Читать книгу The Inhabitants of the Philippines - Frederic H. Sawyer - Страница 38

Year of Foundation or Revival.	Year of Arrival.	Corporation.	Towns.	Provinces.	Friars.	Baptisms.	Marriages.	Burials.	Souls.
395 1061	1570	Augustinians	203	16	310	98,731	20,355	83,051	2,082,131
1532	1606	Recollets	194	20	192	56,259	11,439	40,008	1,175,156
1208	1577	Franciscans	153	15	455	38,858	11,927	35,737	1,010,753
1216	1587	Dominicans	69	10	206	27,576	7,307	32,336	699,851
1534	1581	Jesuits1	33	6	167	15,3022	2,017	4,937	191,493
		Secular Clergy	..	..	..	..	..	..	967,294
		Total			1,330				6,126,678

N.B.—	The population of the Islands according to the census of 1877	5,995,160
	Probable Christian population, 1899	8,000,000

These holy men have, since very early times, shown themselves rather turbulent, and then and always endeavoured to carry matters with a high hand. Thus in 1582 we find them refusing to admit the diocesan visit of the Bishop of Manila, and that old dispute has cropped up on and off many times since then. At the same time we find them taking the part of the natives against the Encomenderos. They have always been ready to fight for their country and to subscribe money for its defence. When Acting Governor Guido de Lavezares headed the column which attacked the pirate Li-ma-Hon, he was accompanied by the Provincial of the Augustinians. In 1603 all the friars in Manila took up arms against the revolted Chinese, and three years later the Augustinians not only furnished a war ship to fight the Portuguese, but provided a captain for it in the person of one of their Order, Fray Antonio Flores. It appears that the estates of the Augustinians and the Dominicans were very early a bone of contention, for in 1689 a judge arrived in Manila, and, in virtue of a special commission he had brought from Madrid, he required them to present their titles. This they refused to do, and the judge was sent back to Mexico, and a friend of the friars was appointed as Commissioner in his place. Then the friars condescended to unofficially exhibit their titles. Now more than two centuries after the first abortive attempt, the question of the ownership of these lands is still under discussion.

During the British occupation of Manila in 1763 the friars took up arms in defence of their flag, and gave their church bells to be cast into cannon. No less than ten Augustinians fell on the field of battle. The British treated them with great severity, sacking and destroying their rectories and estate houses, and selling everything of theirs they could lay hands on. I have visited the ruins of the old estate house of Malinta which was burnt by the British.

In 1820, when the massacre of foreigners by the Manila mob took place, owing the cowardice of General Folgueras, the archbishop and friars marched out in procession to the scene of the disturbance and succeeded in saving many lives. In 1851 a Recollet, Father Ibañez, raised a battalion from his congregation, trained and commanded it. He took the field at Mindanao and with the most undaunted bravery led his men to the assault of a Moro Cotta, or fort, dying like our General Wolfe at the moment of victory. Not one man of this battalion ever deserted or hung back from the combats, for the worthy priest had all their wives under a solemn vow never to receive them again unless they returned victorious from the campaign.

The religious orders have frequently interfered to protect the natives against the civil authorities, and were often on very good terms with the mass of their parishioners. The greatest jealousy of them was felt by the native clergy.

The military revolt which broke out in Cavite in 1872, was doubtless inspired by this class, who saw that a policy had been adopted of filling vacancies in all benefices except the poorest, with Spanish friars instead of natives. The condemnation of Burgos, Gomez, and Zamora, three native priests who were executed at Manila soon after the suppression of the revolt, is ascribed by the natives and mestizos to the subornation of justice to the friars, who are said to have paid a large sum for their condemnation.

However this may be, there is no doubt that since that date the feeling against the friars has become intensified.

The friars were the chief outposts and even bulwarks of the government against rebellions. Almost every rising has been detected by them, many plots being revealed by women under the seal of confession. It was only by the assistance of the friars that the islands were held by Spain for so many centuries almost without any military force.

The islands were not conquered by force of arms—the people were converted almost without firing a shot.

The greater part of the fighting was to protect the natives against Chinese pirates, Japanese corsairs, Dutch rovers, or the predatory heathen.

The defensive forces consisted of local troops and companies of Mexican and Peruvian Infantry. It is only since 1828 that Manila has been garrisoned by regular troops from the Peninsula.

During my residence in the islands I do not think there were more than 1500 Spanish troops in garrison in the whole islands, except when some marines were sent out. These troops belonged to the Peninsular Regiment of Artillery, and were a very fine looking set of men.

That this small force could be sufficient is evidently due to the influence of the friars in keeping the people quiet.

Yet the feeling of a great majority of Spanish civilians was against the friars, and I think many of those who supported them, only did so from interested motives.

The consequence was that as the number of Spaniards increased, the influence of the friars diminished, for the Spanish anti-clericals had no scruples in criticising the priests and in speaking plainly to the natives to their prejudice.

