Читать книгу The Philippine Islands, 1493-1898. Volume 28 of 55 - Unknown - Страница 1

The present volume is, with the exception of one document, devoted to the religious and ecclesiastical affairs of the Philippines—mainly in extracts from standard authorities on the religious history of the islands, combined in an appendix. Beginning with the laws which concern missionaries to the Philippines (1585–1640), we present accounts of the ecclesiastical machinery of that colony, the status of the various religious orders, the missions conducted by them, and other valuable information—showing the religious condition of the islands at various times, from 1656 to 1899. These are obtained from Jesuit, Augustinian, Franciscan, and Recollect chronicles, and from secular sources—the French scientist Le Gentil, the Spanish official Mas, and the German traveler Jagor—thus enabling the student to consider the subject impartially as well as intelligently.

Only two documents appear here in the usual chronological sequence; they belong to the years 1637–38. The officials of the Augustinian order in the islands inform the king (September 9, 10, 1637) that the archbishop is making trouble for them over the question of the “alternativa” in appointments to offices within the order; and ask the king not to believe all the reports that may reach him about this matter. They add a memorial on the difficulties which Gregory XV’s decree establishing that alternativa have caused in the Philippines; and relate their action in regard to the faction in their order who insist that an insignificant minority shall have equal rights to offices with the better-qualified majority.

The Jesuit Juan de Barrios, who accompanied Corcuera in his expedition against Jolo, relates (March–April, 1638) the events of that campaign in letters to Manila. The Spaniards are repulsed several times in attacking the Moro stronghold, and one of their divisions is surprised by the enemy with considerable loss to the Spaniards. Corcuera then surrounds the hill with troops and fortifications, and begins a regular siege of the Moro fort; various incidents of this siege are narrated. On the day after Easter the Moros, starved and sick, send Corcuera proposals for surrender; and finally they abandon their stronghold, and take flight, leaving the Spaniards in possession of all their property as well as the fort. A letter from Zamboanga (perhaps by Barrios) adds further particulars of the surrender and flight of the Joloans, the mortality among the Spaniards, the garrison left there by Corcuera, etc.

Taking up the general religious status of the islands, we select from the Recopilación de las leyes de Indias, lib. i, tit. xiv, the laws that especially concern the religious in the Philippines, dated from 1585 to 1640. These persons may not go to China or other countries, or return to Spain or Mexico, without special permission from the civil and ecclesiastical authorities. Carmelites may go to the islands from Mexico. The missions must be so assigned that each order has its own territory, separate from the others. The usual supplies shall be given to such religious as obtain permission to enter China and Japan; and all royal officials are directed to aid the fathers in their journeys, and not to hinder them. Religious who lead scandalous lives, or have been expelled from their orders, may not remain in Filipinas. The papal decrees de alternativa are to be enforced in the Indias. The restrictions imposed on religious going to the Japan missions are removed; all orders may go, but are charged to set an example of harmony and fraternal behavior. The missionaries are forbidden to engage in commerce or other business; the field shall be suitably divided among the various orders; and any bishops who may be appointed in Japan shall be suffragan to the see of Manila. Clerics from Eastern India are not to be allowed to perform priestly functions in Filipinas, or even to enter the islands. The proceeds resulting from the sale of the bulls of the Crusade must be placed in the royal treasury, and not used in trade by the treasurers of the Crusade.

The Jesuit Colin places at the end of his Labor evangélica (Madrid, 1663) a statement—prepared, he says, in accordance with a command from the king—of the number of missions, houses, and laborers supported by that order in the Philippines, a survey of its field and labors in the year 1656. He describes the scope, functions, and resources of the colleges in Manila; the missions near that city; and, in their order, the residences and missions maintained by the Society in the respective islands.

An interesting account of the religious estate in the islands about 1735 is furnished by the Franciscan writer Juan Francisco de San Antonio. Beginning with the cathedral of Manila, he sketches its history from its earliest foundation, and describes its building and service, with the salaries of its ecclesiastics; and adds biographical sketches (here omitted) of the archbishops down to his time, and the extent of their jurisdiction. Then follow accounts, both historical and descriptive, of the ecclesiastical tribunals, churches, colleges, and charitable institutions—especially of San Phelipe college and La Misericordia. San Antonio enumerates the curacies in the archbishopric, and the convents and missions of the calced Augustinians. He then describes the educational work of the Jesuits, giving a history of their colleges of San Ignacio and San José, and enumerates their houses and missions; another sketch furnishes similar information regarding the Dominicans, who have especial charge of the Chinese residing in Luzón. Like accounts are given of the Recollects, of the hospital brethren of St. John of God, and of the author’s own order, the discalced Franciscans. On the same plan, he surveys the religious estate in all the bishoprics suffragan to Manila; and, finally, computes the numbers of the Christian native population in the islands.

Another survey of religious matters in the islands is furnished (about 1751) by the Jesuit Juan J. Delgado. He enumerates the ministries of souls in methodical order, beginning with those held by the secular clergy in each diocese—in all, fifty-three. Those of the calced Augustinians are noted in the same manner; then those of the Franciscans, Jesuits, Dominicans, and Augustinian Recollects; and the convents and hospitals of the hospital order of St. John of God. Among these are also mentioned the schools and colleges, and the hospitals, conducted by the orders. Delgado states that the Christian population of the islands actually numbers over 900,000 persons; adding to this the children under seven years of age, who are not enumerated by the missionaries, he estimates that it must exceed a million of souls. He enumerates the numbers of villages and of their inhabitants who are in charge of each of the respective orders. He estimates the number of tributes paid annually by the natives at a quarter of a million, and describes the requirements and mode of payment, and the allotments made from the tributes for the support of religious instruction. He then relates in detail the number and remuneration of all ecclesiastical offices, from bishop to cura. Delgado then describes the ecclesiastical tribunals of the islands, the organization and good work of La Misericordia, and other charitable institutions in Manila, with the royal chapel, hospital, and college.

