Annotations to Morga's 1609

To the Filipinos: In Noli Me Tangere ("The Social Cancer") I started to sketch the present state of our native land. But the effect which my effort produced made me realize that, before attempting to unroll before your eyes the other pictures which were to follow, it was necessary first to post you on the past. So only can you fairly judge the present and estimate how much progress has been made during the three centuries (of Spanish rule).

Like almost all of you, I was born and brought up in ignorance of our country's past and so, without knowledge or authority to speak of what I neither saw nor have studied, I deem it necessary to quote the testimony of an illustrious Spaniard who in the beginning of the new era controlled the destinies of the Philippines and had personal knowledge of our ancient nationality in its last days.

It is then the shade of our ancestor's civilization which the author will call before you. . . If the work serves to awaken in you a consciousness of our past, and to blot from your memory or to rectify what has been falsified or is calumny, then I shall not have labored in vain. With this preparation, slight though it may be, we can all pass to the study of the future.

José Rizal

Europe, 1889

Governor Morga was not only the first to write but also the first to publish a Philippine history. This statement has regard to the concise and concrete form in which our author has treated the matter. Father Chirino's work, printed in Rome in 1604, is rather a chronicle of the Missions than a history of the Philippines; still it contains a great deal of valuable material on usages and customs. The worthy Jesuit in fact admits that he abandoned writing a political history because Morga had already done so, so one must infer that he had seen the work in manuscript before leaving the Islands.

By the Christian religion, Dr. Morga appears to mean the Roman Catholic which by fire and sword he would preserve in its purity in the Philippines. Nevertheless in other lands, notably in Flanders, these means were ineffective to keep the church unchanged, or to maintain its supremacy, or even to hold its subjects.

Great kingdoms were indeed discovered and conquered in the remote and unknown parts of the world by Spanish ships but to the Spaniards who sailed in them we may add Portuguese, Italians, French, Greeks, and even Africans and Polynesians. The expeditions captained by Columbus and Magellan, one a Genoese Italian and the other a Portuguese, as well as those that came after them, although Spanish fleets, still were manned by many nationalities and in them were negroes, Moluccans, and even men from the Philippines and the Marianes Islands.

These centuries ago it was the custom to write as intolerantly as Morga does, but nowadays it would be called a bit presumptuous. No one has a monopoly of the true God nor is there any nation or religion that can claim, or at any rate prove, that to it has ben given the exclusive right to the Creator of all things or sole knowledge of His real being.

The conversions by the Spaniards were not as general as their historians claim. The missionaries only succeeded in converting a part of the people of the Philippines. Still there are Mohammedans, the Moros, in the southern islands, and Negritos, Igorots and other heathens yet occupy the greater part territorially of the archipelago. Then the islands which the Spaniards early held but soon lost are non-Christian -- Formosa, Borneo, and the Moluccas. And if thre are Christians in the Carolines, that is due to Protestants, whom neither the Roman Catholics of Morga's day nor many Catholics in our own day consider Christians.

It is not the fact that the Filipinos were unprotected before the coming of the Spaniards. Morga himself says, further on in telling of the pirate raids from the islands had arms and defended themselves. But after the natives were disarmed the pirates pillaged them with impunity, coming at times when they were unprotected by the government, which was the reason for many of the insurrections.

The civilization of the Pre-Spanish Filipinos in regard to the duties of life for that age was well advanced, as the Morga history shows in its eighth chapter.

The islands came under Spanish sovereignty and control through compacts, treaties of friendship and alliances for reciprocity. By virtue of the last arrangement, according to some historians, Magellan lost his life on Mactan and the soldiers of Legaspi fought under the banner of King Tupas of Cebu.

The term "conquest" is admissible but for a part of the islands and then only in its broadest sense. Cebu, Panay, Luzon, Mindoro, and some others cannot be said to have been conquered.

The discovery, conquest and conversion cost Spanish blood but still m ore Filipino blood. It will be seen later on in Morga that with the Spaniards and on behalf of Spain there were always more Filipinos fighting than Spaniards.

Morga shows that the ancient Filipinos had army and navy with artillery and other implements of warfare. Their prized krises and kampilans for their magnificent temper are worthy of admiration and some of them are richly damascened. Their coats of mail and helmets, of which there are specimens in various European museums, attest their great advancement in this industry.

Morga's expression that the Spaniards "brought war to the gates of the Filipinos" is in marked contrast with the word used by subsequent historians whenever recording Spain's possessing herself of a province, that she pacified it. Perhaps "to make peace" then meant the same as "to stir up war." (This is a veiled allusion to the old Latin saying of Romans, often quoted by Spaniard's that they make a desert, calling it making peace. -- Austin Craig)

Megellan's transferring from the service of his own king (i.e. the Portuguese) to employment under the King of Spain, according to historic documents, was because the Portuguese King had refused to grant him the raise in salary which he asked.

Now it is known that Magellan was mistaken when he represented to the King of Spain that the Molucca Islands were within the limits assigned by the Pope to the Spaniards. But through this error and the inaccuracy of the nautical instruments of that time, the Philippines did not fall into the hands of the Portuguese.

Cebu, which Morga calls "The City of the Most Holy Name of Jesus," was at first called "The village of San Miguel."

The image of the Holy Child of Cebu, which many religious writers believed was brought to Cebu by the angels, was in fact given by the worthy Italian chronicler of Magellan's expedition, the Chevalier Pigafetta, to the Cebuan queen.

The expedition of Villalobos, intermediate between Magallan's and Legaspi's gave the name "Philipina" to one of the southern islands, Tendaya, now perhaps Leyte, and this name later was extended to the whole archipelago.

Of the native Manila rulers at the coming of the Spaniards, Raja Soliman was called "Rahang mura", or young king, in distinction from the old king, "Rahang matanda". Historians have confused these personages.

The native fort at the mouth of the Pasig river, which Morga speaks of as equipped with brass lantkas and artillery of larger caliber, had its ramparts reinforced with thick hardwood posts such as the Tagalogs used for their houses and called "harigues", or "haligui".

Morga has evidently confused the pacific coming of Legaspi with the attack of Goiti and Salcedo, as to date. According to other historians it was in 1570 that Manila was burned, and with it a great plant for manufacturing artillery. Goiti did not take possession of the city but withdrew to Cavite and afterwards to to Panay, which makes one suspicious of his alleged victory. As to the day of the date, the Spaniards then, having come following the course of the sun, were some sixteen hours later than Europe. This condition continued until the end of the year 1844, when the 31st of December was by special arrangement among the authorities dropped from the calendar for that year. Accordingly Legaspi did not arrive in Manila on the 19th but on the 20th of May and consequently it was not on the festival of Santa Potenciana but on San Baudelio's day. The same mistake was made with reference to the other earlyl events still wrongly commemorated, like San Andres's day for the repulse of the Chinese corsair Li Ma-hong.

