Ysabelo de los Reyes, and other natives, accuse the friars of extorting evidence from suspected persons by torture. I fear there can be no doubt that many victims, including a number of the native clerics, suffered flagellation and other tortures at the hands of the friars for the above purpose. The convents of Nueva-Caceres and of Vigan, amongst other places, were the scenes of these abominable practices, and Augustinians, Dominicans and Franciscans, have taken part in them. This is referred to at greater length in another part of this work under the heading, "The Insurrection of 1896."

Individual friars were sometimes, nay, often, very worthy parish priests. I have known many such. But a community is often worse than the individuals of which it is composed. One might say with the Italian musician who had served for many years in a cathedral, and had obtained the promise of every individual canon to support his application for a pension, when he was told that the chapter had unanimously refused his request:

"The canons are good, but the chapter is bad."

A board will jointly do a meaner action than the shadiest director amongst them, and should it comprise one or two members of obtrusive piety, that circ.u.mstance enables it to disregard the ordinary standard of right and wrong with more a.s.surance.

There is a law in metallurgy which has a curious a.n.a.logy to this law of human nature. It is this: An alloy composed of several metals of different melting-points, will fuse at a lower temperature than that of its lowest fusing const.i.tuent.

The Orders, then, have been of the greatest service in the past; they have brought the Philippines and their inhabitants to a certain pitch of civilisation, and credit is due to them for this much, even if they could go no farther. For years their influence over the natives has been decreasing, and year by year the natives have become more and more antagonistic to priestly rule.

A considerable intellectual development has taken place of late years in the Philippines. The natives are no longer content to continue upon the old lines; they aspire to a freer life. Many even harbour a sentiment of nationality such as was never thought of before.

But if the Orders had lost ground with the natives and with many Spaniards, their influence still preponderated. Owners of vast estates, possessors of fabulous riches, armed with spiritual authority, knowing the secrets of every family, holding the venal courts of justice as in the hollow of their hand, dominating the local government, standing above the law, and purchasing the downfall of their enemies from the corrupt ministries in Madrid, these giant trusts, jealous of each other, yet standing firmly shoulder to shoulder in the common cause, const.i.tute a barrier to progress that can have no place nor use under an American Protectorate. They are an anachronism in the twentieth century, and they must disappear as corporations from the Philippines.

They should not, however, be buried under an avalanche of contumely and slander; their long and glorious past should be remembered, and in winding up their estates due regard should be paid to the interests of every member. I cannot here intimate how this is to be done, for it is an intricate subject, rendered more complex by the reluctance of the American Government to interfere in religious matters, even though they are so bound up with the politics of the Philippines that no pacification can be effected without following popular sentiment upon this point.

So far as the landed estates are concerned, the settlement could be arrived at by a commission with ample powers. In the meantime, no sale of these estates should be recognised.

The benefices held by the friars should be gradually bestowed upon the secular clergy, as suitable men can be found. The native clergy have always been badly used by the friars; they have had to suffer abuse and ignominious treatment. They have not been in a position to develop their dignity and self-respect.

I have spoken of them in general as leaving something to be desired as to decorous conduct, but they will doubtless improve when placed in positions of consideration and responsibility.

Amongst them are men of considerable learning; some have pa.s.sed brilliant examinations in theology and canon law.

As regards piety, Malays, whether heathen, Mahometan or Christian, take their religion lightly, and we must not expect too much. I daresay they are pious enough for the country and the climate.

CHAPTER IX.

SECRET SOCIETIES.

Masonic Lodges--Execution or exile of Masons in 1872--The "a.s.sociacion Hispano Filipina"--The "Liga Filipina"--The Katipunan--Its programme.

Fray Eduardo Navarro, Procurator of the Augustinians, and Ysabelo de los Reyes, an Ilocano, and author of some notable works, agree that the first masonic lodge of the Philippines was founded in Cavite about 1860. The latter states that Malcampo and Mendez-Nunez, two distinguished naval officers, were the founders. Soon after this, another lodge was founded in Zamboanga, also under naval auspices. After 1868, a lodge was founded in Manila by foreigners, a wealthy Filipino being secretary. Another lodge was founded in Pandakan, another in Cebu, and still another in Cavite, to which Crisanto Reyes and Maximo Inocencio belonged.

These lodges at first had only Peninsular Spaniards or other Europeans as members, but gradually Creoles, Mestizos, and natives, joined the brotherhood, and subscribed liberally to its funds.

The Catholic clergy have always looked upon Masons as most dangerous enemies, and many pontiffs have launched their anathemas against the brotherhood. But, so far as one can see, to quote from 'The Jackdaw of Rheims,' "No one seemed a penny the worse."

