHAPTER X


A Strategic Field
WO remarkable interventions in the historic
development of the Philippines indicate that
in the Divine plans for the world's progress and regeneration the Philippines were
counted strategic.
The first of these was the coming of the Spanish
friar in the sixteenth century. Islam had already conquered the Malays to the south. Mohammedanism
was already firmly established in the Jolo archipelago,
and rapidly reaching out to the conquest of the semicivilized tribes in the Visayas and Luzon. Manila wasa Moslem center. Within another century the Philippines would have been Mohammedan. Just at this
crucial time came Magellan with his Catholic chaplain
to begin the speedy work of Romanizing the Filipino
by baptizing the population of Cebu, and burning the
Moslem barrios that refused to accept the Catholic
faith.
No Protestant missionaries were available for the
task of Christianizing the Philippines during that century, nor for a long time thereafter. Protestantism
was then busy with its mighty work of protesting and
reforming a medieval church, and winning for itself
a place where it might eventually develop the strength
to enable it to become missionary. Centuries were
160




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A Strategic Field


161


needed for these Protestant bodies to qualify for service in the Orient.
In the meantime, affairs in the Orient were so critical that no delay was possible. The Spaniard and the
Portuguese Catholic were ready and equipped for the
task. Marvelously their frail galleons were guided
across the unknown oceans, saved from the typhoons,
and guided to an unknown goal. Magellan and his
successors sailed under sealed orders. To-day we are
permitted to read those orders. They were ordered to
intercept the forces of Islam and turn them back from
the coasts of China and Japan and outlying islands.
This most decadent and retrograde of all the great
missionary religions was not to go farther north than
the Jolo archipelago.
The friar missionary was not the ideal interpreter
of Christ for the Orient. But he was nearer to that
ideal than any other available at the time. Indeed, had
a force of evangelical missionaries been all ready for
service in the Philippines in the sixteenth century, they
would not have answered the purpose so well as did
the friar. Evangelical missionaries, with peaceful and
persuasive methods, would never have been able to
check the northward march of Islam. The Spaniard
was well prepared for the task. For centuries he had
taken the brunt of the Moslem impact on western
Europe. He knew the power and the danger of Islam,
and had found that in fighting such a foe no quarter
could be given, no methods of mere persuasion used.
He was equipped with a missionary zeal that counted
no cost, and stopped at no obstacle opposing the conL




162


The Progressing Philippines


quest of the world by the Cross. And he was backed
by the mightiest military and naval nation of the century, every one of whose ships and soldiers was consecrated to the same missionary task that impelled the
zealous friar.
Not only did the Spanish missionary forever checkmate the northward movement of Islam, both east and
west; the friar advanced the Filipino a long way on
the road toward modern civilization. The culture
stage of the civilized tribes dwelling in the lowlands
of the Philippines in the sixteenth century was doubtless on a par with that found in the mountains of the
Visayas to-day. Such being the case, immense progress has been attained.by the Filipino under Spanish
tutelage. From our angle of vision, the type of Christianity and culture characterizing the Spaniard is very
medieval; but for the Filipino it was radical, and involved for him an immense advance.
Thus the Spanish friar has served a mighty purpose
in the far East.  The Philippines constituted the
strategic base of activities reaching to Japan, China,
Cambodia, and Siam. The wide-spread use of the
Mexican dollar in all the East to-day is an index of
the magnitude of the cultural influence he has exerted.
His function manifestly directed by Providence was
both repressive and destructive, and also constructive
and cultural.
When the Spaniard became decadent and reactionary, and his period of usefulness in this field was manifestly past, there came a second marvelous intervention in the natural course of events in the Philippines.




A Strategic Field


163


The great Western republic has no imperial designs.
She has utterly no ambition to become needlessly involved in oriental politics as a colonial power. But
in the name of outraged humanity she is forced to interfere with Spanish cruelties in Cuba. Going to war
with Spain near her own eastern coasts, little considering the consequences to result in the far East, she
suddenly awakes to find herself responsible before the
world for sovereignty over the Philippines as the one
practical alternative to leaving the Philippines in the
desecrating power of Spain.
If designing statesmen could be charged with the
plot that America should intervene in Filipino affairs,
the matter might be differently interpreted. But coming, as the battle of Manila did, it admits of but one
Christian  interpretation.  America, like Magellan
nearly four hundred years earlier, sailed into the
Philippines under sealed orders of vaster import than
could be known at the time. The battle of Manila Bay
was an act in a drama of far greater design than the
chief actors even guessed.
To-day the student of world-politics and of kingdom strategy can see a clear plan and line of development in the unfolding of Philippine history. In faithfully so doing, he will arrive at conclusions by no
means uncertain, and of momentous significance. This
will be seen to be at one and the same time the justification of our missionary enterprise in the Philippines,
and the divine commission for carrying on to its consummation the work undertaken.
The modern missionary in the Philippines, like the