Though not mentioned by Morga, the Cebuans aided the Spaniards in their expedition against Manila, for which reason they were long exempted from tribute.

The southern islands, the Bisayas, were also called "The land of the Painted People (or Pintados, in Spanish)" because the natives had their bodies decorated with tracings made with fire, somewhat like tattooing.

The Spaniards retained the native name for the new capital of the archipelago, a little changed, however, for the Tagalogs had called their city "Maynila."

When Morga says that the lands were "entrusted (given as encomiendas) to those who had "pacified" them, he means "divided up among." The word "entrust," like "pacify," later came to have a sort of ironical signification. To entrust a province was then as if it wre said that it was turned over to sack, abandoned to the cruelty and covetousness of the encomendero, to judge from the way these gentry misbehaved.

Legaspi's grandson, Salcedo, called the Hernando Cortez of the Philippines, was the "conqueror's" intelligent right arm and the hero of the "conquest." His honesty and fine qualities, talent and personal bravery, all won the admiration of the Filipinos. Because of him they yielded to their enemies, making peace and friendship with the Spaniards. He it was who saved Manila from Li Ma-hong. He died at the early age of twenty-seven and is the only encomendero recorded to have left the great part of his possessions to the Indians of his encomienda. Vigan was his encomienda and the Illokanos there were his heirs.

The expedition which followed the Chinese corsair Li Ma-hong, after his unsuccessful attack upon Manila, to Pangasinan province, with the Spaniards of whom Morga tells, had in it 1,500 friendly Indians from Cebu, Bohol, Leyte and Panay, besides the many others serving as laborers and crews of the ships. Former Raja Lakandola, of Tondo, with his sons and his kinsmen went too, with 200 more Bisayans and they wre joined by other Filipinos in Pangasinan.

If discovery and occupation justify annexation, then Borneo ought to belong to Spain. In the Spanish expedition to replace on its throne a Sirela or Malacla, as he is variously called, who had been driven out by his brother, more than fifteen hundred Filipino bowmen from the provinces of Pangasinan, Kagayan and the Bisayas participated.

It is notable how strictly the early Spanish governors were held to account. Some stayed in Manila as prisoners, one, Governor Corcuera, passed five years with Fort Santiago as his prison.

In the fruitless expedition against the Portuguese in the island of Ternate, in the Molucca group, which was abandoned because of the prevalence of beriberi among the troops, there went 1,500 Filipino soldiers from the more warlike provinces, principally Kagayans and Pampangans.

The "pacification" of Kagayan was accomplished by taking advantage of the jealousies among its people, particularly the rivalry between two brothers who were chiefs. An early historian asserts that without this fortunate circumstance, for the Spaniards, it would have been impossible to subjugate them.

Captain Gabriel de Rivera, a Spanish commander who had gained fame in a raid on Borneo and the Malacca coast, was the first envoy from the Philippines to take up with the King of Spain the needs of the archipelago.

The early conspiracy of the Manila and Pampangan former chiefs was revealed to the Spaniards by a Filipina, the wife of a soldier, and many concerned lost their lives.

The artillery cast for the new stone fort in Manila, says Morga, was by the hand of an ancient Filipino. That is, he knew how to cast cannon even before the coming of the Spaniards, hence he was distinguished as "ancient." In this difficult art of ironworking, as in so many others, the modern or present-day Filipinos are not so far advanced as were their ancestors.

When the English freebooter Cavandish captured the Mexican galleon Santa Ana, with 122,000 gold pesos, a great quantity of rich textiles -- silks, satins and damask, musk perfume, and stores of provisions, he took 150 prisoners. All these because of their brave defense were put ashore with ample supplies, except two Japanese lads, three Filipinos, a Portuguese and a skilled Spanish pilot whom he kept as guides in his further voyaging.

From the earliest Spanish days ships were built in the islands, which might be considered evidence of native culture. Nowadays this industry is reduced to small craft, scows and coasters.

The Jesuit, Father Alonso Sanchez, who visited the papal court at Rome and the Spanish King at Madrid, had a mission much like that of deputies now, but of even greater importance since he came to be a sort of counselor or representative to the absolute monarch of that epoch. One wonders why the Philippines could have a representative then but may not have one now.

In the time of Governor Gomez Perez Dasmariñas, Manila was guarded against further damage sch as was suffered from Li Ma-hong by the construction of a massive stone wall around it. This was accomplished "without expense to the royal treasury." The same governor, in like manner, also fortified the point at the entrance to the river where had been the ancient native fort of wood, and he gave it the name Fort Santiago.

The early cathedral of wood which was burned which was burned through carelessness at the time of the funeral of Governor Dasmariñas' predecessor, Governor Ronquillo, was made, according to the Jesuit historian Chirino, with hardwood pillars around which two men could not reach, and in harmony with this massiveness was all the woodwork above and below. It may be surmised from this how hard workers were the Filipinos of that time.

A stone house for the bishop was built before starting on the governor-general's residence. This precedence is interesting for those who uphold the civil power.

Morga's mention of the scant output the scant output of large artillery from the Manila cannon works because of lack of master foundry workers shows that after the death of the Filipino Panday Pira there were not Spaniards skilled enough to take his place, nor were his sons as expert as he.

It is worthy of note that China, Japan and Cambodia at this time maintained relations with the Philippines. But in our day it has been more than a century since the natives of the latter two countries have come here. The causes which ended the relationship may be found in the interference by the religious orders with the institutions of those lands.

For Governor Dasmariñas' expedition to conquer Ternate, in the Moluccan group, two Jesuits there gave secret information. In his 200 ships, besides 900 Spaniards, there must have been Filipinos for one chronicler speaks of Indians, as the Spaniards called the natives of the Philippines, who lost their lives and others who were made captives when the Chinese rowers mutinied. It was the custom then always to have a thousand or more native bowmen and besides the crew were almost all Filipinos, for the most part Bisayans.

The historian Argensola, in telling of four special galleys for Dasmariñas' expedition, says that they were manned by an expedient which was generally considered rather harsh. It was ordered that there be bought enough of the Indians who were slaves of the former Indian chiefs, or principals, to form these crews, and the price, that which had been customary in pre-Spanish times, was to be advanced by the ecomenderos who later would be reimbursed from the royal treasury. In spite of this promised compensation, the measures still seem severe since those Filipinos were not correct in calling their dependents slaves. The masters treated these, and loved them, like sons rather, for they seated them at their own tables and gve them their own daughters in marriage.