Masonry grows and flourishes in spite of them all. To give an example. Many years ago, in the very Catholic city of Lima, I attended the civil funeral of a priest, the learned Doctor Don Francisco de Paula Gonzales Vigil, who died excommunicate. Twelve thousand men, including the Masons with their insignia, deputations from the Senate and Chamber, from the Munic.i.p.ality, Army, Navy, and other bodies, formed the funeral cortege. The Munic.i.p.ality presented a tomb in the public cemetery, which is one of the finest in the world, and an orator p.r.o.nounced an impa.s.sioned eulogy upon the virtues and patriotism of the deceased. It was a wonderful manifestation, and remains graven upon my memory. On that day every priest and friar found something to occupy himself with at home. Whatever may be the case in Great Britain or in the United States, there can be no doubt that in Catholic countries the lodges are antagonistic to the clergy and the Church.

The lodges in the Philippines were founded by anti-clerical Spaniards of liberal views, and the Creoles, Mestizos and natives who joined them found brethren disposed to sympathise with them and to work with them against the friars. There was no idea of revolting against the mother country, but rather to introduce a more liberal government, with representation for the civilised provinces in the Spanish Cortes. It must be remembered that this representation had already existed, and only required to be revived. There had been deputies to the Cortes-Generales from 1810 to 1814, and from 1820 to 1823, and Procuradores from 1834 to 1837.

The Cortes of Cadiz, on 14th October, 1810, declared:--

"The kingdoms and provinces of America and Asia are, and ought to have been always, reputed an integral part of the Spanish monarchy, and for that same, their natives and free inhabitants are equal in rights and privileges to those of the peninsula."

These are very n.o.ble words, and, delivered in the majestic language of Castile by some enthusiastic orator, must have gone straight to the hearts of those that heard them.

Spain is as celebrated for orators as Great Britain for the lack of them. Our generation has never produced a speaker like Castelar. But, unfortunately for the Philippines, these grand and sonorous phrases dissolved in air, and led to nothing practical. The friars stoutly opposed what to them seemed dangerous innovations; they were successful, and darkness again prevailed.

The insurrection of Cavite, in 1872, resulted in the execution or exile of many members of the masonic body, and the brotherhood was for some years under a cloud.

The Peninsular Spaniards dissociated themselves from the revolutionary party. To use a simile which has been employed in England to describe the difference between Liberals and Radicals, they were "going by the same train, but not going so far."

The Creoles and Mestizos gradually founded new societies, which were alleged to aim at obtaining reforms by legal and const.i.tutional means.

"The Asociacion Hispano-Filipina" had for its first president Doroteo Cortes, and amongst its officers Ambrosio Rianzares Bautista, Pedro Serrano, and Deodato Arellano.

The "Liga Filipina" was founded by Dr. Rizal and Domingo Franco; its first president was shot. Nearly all the members were Masons; they were well off, and of fair education, not inclined to put their persons or property in danger. They did not want to fight. Their programme may be summed up as follows:--

1. Expulsion of the friars, and confiscation of their estates.

2. The same political, administrative and economical concessions as had been granted to Cuba. Freedom of the press, and freedom of a.s.sociation.

3. Equalisation of the Philippine and Peninsular armies, and a just division of Civil Service posts between natives and Spaniards.

4. Return to owners of lands usurped by the friars, and sale of such lands as really belonged to the Orders.

5. Prevention of insults to the Philippine natives, either in sermons or in the press.

6. Economy in expenditure. Reduction of imposts. Construction of railways and public works.

It was certainly not without risk to be a member of one of these societies, for the Orders are vindictive in the extreme, and are not troubled with scruples when it is a question of punishing an opponent.

Still, the Creole and Mestizo element were made cautious by the possession of property, and its members cannot be called fighting-men. They did not intend to run the risk of having holes bored through them.

They founded newspapers in Spain; they wrote violent articles, they made speeches, they obtained the support of some Liberals and anti-clericals in the Peninsula, and numbered many adherents in the islands. Still, they were comparatively harmless. Not so, however, was a society which was formed of very different elements. Taking a hint, perhaps, from the murderous brotherhood of the Ku-Klux-Klan, some resolute and courageous Tagals imagined and formed that terrible secret society, the Katipunan. There is no K in the Spanish alphabet, but this letter is found in the Malay dialects, and consequently in Tagal. Therefore, the symbol of the society, K.K.K., was as distinctly anti-Spanish as was the full t.i.tle, which was represented by the initials--

N M A N B

The words corresponding to these initials were:--

Kataas-taasan Kagalang-galang Katipunan or Sovereign Worshipful a.s.sociation

Nang Manga Anac Nang Bayan of the (plural) sons of the Country.

They used signs and pa.s.swords. There were three grades of members:--