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 archbishop. The curates in the towns, always the real rulers, became veritable despots, so that no voice dared to raise itself against them, even in the midst of conditions which the humblest indio was beginning to feel dumbly to be perverted and unnatural, and that, too, after three centuries of training under the system that he had ever been taught to accept as “the will of God.”

The friars seemed long since to have forgotten those noble aims that had meant so much to the founders and early workers of their orders, if indeed the great majority of those of the later day had ever realized the meaning of their office, for the Spanish writers of the time delight in characterizing them as the meanest of the Spanish peasantry, when not something worse, who had been “lassoed,” taught a few ritualistic prayers, and shipped to the Philippines to be placed in isolated towns as lords and masters of the native population, with all the power and prestige over a docile people that the sacredness of their holy office gave them. These writers treat the matter lightly, seeing in it rather a huge joke on the “miserable Indians,” and give the friars great credit for “patriotism,” a term which in this connection they dragged from depth to depth until it quite aptly fitted Dr. Johnson’s famous definition, “the last refuge of a scoundrel.”

In their conduct the religious corporations, both as societies and as individuals, must be estimated according to their own standards—the application of any other criterion would be palpably unfair. They undertook to hold the native in subjection, to regulate the essential activities of his life according to their ideas, so upon them must fall the responsibility for the conditions finally attained: to destroy the freedom of the subject and then attempt to blame him for his conduct is a paradox into which the learned men often fell, perhaps inadvertently through their deductive logic. They endeavored to shape the lives of their Malay wards not only in this existence but also in the next. Their vows were poverty, chastity, and obedience.

The vow of poverty was early relegated to the limbo of neglect. Only a few years after the founding of Manila royal decrees began to issue on the subject of complaints received by the King over the usurpation of lands on the part of the