Morga says that the 250 Chinese oarsmen who manned Governor Dasmariñas' swift galley were under pay and had the special favor of not being chained to their benches. According to him it was covetousness of the wealth aboard that led them to revolt and kill the governor. But the historian Gaspar de San Agustin states that the reason for the revolt was the governor's abusive language and his threatening the rowers. Both these authors' allegations may have contributed, but more important was the fact that there was no law to compel these Chinamen to row in the galleys. They had come to Manila to engage in commerce or to work in trades or to follow professions. Still the incident contradicts the reputation for enduring everything which they have had. The Filipinos have been much more long-suffering than the Chinese since, in spite of having been obliged to row on more than one occasion, they never mutinied.

It is difficult to excuse the missionaries' disregard of the laws of nations and the usages of honorable politics in their interference in Cambodia on the ground that it was to spread the Faith. Religion had a broad field awaiting them in the Philippines where more than nine-tenths of the natives were infidels. That even now there are to be found here so many tribes and settlements of non-Christians takes away much of the prestige of that religious zeal which in the easy life in towns of wealth, liberal and fond of display, grows lethargic. Truth is that the ancient activity was scarcely for the Faith alone, because the missionaries had to go to islands rich in spices and gold though there were at hand Mohammedans and Jews in Spain and Africa, Indians by the million in the Americas, and more millions of protestants, schismatics and heretics peopled, and still people, over six-sevenths of Europe. All of these doubtless would have accepted the Light and the true religion if the friars, under pretext of preaching to them, had not abused their hospitality and if behind the name Religion had not lurked the unnamed Domination.

In the attempt made by Rodriguez de Figueroa to conquer Mindanao according to his contract with the King of Spain, there was fighting along the Rio Grande with the people called the Buhahayenes. Their general, according to Argensola, was the celebrated Silonga, later distinguished for many deeds in raids on the Bisayas and adjacent islands. Chirino relates an anecdote of his coolness under fire once during a truce for a marriage among Mindanao "principalia." Young Spaniards out of bravado fired at his feet but he passed on as if unconscious of the bullets.

Argensola has preserved the name of the Filipino who killed Rodriguez de Figueroa. It was Ubal. Two days previously he had given a banquet, slaying for it a beef animal of his own, and then made the promise which he kept, to do away with the leader of the Spanish invaders. A Jesuit writer calls him a traitor though the justification for that term of reproach is not apparent. The Buhahayen people were in their own country, and had neither offended nor declared war upon the Spaniards. They had to defend their homes against a powerful invader, with superior forces, many of whom were, by reason of their armor, invulnerable so far as rude Indians were concerned. Yet these same Indians were defenseless against the balls from their muskets. By the Jesuit's line of reasoning, the heroic Spanish peasantry in their war for independence would have been a people even more treacherous. It was not Ubal's fault that he was not seen and, as it was wartime, it would have been the height of folly, in view of the immense disparity of arms, to have first called out to this preoccupied opponent, and then been killed himself.

The muskets used by the Buhayens were probably some that had belonged to Figueroa's soldiers who had died in battle. Though the Philippines had latakas and other artillery, muskets were unknown until the Spaniards came.

That the Spaniards used the word "discover" very carelessly may be seen from an admiral's turning in a report of his "discovery" of the Solomon islands though he noted that the islands had been discovered before.

Death has always been the first sign of European civilization on its introduction in the Pacific Ocean. God grant that it may not be the last, though to judge by statistics the civilized islands are losing their populations at a terrible rate. Magellan himself inaugurated his arrival in the Marianes islands by burning more than forty houses, many small craft and seven people because one of his ships had been stolen. Yet to the simple savages the act had nothing wrong in it but was done with the same naturalness that civilized people hunt, fish, and subjugate people that are weak or ill-armed.

The Spanish historians of the Philippines never overlook any opportunity, be it suspicion or accident, that may be twisted into something unfavorable to the Filipinos. They seem to forget that in almost every case the reason for the rupture has been some act of those who were pretending to civilize helpless peoples by force of arms and at the cost of their native land. What would these same writers have said if the crimes committed by the Spaniards, the Portuguese and the Dutch in their colonies had been committed by the islanders?

The Japanese were not in error when they suspected the Spanish and Portuguese religious propaganda to have political motives back of the missionary activities. Witness the Moluccas where Spanish missionaries served as spies; Cambodia, which it was sought to conquer under cloak of converting; and many other nations, among them the Filipinos, where the sacrament of baptism made of the inhabitants not only subjects of the King of Spain but also slaves of the encomenderos, and as well slaves of the churches and converts. What would Japan have been now had not its emperors uprooted Catholicism? A missionary record of 1625 sets forth that the King of Spain had arranged with certain members of Philippine religious orders that, under guise of preaching the faith and making Christians, they should win over the Japanese and oblige them to make themselves of the Spanish party, and finally it told of a plan whereby the King of Spain should become also King of Japan. In corroboration of this may be cited the claims that Japan fell within the Pope's demarcation lines for Spanish expansion and so there was complaint of missionaries other than Spanish there. Therefore it was not for religion that they were converting the infidels!

The raid by Datus Sali and Silonga of Mindanao, in 1599 with 50 sailing vessels and 3,000 warriors, against the capital of Panay, is the first act of piracy by the inhabitants of the South which is recorded in Philippine history. I say "by the inhabitants of the South" because earlier there had been other acts of piracy, the earliest being that of Magellan's expedition when it seized the shipping of friendly islands and even of those whom they did not know, extorting for them heavy ransoms. It will be remembered that these Moro piracies continued for more than two centuries, during which the indomitable sons of the South made captives and carried fire and sword not only in neighboring islands but into Manila Bay to Malate, to the very gates of the capital, and not once a year merely but at times repeating their raids five and six times in a single season. Yet the government was unable to repel them or to defend the people whom it had disarmed and left without protection. Estimating that the cost to the islands was but 800 victims a year, still the total would be more than 200,000 persons sold into slavery or killed, all sacrificed together with so many other things to the prestige of that empty title, Spanish sovereignty.

Still the Spaniards say that the Filipinos have contributed nothing to Mother Spain, and that it is the islands which owe everything. It may be so, but what about the enormous sum of gold which was taken from the islands in the early years of Spanish rule, of the tributes collected by the encomenderos, of the nine million dollars yearly collected to pay the military, expenses of the employees, diplomatic agents, corporations and the like, charged to the Philippines, with salaries paid out of the Philippine treasury not only for those who come to the Philippines but also for those who leave, to some who never have been and never will be in the islands, as well as to others who have nothing to do with them. Yet allof this is as nothing in comparison with so many captives gone, such a great number of soldiers killed in expeditions, islands depopulated, their inhabitants sold as slaves by the Spaniards themselves, the death of industry, the demoralization of the Filipinos, and so forth, and so forth. Enormous indeed would the benefits which that sacred civilization brought to the archipelago have to be in order to counterbalance so heavy a cost.