The friars have fared badly at the hands of several writers on the Philippines; but it will be noticed that those who know the least about them speak the worst of them.

Herr Jagor, who was much amongst them, bears witness to the strict decorum of their households, whilst he very justly says that the behaviour of the native clergy leaves something to be desired.

Foreman hints at horrors, and with questionable taste relates how he found amongst a priest’s baggage some very obscene pictures.

Worcester thinks the priests’ influence wholly bad. From what he states in his book, he must have come across some very bad specimens amongst the smaller islands where he wandered.

Younghusband, who perhaps got his information at the bar of the Manila Club, describes them as “monsters of lechery.”

There is a tradition that when the conclusions of a tribunal favourable to the canonisation of Santa Rosa de Lima, Patroness of the Indies, were laid before Pope Clement X., that Pontiff manifested his incredulity that a tropical climate could produce a saint. He is even credited with the saying that bananas and saints are not grown together.

The tradition may be erroneous, but there is something in the opinion that deserves to be remembered.

Temperature does have something to do with sexual morality, and in comparing one country with another an allowance must be made for the height of the thermometer.

The friars in the Philippines are but men, and men exposed to great temptations. We should remember the tedium of life in a provincial town, where, perhaps, the parish priest is the only European, and is surfeited with the conversation of his native curates, of the half-caste apothecary and the Chinese store-keeper. He has neither society nor amusement.

I have previously remarked upon the position of women in the Philippines. I may repeat that their position, both by law and custom, is at least as good as in the most advanced countries.

I remember reading with great interest, and, perhaps, some sympathy, a remarkable article in the New York Herald, of January 10th, 1894, headed “Virtue Defined,” signed by Tennie C. Claflin (Lady Cook), and it seemed to me a plea for “equality of opportunity” between the sexes, if I may borrow the phrase from diplomacy. Well, that equality exists in the Philippines. Whilst unmarried, the girls enjoy great freedom. In that tolerant land a little ante-nuptial incontinence is not an unpardonable crime in a girl any more than in a youth, nor does it bar the way to marriage.

The girls whilst young possess exceedingly statuesque figures, and what charms they have are nature’s own, for they owe nothing to art. Their dress is modest, yet as they do not wear a superfluity of garments, at times, as when bathing, their figures are revealed to view.

Bearing in mind the above condition of things and that the priest is the principal man in the town and able to do many favours to his friends, it is not surprising if some of the young women, impelled by the desire of obtaining his good graces, make a dead set at him, such as we sometimes see made at a bachelor curate in our own so-very-much-more frigid and, therefore, moral country. The priest, should he forget his vows of celibacy, is a sinner, and deserving of blame for failing to keep the high standard of virtue which his Church demands. But I do not see in that a justification for calling him a monster. Have we never heard of a backslider in Brooklyn, or of a clerical co-respondent at home, that we should expect perfection in the Philippines? As for the statements that the priests take married women by force, that is an absurdity. The Tagals are not men to suffer such an outrage.

The toleration enjoyed by the girls, above referred to, is a heritage from heathen times, which three centuries of Christianity have failed to extirpate. In fact, this is a characteristic of the Malay race.

During the many years I was in the islands I had frequent occasion to avail myself of the hospitality of the priests on my journeys. This was usually amongst the Augustinians, the Dominicans and the Recollets. I declare that on none of those many occasions did I ever witness anything scandalous, or indecorous in their convents, and I arrived at all hours and without notice.

As to Younghusband’s denouncement of them as “monsters of lechery,” I would say that they were notoriously the most healthy and the longest-lived people in the islands, and if that most unjust accusation was true, this could hardly be the case. It should be remembered that the priest of any large town would be a man advanced in years and therefore less likely to misconduct himself.

There was also the certainty that any open scandal would be followed by punishment from the provincial and council of the order. I have known a priest to be practically banished to a wretched hamlet amongst savages for two years for causing scandal.

Some late writers speak of the native clergy as if they were of superior morality and better behaved than the Spanish priests. That appreciation does not commend itself to those who have had some experience of the Philippine clergy.

Some of those I have known were of very relaxed morals, not to say scandalous in their behaviour. The Philippine Islands, in short, are not the chosen abode of chastity: but I do not know why the Spanish friars should be singled out for special censure in this respect.

I can truly say that I was not acquainted with any class out there entitled to cast the first stone.

Each of the orders (except the Jesuits) is a little republic governed or administered by officers and functionaries elected by the suffrages of the members. The head of the order is a Superior or General, who resides in Rome, but the head in the Philippines is called the Provincial.

The brethren render him the greatest respect and obedience, kneeling down to kiss his hand.

There is a council to assist the provincial, they are called definidores or padres graves, the exact nomenclature varies in the different orders.

There is a Procurator or Commissary in Madrid, a Procurator-General in Manila, a Prior or Guardian to each convent not being a rectory, an Orator or preacher, lay-brethren in charge of estates or of works, parish priests, missionaries, and coadjutors, learning the native dialects.