164


The Progressing Philippines


great Master, has come not to destroy, but to fulfil.
In supplanting the medieval Spaniard, step by step,
we are to carry on to its completion the very work he
inaugurated and advanced through its first period of
development. The Spaniard has taken the knowledge
of God, and the plan and purposes of his grace to
the Filipino. The friar was either blind or disobedient
to the humanitarian demands of Christianity, and to
the right of the Filipino to liberty and progress; the
American is to supply that which the Spaniard lacked,
to supplement that which the Spaniard gave. The
Spaniard exploited the Filipino as his just reward and
pay for the cost and hardship of conquest and conversion; the true function of the American regime, governmental and missionary, is to guarantee that the Filipino shall have his own country and its splendid resources, and be helped by enjoyment of them to a
place of power among the nations that shall realize
the divine plan thus far manifested in two very extraordinary interventions.
Regrettable though it be, the work of fulfilling what
the Spanish friar has done involves destructive as well
as constructive processes.  Unhealthy tissues must
slough off, otherwise the unhealthy past will persist;
the sloughing process may involve some healthy tissue
as well; but modern sanitary treatment will insure its
rapid replacement by natural growth. Positive and
constructive forces are in the ascendent, even in the
process of sloughing. The healing of a festering mass
is a merciful Samaritan work, even though it involve
some pain.




Pr C ~1 Os asr,mlI
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San Fe nan o Un ted ethren church




I 




A Strategic Field


165


The geographical location of the Philippines is significant. The nearest neighbors of the Filipino on the
north are the Japanese and their wards in Formosa.
The nearest neighbors on the east, in the Pelew Islands east of Mindanao, are the Germans and their
wards. To the south are the Dutch colonies in Sumatra, Java, and the Celebes, also the British colony in
North Borneo. Across the China Sea, to the west, lies
the French colony of Indo-China. The Philippines are
thus in the center of all the great European colonizing
powers, with Japan, their one oriental imitator, close
at hand on the north.
All of these surrounding colonies are conducted in
the selfish interest of the colonizing power. Industrial competition and economic pressure have long
been driving these great colonial powers to policies of
selfish imperialism and exploitation of the natives for
the maintenance of great armaments. The less direct
this exploitation, the more pernicious for the native of
the colony.
As a consequence of the battle of Manila Bay, a new
type of colony was thus planted in the one place in all
the Orient where it would be a near neighbor to colonies
of all the imperialistic world powers. At its inception,
this new type of colony was not recognized as such by
any of the great nation onlookers. Even the Japanese
and Chinese thought the United States was following
the example and precedent of Europe. Even the antiimperialists of America itself were blind. Declarations to the contrary were unavailing; proof was demanded. The granting of independence to Cuba was




166


The Progressing Philippines


the first convincing proof given to the world that the
American colony was of a new type. At first the withdrawal of American power from Cuba was looked
upon as some sort of diplomatic ruse. The imperial
powers could not credit the reports. All their prophecies were overthrown in an instant. Their cynical
cavils came back like boomerangs.
The moral influence of America's treatment of the
recently acquired colonies of Spain can hardly be
overestimated. So long as nation only vied with nation in a grasping struggle for new territory for selfish exploitation, no voice raised in protest could be
heard above the turmoil. The native population of the
colonies was easily held down with a mailed hand.
Liberation from the greed of one nation would only
leave them the victims of another, and possibly a
worse, power.
The establishing of American sovereignty in the
Philippine Islands as a guaranty before the world that
the Philippines are for the Filipino, is by far the most
revolutionary dynamic ever yet introduced into oriental politics. It has released the pent-up, stored-up protest of the millions of exploited Orientals.
The Philippines have for a decade been a magnificent
demonstration and object-lesson in liberty and progress
for a weaker oriental people, and of the capacity of
the despised races for the progressive exercise of autonomy. In the modern world, with its cables and
wireless messages, with its rapid and cheap facilities
for intercommunication, with its marvelous increase of
literacy and multiplication of printing-presses, such an