While Japan was preparing to invade the Philippines, these islands were sending expeditions to Tonquin and Cambodia, leaving the homeland helpless, even against the undisciplined hordes from the South, so obsessed were the Spaniards with the idea of making conquests.

In the alleged victory of Morga over the Dutch ships, the latter found upon the bodies of five Spaniards, who lost their lives in that combat, little silver boxes filled with prayers and invocations to the saints. Here would seem to be the origin of the anting-anting of the modern tulisanes, which are also of a religious character.

In Morga's time, the Philippines exported silk to Japan whence now comes the best quality of that merchandise.

Morga's views upon the failure of Governor Pedro de Acuña's ambitious expedition against the Moros unhappily still apply for the same conditions yet exist. For fear of uprisings and loss of Spain's sovereignty over the islands, the inhabitants were disarmed, leaving them exposed to the harassing of a powerful and dreaded enemy. Even now, though the use of steam vessels has put an end to piracy from outside, the same fatal system still is followed. The peaceful country folk are deprived of arms and thus made unable to defend themselves against the bandits, or tulisanes, which the government cannot restrain. It is an encouragement to banditry thus to make easy its getting booty.

Hernando de los Rios blames these Moluccan wars for the fact that at first the Philippines were a source of expense to Spain instead of profitable in spite of the tremendous sacrifices of the Filipinos, their practically gratuitous labor in building and equipping the galleons, and despite, too, the tribute, tariffs and other imposts and monopolies. These wars to gain the Moluccas, which soon were lost forever with the little that had been so laboriously obtained, were a heavy drain upon the Philippines. They depopulated the country and bankrupted the treasury, with not the slightest compensating benefit. True also is it that it was to gain the Moluccas that Spain kept the Philippines, the desire for the rich spice islands being one of the most powerful arguments when, because of their expense to him, the King thought of withdrawing and abandoning them.

Among the Filipinos who aided the government when the Manila Chinese revolted, Argensola says there were 4,000 Pampangans "armed after the way of their land, with bows and arrows, short lances, shields, and broad and long daggers." Some Spanish writers say that the Japanese volunteers and the Filipinos showed themselves cruel in slaughtering the Chinese refugees. This may very well have been so, considering the hatred and rancor then existing, but those in command set the example.

The loss of two Mexican galleons in 1603 called forth no comment from the religious chroniclers who were accustomed to see the avenging hand of God in the misfortunes and accidents of their enemies. Yet there were repeated shipwrecks of the vessels that carried from the Philippines wealth which encomenderos had extorted from the Filipinos, using force, or making their own laws, and when not using these open means, cheating by the weights and measures.

The Filipino chiefs who at their own expense went with the Spanish expedition against Ternate, in the Moluccas, in 1605, were Don Guillermo Palaot, Maestro de Campo, and Captains Francisco Palaot, Juan Lit, Luis Lont, and Agustin Lont. They had with them 400 Tagalogs and Pampangans. The leaders bore themselves bravely for Argensola writes that in the assault on Ternate, "No officer, Spaniard or Indian, went unscathed!"

The Cebuans drew a pattern on the skin before starting in to tatoo. The Bisayan usage then was the same procedure that the Japanese today follow.

Ancient traditions ascribe the origin of the Malay Filipinos to the island of Samatra. These traditions were almost completely lost as well as the mythology and the genealogies of which the early historians tell, thanks to the zeal of the missionaries in eradicating all national remembrances as heathen or idolatrous. The study of ethnology is restring this somewhat.

The chiefs used to wear upper garments, usually of Indian fine gauze according to Colin, of red color, a shade for which they had the same fondness that the Romans had. The barbarous tribes in Mindanao still have the same taste.

The "easy virtue" of the native women that historians note is not solely to the simplicity with which they obeyed their natural instincts but much more due to a religious belief of which Father Chirino tells. It was that in the journey after death to "Kalualhatiran," the abode of the spirit, there was a dangerous river to cross that had no bridge other than a very narrow strip of wood over which a woman could not pass unless she had a husband or lover to extend a hand to assist her. Furthermore, the religious annals of the early missions are filled with countless instances where native maidens chose death rather than sacrifice their chastity to the threats and violence of encomenderos and Spanish soldiers. As to the mercenary social evil, that is worldwide and there is no nation that can "throw the first stone" at the other. For the rest, today the Philippines has no reason to blush in comparing its womankind with the women of the most chaste nation in the world.

Morga's remark that the Filipinos like fish better when it is commencing to turn bad is another of those prejudices which Spaniards like all other nations, have. In matters of food, each is nauseated with what he is unaccustomed to or doesn't know is eatable. The English, for example, find their gorge rising when they see a Spaniard eating snails, while in turn the Spanish find roast beef English-style repugnant and can't understand the relish of other Europeans for beef steak a la Tartar which to them is simply raw meat. The Chinamen, who likes shark's meat, cannot bear Roquefort cheese, and these examples might be indefinitely extended. The Filipinos favorite fish dish is the bagong and whoever has tried to eat it knows that it is not considered improved when tainted. It neither is, nor ought to be, decayed.

Colin says the ancient Filipinos had had minstrels who had memorized songs telling their genealogies and of the deeds ascribed to their deities. These were chanted on voyages in cadence with the rowing, or at festivals, or funerals, or wherever there happened to be any considerable gatherings. It is regrettable that these chants have not been preserved as from them it would have been possible to learn much of the Filipinos' past and possibly of the history of neighboring islands.

The cannon foundry mentioned by Morga as in the walled city was probably on the site of the Tagalog one which was destroyed by fire on the first coming of the Spaniards. That established in 1584 was in Lamayan, that is, Santa Ana now, and was transferred to the old site in 1590. It continued to work until 1805. According to Gaspar San Augustin, the cannon which the pre-Spanish Filipinos cast were "as great as those of Malaga," Spain's foundry. The Filipino plant was burned with all that was in it save a dozen large cannons and some smaller pieces which the Spanish invaders took back with them to Panay. The rest of their artillery equipment had been thrown by the Manilans, then Moros, into the sea when they recognized their defeat.

Malate, better Maalat, was where the Tagalog aristocracy lived after they were dispossessed by the Spaniards of their old homes in what is now the walled city of Manila. Among the Malate residents were the families of Raja Matanda and Raja Soliman. The men had various positions in Manila and some were employed in government work nearby. "They were very courteous and well-mannered," says San Agustin. "The women were very expert in lace-making, so much so that they were not at all behind the women of Flanders."