The members of the order were appointed to benefices according to their standing and popularity amongst their brethren. The neophytes are trained in one of the seminaries of the order in Spain; for instance, the Augustinians have colleges at Valladolid, La Vid, and La Escorial, with more than 300 students.

When a young priest first arrived in the Philippines, he was sent as a coadjutor to some parish priest to learn the dialect of the people he is to work amongst. Then he would be appointed a missionary to the heathen, where he lived on scanty pay, amongst savages, either in the highlands of Luzon or in some remote island, remaining there for two or three years. His first promotion would be to a parish consisting of a village of thatched houses (nipa) and, perhaps, the church and convent would be of the same material. This meant a constant and imminent dread of the almost instantaneous destruction of his dwelling by fire. Perhaps there is communication with Manila once a month, when, by sending to the nearest port, he may get letters and newspapers and receive some provisions, an occasional cask of Spanish red wine, some tins of chorizos (Estremeño smoked sausages), a sack of garbanzos, or frijóles, a box of turron de Alicante, and some cigars from the procuration of the convent in Manila. These would be charged to his account, and frugally as he might live, many a year might pass over his head before he would be out of debt to his Order. And poor as he might be, he would never refuse his house or his table to any European who might call upon him. Later on, if his conduct had satisfied his superiors, the time would come when he would get nominated to a more accessible and more profitable parish, that would quickly enable him to pay off the debt due to the procuration. He would have a church and convent of stone, keep a carriage and pair of ponies, and begin to have a surplus, and to contribute a little to the funds of his Order.

Soon he would become Padre Grave, and begin to have influence with his colleagues. He would be removed to a richer town and nominated Vicario Foráneo, equivalent to an archdeacon in England. Later on, he might be elected a Definidor, or councillor. Then, perhaps, one of the great prizes of the order fell to his lot. He might be appointed parish priest of Taal or Biñan, worth at least ten thousand dollars a year, or of rich Lipa, high amongst its coffee groves (now, alas! withered), which used to be worth twenty thousand dollars in a good year. He would treat himself well, and liberally entertain all who visited him, and governors of provinces, judges, officers of the Guardia Civil, would often be seen at his table.

He would make large contributions to the funds of the Order, with the surplus revenue of his parish.

If, however, the priest whose career we have been following, had shown sufficient character for a champion, and had become popular in the Order, he might, perhaps, be elected Provincial, and then, disposing of the influence of his Order, some day get himself made a Bishop or even Archbishop of Manila, should a vacancy occur, and so become a prince of the Church.

Whatever talents a friar had, a sphere could always be found for their exercise. If he had a gift for preaching, he could be appointed Orator of the Order. If he was good at Latin and Greek, he could be made a professor at the university. If he was a good business man, he could be chosen procurator. If he had diplomatic talents, he could be made commissary of the order at Madrid. In any case he was sure to be taken care of to the end of his days.

As for the Orders in themselves, I have already said that, excepting the Society of Jesus, they are little republics, and that office-holders are elected by the votes of the members. When a general Chapter of the Order is held for this purpose, the members come from all parts and assemble in their convent in Manila.

I am sorry to say that there has sometimes been so much feeling aroused over the question of the distribution of the loaves and fishes, that the opposing parties have broken up the chairs and benches to serve as clubs, and furiously attacked each other in the battle royal, and with deplorable results.

In consequence of this, when the chapter or general assembly was to be held, the governor-general nominated a royal commissary, often a colonel in the army, to be present at these meetings, but only to interfere to keep the peace. It was something of an anomaly to see a son of Mars deputed to keep the peace in an assembly of the clergy. The meeting commenced with prayer, then one by one all the dignitaries laid down their offices and became private members of the Order, so that at the end of this ceremony every one was absolutely equal.

Then the eldest rose and solemnly adjured any one present who held a Bull of the Holy Father, to produce it then and there under pain of major excommunication. Three times was this solemn warning delivered.

It owes its origin, perhaps, to some surprise sprung on a brotherhood in former days, yet it is to be noted that one of the privileges of their Catholic majesties the kings of Spain was, that no Bull should run in their dominions without their approval.

Then free from outside interference, and all present being on an equal footing the election takes place. Amidst great excitement the Provincial, the Procurator, the Orator, the Definidores, or Councillors, are chosen according to their popularity, or as they are deemed best fitted to advance the interests of the voter or the Order.

The selection of office-holders is a matter of the greatest importance to the members, as those in power distribute the benefices and are apt to be more alive to the merits of their supporters, than to the pretensions of those who have voted for others.

But, however divided they may be on these occasions, they unite against any outsider, and unless the question is evidently personal, he who offends a member finds the Order ranged against him, and, perhaps, the other Orders also, for in matters affecting their interests the Orders act in unison, and as has been said, have succeeded in removing not only governors of provinces, but governors-general also when these have failed to do their bidding.

1 Expelled in 1768. Readmitted, 1852, for charge of schools and missions.

2 Of these 4102 were baptisms of heathen in 1896.