The French scientist Le Gentil describes (from observations made during 1766–68) the religious conditions in the islands. He enumerates the benefices connected with Manila cathedral, and the salaries and duties of their incumbents; and the ecclesiastical tribunals in that city—those of the archbishop, the Inquisition, and the Crusade. Then he relates interesting details about the churches, convents, schools, and other institutions. Among these are the royal chapel, the seminary of San Felipe, the seminary of Santa Isabela, the confraternity of La Misericordia, the universities, and the hospitals. Le Gentil describes the ecclesiastical machinery of the suffragan dioceses, and the convents therein—all more extensive and costly than the population and wealth of the country justify. The rest of his account is devoted to “the power and influence enjoyed by the religious in the Philippines.” He says: “Masters of the provinces, they govern there, as one might say, as sovereigns; they are so absolute that no Spaniard dares go to establish himself there.... They are more absolute in the Philippines than is the king himself.” They ignore the royal decrees that the Indian children must be taught the Castilian language; thus the friars keep the Indians in bondage, and prevent the Spaniards from knowing the real state of affairs in the provinces. They have refused to allow the visitations of the archbishops—a matter explained at considerable length by the writer. The natives sometimes revolt, and then the friars cannot influence them, but troops must be sent to punish the rebels. Le Gentil also relates the manner in which the friars punish the natives for not attending mass, by flogging them—not only men, but women, and that in public.

Sinibaldo de Mas, a Spanish official who spent some time at Manila, gives in his Informe (Madrid, 1843) a chapter regarding the character and influence of the friars—partly from his own observations, partly cited from Comyn’s Estado de las Islas Filipinas en 1810, a valuable work, published at Madrid in 1820. He relates the difficulties encountered in the attempts so often made to subject the friars to the diocesan visit. This has been at last accomplished, but, according to Mas, with resulting lower standards of morality among the curas. He cites various decrees and instances connected with the controversies between the friars and the authorities, civil and religious; and then long extracts from Comyn, which show the great extent of the priestly influence, and the causes therefor. Comyn regards the priests as the real conquerors of the islands, and as the most potent factor in their present government—at least, outside of Manila. He shows how inadequate is the power of the civil government, apart from priestly influence; recounts the beneficial achievements of the missionaries among the Indians; and deprecates the recent attempts to restrict their authority. Mas approves Comyn’s views, and proceeds to defend the friars against the various charges which have been brought against them. In support of his own opinions, he also cites Fray Manuel del Rio; and he himself praises the public spirit, disinterestedness, and devotion to the interests of the Indians, displayed by the curas, many of whom are friars. He argues that they even show too much patience and lenity toward the natives, who are lazy and indolent in the extreme; and it has been a great mistake to forbid the priests to administer corporal punishment to delinquent natives. Mas is surprised at the lack of religious in the islands, while in Spain there is an oversupply and the livings are much poorer than in the Philippines. He enumerates the various dioceses, and the number of curacies in each, whether filled by regulars or seculars; and concludes with an extract from the Jesuit writer Murillo Velarde, on the duties of the parish priest who ministers to the Indians.

A survey of the ecclesiastical system is presented (1850) in the Diccionario de las Islas Filipinas of the Augustinians Manuel Buzeta and Felipe Bravo. As in preceding writings of this sort, the different sees are separately described—in each being enumerated the territories of its jurisdiction, and its mode of government and ecclesiastical courts; the number of curacies in it, and how served; and the number of other ecclesiastical officials, with professors, seminarists, etc. In the account of Cebú is inserted a letter (1831) from the bishop of that diocese, appealing for its division into two.

The German traveler Feodor Jagor presents (1873) an interesting view of the character and influence of the friars. He praises their kindly and hospitable treatment of strangers, and the ability and knowledge that they often display; and defends those whom he has known (mainly the Spaniards) from the charge of licentiousness. He discusses the relations between the curas and civil alcaldes—the former being often the protectors of the Indians against the latter.

A survey of the field and labors of the Augustinian Recollects is obtained from Provincia de San Nicolás de Tolentino de Agustinos descalzos (Manila, 1879)—presented partly in translation, partly in synopsis. In it are enumerated the missions in charge of that order, with the number of souls in each; frequently occurs an historical account of a mission’s foundation and growth, and biographical mention of especially notable missionaries—including those who in early days were martyrs in Calamianes and Mindanao. It ends with tables showing the numbers of tributes, souls, and ministers in the Recollect provinces, at various times.

A sketch of the religious condition in the islands in 1896–98 is furnished by José Algué and other Jesuit fathers of Manila in their compendious work, Archipiélago filipino (Washington, 1900). Statistics showing the growth of the Christianized native population from 1735 to 1898 are compiled from various sources—a remarkable increase, which the editors ascribe mainly to missionary labors. Then the various sees are enumerated, with their bishops, cathedrals, courts, seminaries, and priests; and the various houses, colleges, and other institutions possessed by the respective religious orders in the islands, besides the colleges of each in Spain. Considerable space is devoted to a characterization of the religious spirit that prevails among the Filipinos; and to the conclusion that general freedom of worship in that archipelago “would be a fatal measure to any government that rules the destinies of Filipinas,” and might result in a politico-religious war. The American government is therefore warned not to allow such freedom in the islands.

The Editors

July, 1905.