Morga's statement that there was not a province or town of the Filipinos that resisted conversion or did not want it may have been true of the civilized natives. But the contrary was the fact among the mountain tribes. We have the testimony of several Dominican and Augustinian missionaries that it was impossible to go anywhere to make conversions without other Filipinos along and a guard of soldiers. "Otherwise, says Gaspan de San Agustin, there would have been no fruit of the Evangelic Doctrine gathered, for the infidels wanted to kill the Friars who came to preach to them." An example of this method of conversion given by the same writer was a trip to the mountains by two Friars who had a numerous escort of Pampangans. The escort's leader was Don Agustin Sonson who had a reputation for daring and carried fire and sword into the country, killing many, including the chief, Kabadi.

"The Spaniards," says Morga, "were accustomed to hold as slaves such natives as they bought and others that they took in the forays in the conquest or pacification of the islands." Consequently in this respect the "pacifiers" introduced no moral improvement. We even do not know if in their wars the Filipinos used to make slaves of each other, though that would not have been strange, for the chroniclers tell of captives returned to their own people. The practice of the Southern pirates, almost proves this, although in these piratical wars the Spaniards were the first aggressors and gave them their character.

The Indolence of the Filipinos

English translation by Charles Derbyshire. The article by José Rizal, originally written in Spanish, was published in La Solidaridad in five installments,from July 15 to September 15, 1890.

PART ONE: Doctor Sanciano, in his Progreso de Filipinas, has taken up this question, agitated, as he calls it, and relying upon facts and reports furnished by the very same Spanish authorities that ruled the Philippines has demonstrated that such indolence does not exist, and that all said about it does not deserve a reply or even passing choice.

Nevertheless as discussion of it has been continued, not only by government employees who make it responsible for their own shortcomings, not only by the friars who regard it as necessary in order that they may continue to represent themselves as indispensable, but also by serious and disinterested persons: and as evidence of greater or less weight may be adduced in opposition to that which Dr. Sanciano cites, it seems expedient to us to study this question thoroughly, without superciliousness or sensitiveness, without prejudice, without pessimism. As as we can only serve our country by telling the truth, however, bitter it be, just as flagrant and skillful negation cannot refute a real and positive fact, in spite of the brilliance of the arguments; as mere affirmation is not sufficient to create something possible, let us calmly examine the facts, using on our part all the impartiality of which a man is capable who is convinced that there is no redemption except upon solid bases of virtue.

The word indolence has been greatly misused in the sense of little love for work and lack of energy, while ridicule has concealed the misuse. This much-discussed question has met with the same fate as certain panaceas and specifics of the quacks who by ascribing to them impossible virtues have discredited them. In the Middle Ages, and even in some Catholic countries now, the devil is blamed for everything that superstitious folk cannot understand or the perversity of mankind is loath to confess. In the Philippines one's and another's faults, the shortcomings of one, the misdeeds of another, are attributed to indolence. And just as in the Middle Ages he who sought the explanation of phenomena outside of infernal influences was persecuted, so in the Philippines worse happens to him who seeks the origin of the trouble outside of accepted beliefs.

The consequence of this misuse is that there are some who are interested in stating it as a dogma and others in combating it as a ridiculous superstition, if not a punishable delusion. Yet it is not to be inferred from the misuse of a thing that it does not exist.

We think that there must be something behind all this outcry, for it is incredible that so many should err, among whom we have said there are a lot of serious and disinterested persons. Some act in bad faith, though levity, through levity, through want of sound judgment, through limitation in reasoning power, ignorance of the past, or other cause. Some repeat what they have heard, without examination or reflection; others speak through pessimism or are impelled by that human characteristic which paints as perfect everything that belongs to oneself and defective whatever belongs to another. But it cannot be denied that there are some who worship truth, or if not truth itself at least the semblance thereof which is truth in the mind of the crowd.

Examining well, then, all scenes and all the men that we have known from childhood; and the life of our country, we believe that indolence does exist there. The Filipinos, who can measure up with the most active peoples in the world, will doubtless not repudiate his admission, for it is true there one works and struggles against the climate, against nature and against men. But we must not take the exception for the general rule, and should rather seek the good of our country by stating what we believe to be true. We must confess that indolence does actually and positively exist there, only that, instead of holding it to be the cause of the backwardness and the trouble, we regard it as the effect of the trouble and the backwardness, by fostering the development of a lamentable predisposition.

Those who have as yet treated of indolence, with the exception of Dr. Sancianco, have been content to deny or affirm it. We know of no one who has studied its causes. Nevertheless, those who admit its existence and exaggerate it more or less have not therefore failed to advise remedies taken from here and there, from Java, from India, from other English or Dutch colonies, like the quack who saw a fever cured with a dozen sardines and afterwards always prescribed these fish at every rise in temperature that he discovered in his patient.

We shall proceed otherwise. Before proposing a remedy we shall examine the causes, and even though strictly speaking a predisposition is not a cause, let us, however, study at its true value this predisposition due to nature.

The predisposition exists? Why shouldn't it?

A hot climate requires of the individual quiet and rest, just as cold incites to labor and action. For this reason the Spaniard is more indolent than the Frenchman; the Frenchman more so than the German. The Europeans themselves who reproach the residents of the colonies so much (and I am not now speaking of the Spaniards but of the Germans and English themselves), how do they live in tropical countries? Surrounded by a numerous train of servants, never-going afoot but riding in a carriage, needing servants not only to take off their shoes for them but even to them! And yet they live and eat better, they work for themselves to get rich, with the hope of a future, free and respected, while the poor colonist, the indolent colonist, is badly nourished, has no hope, toils for others, and works under force and compulsion! Perhaps the reply to this will be that white men are not made to stand the severity of the climate. A mistake! A man can live in any climate, if he will only adapt himself to its requirements and conditions. What kills the European in hot countries is the abuse of liquors, the attempt to live according to the nature of his own country under another sky and another sun. We inhabitants of hot countries live will in northern Europe whenever we take the precautions of the people there do. Europeans can also stand the torrid zone, if only they would get rid of their prejudices.

The fact is that in tropical countries violent work is not a good thing as it is in cold countries, there it is death, destruction, annihilation. Nature knows this and like a just mother has therefore made the earth more fertile, more productive, as a compensation. An hour's work under that burning sun, in the midst of pernicious influences springing from nature in activity, is equal to a day's work in a temperate climate; it is, then, just that the earth yields a hundred fold! Moreover, do we not see the active European, who feels the fresh blood of spring boil in his veins, do we not see him abandon his labors, during the few days of his variable summer, close his office -- where the work is not violent and amounts for many to talking and gesticulating in the shade beside a lunch stand -- flee to watering places, sit in the cafes or stroll about. What wonder then that the inhabitant of tropical countries, worn out and with his blood thinned by the continuous and excessive heat is reduced to inaction? Who is the indolent one in the Manila offices? Is it the poor clerk who comes in at eight in the morning and leaves at one in the afternoon with only his parasol, who copies and writes and works for himself and for his chief, or is it the chief, who comes in a carriage at ten o'clock, leaves before twelve, reads his newspaper while smoking and with his feet cocked up on a chair or a table, or gossiping about all his friends? What is indolent, the native coadjutor, poorly paid and badly treated, who has to visit all the indigent sick living in the country, or the friar curate who gets fabulously rich, goes about in a carriage, eats and drinks well, and does not put himself to any trouble without collecting an excessive fee?