A Strategic Field


167


object-lesson is not a light that can be hidden under a
bushel. It is strategically located on a hill that may be
seen by all the colonizing powers, and by the oriental
peoples they exploit. This practical demonstration of
the beauty of unselfishness on a national scale, and of
the capacity of the despised Malay for progress and
autonomy, is already a matter of common knowledge
in every corner of the far East; the peasant of Anam
and Siam, the Malay of Java and Sumatra, the Hindu,
the Buddhist, and the Moslem, all talk of it and dream
dreams that are new within the past few years, and
that now are seen to be possible of fulfilment.
But of even greater significance to mission strategy
is the location of the Philippines with reference to
China and Japan. The demonstration that republican
institutions are adaptable to an oriental people; the
Western educational system made effective for Filipinos; the gold-standard currency supplanting the
fluctuating Mexican dollar; and the scientific solution
of the baffling problems that the Spaniard never made
progress with-who shall say what this has meant to
awakening China!
It has been felt to be a great gain for the Chinaman
to have America for a next-door neighbor. Able
officials of the Insular and Military Governments have
been thus brought into touch with China and her problems. A great and friendly nation, possessed of military and naval strength, as well as of vast moral
weight in all international councils is too near China
to be either indifferent to her needs or unacquainted
with them. The American flag in the Philippines has




168


The Progressing Philippines


given the Chinaman a large confidence that fair treatment would be given him by the nations, and that all
the helpfulness both of America's good-will, and of her
science and progress is available for his need.
Morally, and in strategic significance, the Philippines thus constitute one of the great mission fields of
the world. There is no more urgent task confronting
the consecrated energies of American Christianity today than that of Christianizing the Philippines. The
American churches are here put to the supreme test,
and are under the lime-light of the far East, as well as
of the world. What America does for the Philippines,
other nations will eventually have to do for their colonies. " The Philippines for the Filipino " means vastly
more than that the Filipino is freed from exploitation
by any stronger nation; it inevitably means that India
is for the Indian, China for the Chinaman, Africa for
the African.
What Lincoln said about its being impossible that
this nation should remain half-slave and half-free, is
true of Asia and of Africa to-day. With the Filipino
free, other dependent and exploited peoples will be
free. The leaven that works in the Philippines will
leaven the whole Eastern lump. Facilitated intercommunication, and the modern spread of ideas and of
spirit will insure this.
It is not merely a blind impulse that has motived the
great, statesman-like minds back of the imperialistic
interests and investments in the far East to look with
disfavor upon the coming of the American to the
Philippines. They see on the horizon the sudden rise




A Strategic Field


169


of a new and mighty spirit among the hitherto torpid
Eastern peoples, to which this event lends dynamic
impulse and reenforcement, as well as direction. These
same men, in their clubs in the port cities, and on the
great steamers, curse the missionary and the American
in the same breath, as the disturbers who are turning
the world upside down, and checkmating their own
ambitions.
The New Epoch in the Philippines was coeval with
the rise of Japan as a world power through the defeat
administered to Russia in Korea. The overthrow of
the Manchus in China, followed in quick succession by
the banishing of opium from the provinces of China
signaled the birth of the new China. A missionary in
the Philippines was chairman of the opium commission
that helped bring about this greatest moral reform of
the decade. Coeval also with these great events was
the uprising in India of a mighty spirit of protest and
of demand for liberty and progress, genetically related
to these other oriental political and moral upheavals.
Instead of bewailing, with the anti-imperialists and
cynics, the fate that has at this time loaded the United
States with sovereignty in the Philippines, it behooves
every true American who acknowledges any debt to
Christianity for what it has wrought in America, to
meet this crisis in a spirit commensurate with its
strategic importance. In the Philippines the American
church stands, as it may never again stand, at the
"crossroads of history." Never again can there be
such an opportunity to do a mighty service to an
awakening Orient.




