rooted by the friars' teaching; they were even, in some ways, utilized as means of holding them to the new practices. In Manila itself, in 1901, gatherings of credulous fanatics who were prostrating themselves before a 'Black Jesus,' had to be broken up by the police. Only a short time ago a mere puddle of water in one of Manila's suburbs was converted for the credulous into a miraculous fountain, until the health authorities intervened."

If these things are done in the green tree, what are done in the dry? "So little are the priests themselves wholly free from inferiority that a Philippine curate, Mallares, committed and caused to be committed no less than fifty-seven assassinations in the town of Magalang, believing that he should thus save his mother from being bewitched." This was in 1840. But Leroy tells us that in 1903, two men were convicted in Luzon for killing a "witch"; that in 1902 a spurious virgin gulled the fanatics of one of the chief towns of Torlak Province until the processions and miracle working seances were stopped by the authorities; "that the repeated troubles in Samar have always had in them an element of religious imposture wherein may be traced the existence still of some of the witchery beliefs of the Filipinos at the time of the Conquest; in the interior districts of Panai, the sacrifice of pigs, and the frothing spasms of soothsayers and witch doctors have not ceased; that the existence among the masses of such ignorance and credulity, is, perhaps, the main reason why banditry and outlawry of all sorts have always persisted."

While we were in the city of Cebu we were taken through many locked doors in the Church of the Holy

Child to a carefully guarded room and allowed by the guardian priest to photograph an image about twelve inches in length, covered with gold and silver and bedecked with diamonds and other precious stones. This image is still regarded by multitudes as being the most powerful and sacred object in the islands. It is supposed to be the very image given by Magellan to the wife of the Cebuan Chief almost four hundred years ago. It is believed by the masses to possess most miraculous working powers, and is used on occasions of great religious festival processions, to inspire religious enthusiasm and devotion of a kind differing little if any from that of rank heathenism.

Morality

With reference to the state of "morality" under friar rule, Leroy says: "Without going at all into the vexed and delicate question as to the morality of the friars themselves, it is highly significant as to the moral status of the Filipinos that they were quite commonly inclined to condone or ascribe little importance to cases of this sort which were absolutely notorious." The same authority goes on to say: "Gambling would seem to be the chief vice from its various harmful consequences. So little, if anything, was accomplished by the friars toward checking this evil that we must doubt the stories about their having changed the Filipino completely from an intemperate to a very temperate race, as they undoubtedly now are."

"Somewhat the same is perhaps the case with regard to the sexual bestiality of which the zealous missionaries of the first years of the conquest accused the Filipinos. At the same time the case here is much clearer for a reform having been wrought by

Where Mass Was First Celebrated, 1521
Monument of Rizal, the Philippine Hero

5, 6, 8. Mango, Banana, Pineapple: Fruit Producers

9. Home of Rev. and Mrs. Geo. Dunlap, Cebu 10. "The Calesa"

11. The Old Presbyterian Church, Cebu

the friars in some respects. In no other oriental country do women hold so high a position in family life and in social matters as in the Philippines. It seems quite certain that this must be ascribed to the introduction of Christianity by the friars."

The People and

the Friars

But, in the last analysis, the people themselves must be allowed to judge as to their religious leaders. This the Filipino people have done, and their decision is one of repudiation of the friar rule and, in a large degree, of the religion of the friar. Aside from certain back-woods communities, or some few, "progressive communities where the memory of some good padre is still cherished," the friar could no longer find an open door in the Philippines. Leroy says on this point: "The sway of the friar over the educated classes in the towns, and the more resolute and independent of the small middle class and of the masses is forever gone, and could only be sustained by the bayonets of the Government; that it would be a mistake for the Government to extend such support is obvious." The fact is "that an undercurrent of suspicion that the friars might regain their old control under the protection of the United States Government was all the while the chief reason keeping the Filipino radicals in revolution during 1899 to 1901."

Free Thought in the Philippines

All this indicates free thought processes on the part of the Filipinos akin to Protestantism. Free thought in the Philippines is not necessarily irreligious, but it is anti-Catholic in a large degree, and is in danger of becoming non-religious and antiChristian if it is not wisely directed and sympatheti