Without speaking further of the Europeans in what violent labor does the Chinaman engage in tropical countries, the industrious Chinaman, who flees from his own country driven by hunger and whose whole ambition is to amass a small fortune? With the exception of some porters, an occupation that the natives also follow, he nearly always engages in the trade, in commerce; so rarely does he take up agriculture that we do not know of a single case. The Chinaman who in other colonies cultivates the soil does so only for a certain number of years and then retires.

We find, then, the tendency to indolence very natural, and have to admit and bless it, for we cannot alter natural laws, and without it the race would have disappeared. l Man is not a brute, he is not a machine, his object is not merely to produce, in spite of the pretensions of some Christian whites who would make of the colored Christian a kind of motive power somewhat more intelligent and less costly than steam. Man's object is not to satisfy the passions of another man, his object is to seek happiness for himself and his kind by traveling along the road of progress and perfection.

The evil is not that indolence exists more or less latently but that it is fostered and magnified. Among men, as well as among nations, there exist no only, aptitudes but also tendencies good and evil. To foster the good ones and aid them, as well as correct the evil and repress them, would be the duty of society and government, if less noble thoughts did not occupy their attention. The evil is that the indolence in the Philippines is a magnified indolence, an indolence of the snowball type, if we may be permitted the expression, an evil that increases in direct proportion to the periods of time, and effect of misgovernment and of backwardness, as we have said, and not a cause thereof. Others will hold the contrary opinion, especially those who have a hand in the misgovernment, but we do not care; we have made an assertion and are going to prove it.



PART TWO: When in consequence of a long chronic illness the condition of the patient is examined, the question may arise whether the weakening of the fibers and the debility of the organs are the cause of the malady's continuing or the effect of the bad treatment that prolongs its action. The attending physician attributes the entire failure of his skill to the poor constitution of the patient, to the climate, to the surroundings, and so on. On the other hand, the patient attributes the aggravation of the evil to the system of treatment followed. Only the common crowd, the inquisitive populace, shakes its head and cannot reach a decision.

Something like this happens in the case of the Philippines. Instead of a physician, read government, that is friars, employees, etc. Instead of patient, Philippines; instead of malady, indolence.

And just as happens in similar cases when the patient gets worse, everybody loses his head, each one dodges the responsibility to place it upon somebody else, and instead of seeking the causes in order to combat the evil in them, devotes himself at best to attacking the symptoms; here a blood-letting, a tax; there a plaster, forced labor, further on a sedative, a trifling reform. Every new arrival proposes a new remedy; one, seasons of prayer, the relics of a saint, the viaticum, the friars; another shower-bath; still another, with pretensions to modern ideas, a transfusion of blood. "It's nothing, only the patient has eight million indolent red corpuscles; some few white corpuscles in the form of an agricultural colony will get us out of the trouble."

So, on all sides there are groans, gnawing of lips, clenching of fists, many hollow words, great ignorance, a deal of talk, a lot of fear. The patient is near his finish!

Yes, transfusion of blood, transfusion of blood! New life, new vitality! Yes, new white corpuscles that you are going to inject into its veins, the new white corpuscles that were a cancer in another organism will withstand all the depravity of the system, will have more stamina than all the degeneration, all the trouble in the principal organs. Be thankful if they do not become coagulations and produce gangrene, be thankful if they do not reproduce the cancer!

While the patient breathes, we must not lose hope, and however late we may be, a judicious examination is never superfluous; at least the cause of death may be known. We are not trying to put all the blame on the physician, and still less on the patient, for we have already spoken of a predisposition, in the absence of which the race would disappear, sacrificed to excessive labor in a tropical country.

Indolence in the Philippines is a chronic malady, but not a heredity one. The Filipinos have not always been what they are, witnesses whereto are all the historians of the first years after the discovery of the Islands.

Before the arrival of the Europeans, the Malayan Filipinos carried on an active trade, no only among themselves but also with all the neighboring countries. A Chinese manuscript of the 13th century, translated by Dr. Hirth (Globus, September, 1889), which we will take up at another time, speaks of China's relations with the islands, relations purely commercial, which mention is made of the activity and honesty of the traders of Luzon, who took the Chinese products and distributed them throughout all the islands, for the merchandise that the Chinaman did not remember to have given them. The products which they in exchange exported from the islands were crude wax, cotton, pearls, tortoise shell, betel-nuts, dry goods, etc.

The first thing noticed by Pigafetta who came with Magellan in 1521, on arriving at the first island of the Philippines, Samar, was the courtesy and kindness of the inhabitants and their commerce. "To honor our captain," he says, "they conducted him to their boats where they had their merchandise, which consisted of cloves, cinnamon, pepper, nutmegs, mace, gold and other things; and they made us understand by gestures that such articles were to be found in the islands to which we were going."

Further on he speaks of the vessels and utensils of solid gold that he found in Butuan where the people worked in mines. He describes the silk dresses, the daggers with long gold hilts and scabbards of carved wood, the gold sets of teeth, etc. Among cereals and fruits he mentions rice, millet, oranges, lemons, panicum, etc.

That the islands maintained relations with neighboring countries and even with distant ones is proven by the ships from Siam, laden with gold and slaves, that Magellan found in Cebu. These ships paid certain duties to the king of the island. In the same year, 1521, the survivors of Magellan's expedition met the son of the Rajah of Luzon, who, as captain-general of the Sultan of Borneo and admiral of his fleet, had conquered for him the great city of Lave (Sarawak ?). Might this captain, who was greatly feared by all his foes, have been the Rajah Matanda whom the Spaniards afterwards encountered in Tondo in 1570?

In 1539 the warriors of Luzon took part in the formidable contests of Sumatra, and under the orders of Angi Sity Timor, Rajah of Batta, conquered and overthrew the terrible Alzadin, Sultan of Atchin, renowned in the historical annals of the Far East. (Marseen, History of Sumatra, chapter 20)

At that time, that sea where float the islands like a set of emeralds on a paten of bright glass, that sea was everywhere traversed by junks, paraus, barangays, vintas, vessels swift as shuttles so large that they could maintain a hundred rowers on a side (Morga); that sea bore everywhere commerce, industry, agriculture, by the force of the oars moved to the sound of warlike songs of the genealogies and achievements of the Philippine divinities. (Colin, Chapter 15)

Wealth abounded in the islands. Pigafetta tells us of the abundance of foodstuffs in Pragua and of its inhabitants, who nearly all tilled their own fields. At this island the survivors of Magellan's expedition were well received and provisioned. A little later, these same survivors captured a vessel, plundered and sacked it and took prisoner in it the chief of the Island of Paragua with his son and brother.