170


The Progressing Philippines


The response thus far made by the American church
to the appeal from the Philippines is splendid, but inadequate. The second decade of evangelical missions
there must see every unoccupied field fully manned.
Theories and vain promises have been tried and found
sadly wanting. The Spaniard took enough quixotism
to the Islands to meet the need for that type of idealism forever. Practical service is needed. The gospel
of sanitation must go hand in hand with the gospel of
salvation. Dogmatics and doctrine are not urgently
needed; a new character and social transformation
must be had for the Filipino's salvation. Science and
industry alone can eliminate superstition and recurrent famines in a land of plenty.
Quick visible results are in demand. They can only
be had through the varnish and veneer of false reports. Fiat solution of the vital problems of the Philippines is but following the Spanish precedents that
failed.  Every American who has really helped
shoulder the task in the Islands knows that a long and
difficult undertaking has only just been entered upon,
and that the test of America's efficiency in the Philippines will be the patience and persistence with which
she holds to the task. The Philippines must be built
up from the very foundations of the social order.
Generations of solid work would be accomplishing
marvelous results in equipping the Filipino for absolute independence. Three and a half centuries of
Spanish salvation have demonstrated that what the
Filipino needs is not a superficial salvation of his soul
from hell in the next world, so much as a transformed




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A Strategic Field


171


character and a regenerated social order that will make
the kingdom of heaven a possibility and a reality in
this world.
By marvelous intervention with the regular course
of events, the Philippines have twice been entrusted to
the sovereignty of Western nations, and in each case
to the nation best qualified at the time for the particular service needed to the Filipino. The Filipinos are
a chosen and elect people, with a great service to
render in return to the peoples on all sides of them.
They respond admirably to the opportunity given them
in their new epoch. The best of them are not impatient
with the necessary and limited restraints upon their
absolute autonomy in the interest of their true
progress.
The function of the Christian missionary in the
Philippines is as great as man was ever called upon to
perform. The missionary is best qualified of all foreigners to see the Filipino's problem from the Filipino
angle. In learning the vernacular, and through close
fellowship with many of the best of the Filipinos, he
receives the best insight vouchsafed to any American
as to the aspirations, capacities, and needs of the Filipino. He knows his moral and spiritual life as can
no other.
While there may be little of social or political prestige for the missionary on account of his calling; and
the more because there is a demand for sacrifice and
the bearing of hardship in the doing of the missionary
task, surely no vacancy will be allowed to stand unfilled in missionary ranks so long as there are young




172


The Progressing Philippines


men and young women left in America who have felt
the constraining love of Christ! Volunteers should
besiege each of the seven Boards conducting missions
in the Philippines, placing upon the Board the responsibility of refusal, and giving them the opportunity to choose out the best from among many applicants, and maintain a strong as well as a full force in
the field. Only thus can the work be done well in
this great field full of opportunity and of promise. The
future is to be an unsparing critic and judge, holding the Christian church in America doubly responsible for the complete Christianization of the Filipino;
responsible as patriotic Americans for the evangelization of territory under the American flag; and responsible as patriotic citizens of the kingdom of God, especially equipped and qualified for this particular
work. For no other nation has Christianity wrought
so beneficently as for Christian America. No other
nation owes a greater debt because of the accumulated
progress of other peoples and other centuries to which
it has fallen heir. No other has been given the opportunity at so critical a time to do so great and strategic
a service to an awakening Orient. Such an opportunity is to the Christian both a challenge and a commission.


JUL 2 2 1915




INDEX


Agriculture, 46, 56, 64.
Alcoholic drinks, 35, 46, 103.
Animism (see Superstition).
Anti-imperialism, 74, 169.
Autonomy, political (see Independence).
Bananas, g9.
Barrio: is the social unit, 43; as
organized to-day, 45; customs, 46;
superstitions, 47; being evangelized, 142, I46f.
Birth-rate, 14.
Blends of race (see Mestizoes).
Brahmanism in Malaysia, 33.
Buddhism in Malaysia, 33.
Bull of pope: against slavery, 40;
favoring friars, 115, 119.
Canlaon, i6.
Cannibalism of wild tribes, 28.
Caste, 49.
Catholic Church (see Friars): feudal
in character, 41 f.; opposing Filipino nationalism, 50o; superstitious,
47; active to-day, 120.
Celibacy, 103, 109.
Chinese: under Limahong, 54; as
artisans, 58; massacred, 6i; evangelized, 133; influenced by Philippine policies, 167.
Cities, a5.
Class consciousness, 42, 49, I39f.
Coal, 19.
Cock-fighting, 53, 101.
Comity, 123f.
Commerce (see Trade), 82, 84.
Concubinage, 98.
Copra, I8.
Dato, 39.
Death-rate, 14.