In this same vessel they captured bronze lombards, and this is the first mention of artillery of the Filipino, for these lombards were useful to the chief of Paragua against the savages of the interior.

They let him ransom himself within seven days, demanding 400 measures (cavanes ?) of rice, 20 pigs, 20 goats, and 450 chickens. This is the first act of piracy recorded in Philippine history. The chief of Paragua paid everything, and moreover, voluntarily added coconuts, bananas, and sugar-cane jars filled with palm wine. When Caesar was taken prisoner by the corsairs and required to pay twenty-five talents ransom, he replied, "I'll give you fifty, but later I'll have you crucified!" The chief of Paragua was more generous: he forgot. His conduct, while it may reveal weakness, also demonstrates that the islands ere abundantly provisioned. This chief was named Tuan Mahamud; his brother, Guantil, and his son, Tuan Mahamud. (Martin Mendez, Purser of the ship Victoria: Archivo de Indias.)

A very extraordinary thing, and one that shows the facility with which the natives learned Spanish, is that fifty years before the arrival of the Spaniards in Luzon, in that very year 1521, when they first came to the islands, there were already natives of Luzon who understood Castilian. In the treaties of peace that the survivors of Magellan's expedition made with the chief of Paragua, when the servant-interpreter died they communicated with one another through a Moro who had been captured in the island of the King of Luzon and who understood some Spanish (Martin Mendez; op cit.) Where did this extemporaneous interpreter learn Castilian? In the Moluccas? In Malacca, with the Portuguese? Spaniards did not reach Luzon until 1571.

Legazpi's expedition met in Butuan various traders of Luzon with their boats laden with iron, cloths, porcelain, etc. (Gaspar de San Agustin) plenty of provisions, activity, trade, movement in all the southern islands.

They arrived at the Island of Cebu, "abounding in provisions, with mines and washings of gold, and peopled with natives, "as Morga says: "very populous, and at a port frequented by many ships that came from the islands and kingdoms near India," as Colin says: and even though they were peacefully received discord soon arose. The city was taken by force and burned. The first destroyed the food supplies and naturally famine broke out in that town of a hundred thousand people, as the historians say, and among the members of the expedition, but the neighboring islands quickly relieved the need, thanks to the abundance they enjoyed.

All the histories of those first years, in short, abound in long accounts about the industry and agriculture of the natives; mines, gold-washings, looms, farms, barter, naval construction, raising of poultry and stock, weaving of silk and cotton, distilleries, manufactures of arms, pearl fisheries, the civet industry, the horn and hide industry, etc., are things encountered at every step, and considering the time and the conditions in the islands, prove that there was life, there was activity, there was movement.

And if this, which is deduction, does not convince any minds imbued with unfair prejudices perhaps, of some avail may be the testimony of the oft-quoted Dr. Morga, who was Lieutenant-Governor of Manila for seven years and after rendering great service in the Archipelago was appointed criminal judge of the Audiencia of Mexico and Counselor of the Inquisition. His testimony, we say, is highly credible, not only because all his contemporaries have spoken of him in terms that border on veneration but also because his work, from which we take these citations, is written with great circumspection and care, as well with reference to the authorities in the Philippines as to the errors they committed. "The natives," says Morga, in Chapter Seven, speaking of the occupations of the Chinese, "are very far from exercising those trade and have forgotten much about farming, raising poultry, stock and cotton, and weaving cloth. As they used to do in their Paganism and for a long time after the country was conquered."

The whole Chapter 8 of his work deals with this moribund activity, this much forgotten industry, and yet in spite of that, how long is his eighth chapter!

And not only Morga, not also Chirinco, Colin, Argensola, Gaspar de San Agustin and others agree to this matter, but modern travelers, after two hundred and fifty years, examining the decadence and misery, assert the same thing. Dr. Hans Meyer, when he saw the tribes not subdued cultivating beautiful fields and working energetically, asked if they would not become indolent when they in turn should accept Christianity and a paternal government.

Accordingly, the Filipinos in spite of the climate, in spite of their few needs (they were less then than now), were not the indolent creatures of our time, and, as we shall see later on, their ethics and their mode of life were not what is not complacently attributed to them.

How then, and in what way, was that active and enterprising infidel native of ancient times converted into the lazy and indolent Christian, as our contemporary writers say?

We have already spoken of the more or less latent predisposition which exists in the Philippines toward indolence, and which must exist everywhere, in the whole world, in all men, because we all hate work more or less, as it may be more or less hard, more ore less unproductive. The dolce far niente of the Italian, the rascarse la barriga of the Spaniard, the supreme aspiration of the bourgeois to live on his income in peace and tranquility, attest this.

What causes operated to awake this terrible predisposition from its lethargy? How is it that the Filipino people, so fond of its customs as to border on routine, has given up its ancient habits of work, of trade, of navigation, etc., even to the extent of completely forgetting its past?



PART THREE: A fatal combination of circumstances, some independent of the will in spite of men's efforts, others in offspring of stupidity and ignorance, others the inevitable corollaries of false principles, and still others the result of more or less base passions, has induced the decline of labor, an evil which instead of being remedies by prudence, mature reflection and recognition of the mistakes made, through a deplorable policy, through regrettable blindness and obstinacy, has gone from bad to worse until it has reached the condition in which we now see it.

First came the wars, the internal disorders which the new change of affairs naturally brought with it. It was necessary to subject the people either by cajolery or force; there were fights, there was slaughter; those who had submitted peacefully seemed to repent of it; insurrections were suspected, and some occurred; naturally there were executions, and many capable laborers perished. Add to this condition of disorder the invasion of Li-Mahong; add continual wars into which the inhabitants of the Philippines were pledged to maintain the honor of Spain, to extend the sway of her flag in Borneo, in the Moluccas and in Indo-China; to repel the Dutch foe; costly wars, fruitless expeditions, in which each time thousands and thousands of native archers and rowers were recorded to have embarked, but whether they returned to their homes was never stated. Like the tribute that once upon a time Greece sent to the Minotaur of Crete, the Philippine youth embarked for the expedition, saying goodbye to their country forever; on their horizon were the stormy sea, the interminable wars, the rash expeditions. Wherefore, Gaspar de San Agustin says: "Although anciently there were in this town of Dumangas many people, in the course of time they have very greatly diminished because the natives are the best sailors and most skillful rowers on the whole coast, and so the governors in the port of Iloilo take most of the people from this town for the ships that they send abroad . . . When the Spaniards reached this island (Panay) it is said that there were on it more than fifty thousand families; but these diminished greatly . . . and at present they may amount to some fourteen thousand tributaries." From fifty thousand families to fourteen thousand tributaries in little over half a century!