Dialects: of wild tribes, 27; due to
isolation, i6; Scriptures in the,
I27; learned by application, 144;
treated with contempt by the
Spaniard, 142, 143.
Diplomacy with Filipino generals, 77.
Doctors, 47, 82, 83, IoI, 15If.
Drunkenness, 35, 46, 103.
Earthquakes, i6.
Economic conditions, 48.
Eurasians, 37.
Famine, 23, 51, 56.
Feudalism, 41, 57, 139.
Filipino characteristics, 35.
Forests, x8.
Friars: during conquest, 54, 90;
quarreling with governors, 35, 57,
62; resisting pirates, 60, 6; administering provinces, 63; declining in missionary zeal, 63; using
despotic power, 66, to8; tormented
by insurgents, 67, 68; executing
Rizal, 68; as landlords,  o8; despising Filipinos, I o8; still arriving
in Islands, 12o; checkmating Islam,
34, 160-i62.
Gambling, 69, xoI.
Gold, 19.
Head-hunters, 28.
Hemp, i8.
Hindu culture in Malaysia, 33.
Homestead, 42.
Houses, 45.
Independence: desired, 42; requiring preparation and qualification,
78, 170; tried in Negros, 8o;
practically realized to-day, 86-88.
173




174


Index


Industrial training, 85, 136, 138,
154f.
Infidelity, 93, I I, 117.
Inquisition, 62, 95.
Insanity, 99.
Islam: captured Malaysia, 32, 53; introduced  into  Philippines,  32;
checkmated by the friar, 34, 16o162; being evangelized, 133, 137,
I67.
Jungle, 17.
Jesuits: in eighteenth century, 63;
excluded, 64; returned, 66.
Ladrones, 46.
Landlords, 41, 139, 140.
Lumber, i8.
Malays: migrated from Asia, 26;
characterized, 26; converted  to
Islam, 32.
Manila, 25.
Mayon, i6.
Mestizoes: from Mexican fathers,
36; from Chinese fathers, 37; from
friar fathers, 98.
Mines, 19.
Mohammedan (see Islam).
Moros: mentioned, 32; migrated
from Malaysia, 34; characterized,
36; being evangelized, x33, 137.
Mountains, 15.
Narcotics used by Filipinos, 35.
National consciousness, o50, 51.
Negritoes, 27.
Peonage, 44.
Piracy, 53, 59, 64.
Plantation, 44, 146.
Polygamy, 27, 29.
Progress, 66, 86-88, 166, 171.
Provinces, 24.
Pulahanes, 28.
Quack doctors, 47.
Quixotism: of the Spaniard, 65, 8r,
170; of the Filipino, 76, 79, 87.


Rainfall, 23.
Rice, 20, 2I.
Rinderpest, 20.
Rivers, 17.
Rizal, 67.
Sanskrit roots, 33.
Skepticism (see Infidelity).
Schools: promoting nationalism, 51;
in Spanish days, 67; under military government, 76; of Insular
Government, 86.
Seasons, 22, 23.
Secret organizations, 67.
Serfs, 41, 44.
Slaves: in primitive days, 4o; on
plantations, 44; of the pirates, 6o,
64.
Soul-hunters, 29.
Sugar, i9.
Superstition: of wild Visayans, 29;
in the barrio, 47, 94; of the friars,
47, 93.
Taal, 15.
Tawos (Timawa): mentioned, 39;
grouped in three classes, 43, 139,
142; neglected by R. C. Church,
49; literate, I59; being evangelized, 58, 142, I56.
Temperatures, 22.
Theaters, 6I.
Tobacco,.19, 35.
Town as developed from barrio, 44.
Trade: by galleon, 58, 63, 65; in
new epoch, 84.
Translations of Scriptures, I25f.
Vices, 35, 46, ioi.
Wild tribes: governed, 24; inhabiting mountains, 27; perpetuating
Malaysian culture, 33; characterized, 36; evangelized, 133, I34,
137, I43.
Wild Visayans, 28.
Women in Philippines, 150, 158.












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