We would never get through, had we to quote all the evidence of the authors regarding the frightful diminution of the inhabitants of the Philippines in the first years after the discovery. In the time of their first bishop, that is, ten years after Legazpi. Philip II said that they had been reduced to less than two-thirds.

Add to these fatal expeditions that wasted all the moral and material energies of the country, the frightful inroads of the terrible pirates from the south, instigated and encouraged by the government, first in order to get a complaint and afterwards disarm the islands subjected to it, inroads that reached the very shores of Manila, even Malate itself, and during which were sen to set out for captivity and slavery, in the baleful glow of burning villages, strings of wretches who had been unable to defend themselves, leaving behind them the ashes of their homes and the corpses of their parents and children. Morga, who recounts the first piratical invasion, says: "The boldness of these people of Mindanao did great damage to the Visayan Island, as much by what they did in them as by the fear and fright which the native acquired, because the latter were in the power of the Spaniards who held them subject and tributary and unarmed, in such manner that they did not protect them from their enemies or leave the means with which to defend themselves, AS THEY DID WHEN THERE WERE NO SPANIARDS IN THE COUNTRY." These piratical attacks continually reduce the number of the inhabitants of the Philippines, since the independent Malays were especially notorious for their atrocities and murders, sometimes because they believed that to preserve their independence it was necessary to weaken the Spaniard by reducing the number of his subjects, sometimes because a greater hatred and a deeper resentment inspired them against the Christian Filipino who, being of their own race, served the stranger in order to deprive them of their precious liberty. These expeditions lasted about three centuries, being repeated five and ten times a year, and each expedition cost the island over eight hundred prisoners.

"With the invasions of the pirates from Sulu and Mindanao," says Padre Gaspar de San Agustin, (the island of Bantayan, near Cebu) "has greatly reduced, because they easily captured the people there, since the latter had no place to fortify themselves and were far from help from Cebu. The hostile Sulus did great damage in this island in 1608, leaving it almost depopulated." (Page 380)

These rough attacks, coming from without, produced a counter effect in the interior, which, carried out medical comparisons was like a purge or diet in an individual who has just lost a great deal of blood. In order to make headway against so many calamities, to secure their sovereignty and take the offensive in these disastrous contests, to isolate the warlike Sulus from their neighbors in the south, to care for the needs of the empire of the Indies (for one of the reasons why the Philippines were kept, as contemporary documents prove, ws their strategic position between New Spain and the Indies), to wrest from the Dutch their growing colonies of the Molluccas and get red of some troublesome neighbors, to maintain, in short, the trade of China and New Spain, it was necessary to construct new and large ships which, as we have seen, costly as they were to the country for their equipment and the rowers they required, were not less so because of the manner in which they were constructed. Padre Fernando de lost Rios Coronel, who fought in these wards and later turned priest, speaking of these King's ships, said, "As they were so large, the timber needed was scarcely to be found in the forests (of the Philippines?), and thus it was necessary to seek it with great difficulty in the most remote of them, where, once found, in order to haul and convey it to the shipyard the towns of the surrounding country had to be depopulated of natives, who get it out with immense labor, damage, and cost to them. The natives furnished the masts for a galleon, according to the assertion of the Franciscans, and I heard the governor of the province where they were cut, which is Laguna de Bay, say that to haul them seven leagues over very broken mountains 6,000 natives were engaged three months, without furnishing them food, which the wretched native had to seek for himself!"

And Gaspar de San Agustin says: "In these times (1690), Bacolor has not the people that it had in the past because of the uprising in that province when Don Sabiniano Manrique de Lara was Governor of these islands and because of the continual labor of cutting timber for his Majesty's shipyards, which hinders them from cultivating the very fertile plain they have.

If this is not sufficient to explain the depopulation of the islands and the abandonment of industry, agriculture and commerce, then add "the natives who were executed, those who left their wives and children and fled in disgust to the mountains, those who were sold into slavery to pay the taxes levied upon them," as Fernando de los Rios Coronel says; add to all this what Philip II said in reprimanding Bishop Salazar about "natives sold to some encomenderos to others, those flogged to death, the women who are crushed to death by their heavy burdens, those who sleep in the fields and bear and nurse their children and die bitten by poisonous vermin, the many who are executed and left to die of hunger and those who eat poisonous herbs . . . and the mothers who kill their children in bearing them," and you will understand how in less than thirty years the population of the Philippines was reduced one-third. We are not saying this: it was said by Gaspar de San Agustin, the preeminently anti-Filipino Augustinian, and he confirms it throughout the rest of his work by speaking every moment of the state of neglect in which lay the farms and field once so flourishing and so well cultivated, the town thinned that had formerly been inhabited by many leading families!

How is it strange, then, that discouragement may have been infused into the spirit of the inhabitants of the Philippines, when in the midst of so many calamities they did not know whether they would see sprout the seed they were planting, whether their field was going to be their grave or their crop would go to feed their executioner? What is there strange in it, when we see the pious but impotent friars of that time trying to free their poor parishioners from the tyranny of the encomenderos by advising them to stop work in the mines, to abandon their commerce, to break up their looms, pointing out to them heaven for their whole hope, preparing them for death as their only consolation?

Man works for an object. Remove the object and you reduce him to inaction. The most active man in the world will fold his arms from the instant he understands that it is madness to bestir himself, that this work will be the cause of his trouble, that for him it will be the cause of vexations at home and of the pirate's greed abroad. It seems that these thoughts have never entered the minds of those who cry out against the indolence of the Filipinos.

Even were the Filipino not a man like the rest, even were we to suppose that zeal in him for work was as essential as the movement of a wheel caught in the gearing of others in motion; even were we to deny him foresight and the judgment that the past and present form, there would still be left us another reason to explain the attack of the evil. The abandonment of the fields by their cultivators, whom the wars and piratical attacks dragged from their homes was sufficient to reduce to nothing the hard labor of so many generations. In the Philippines abandon for a year the land most beautifully tended and you will see how you will have to begin all over again: the rain will wipe out the furrows, the floods will drown the seeds, pants and bushes will grow up everywhere, and on seeing so much useless labor the hand will drop the hoe, the laborer will desert his plow. Isn't there left the fine life of the pirate?

Thus is understood that sad discouragement which we find in the friar writers of the 17th century, speaking of once very fertile plains submerged, of provinces and towns depopulate, of leading families exterminated. These pages resemble a sad and monotonous scene in the night after a lively day. Of Cagayan, Padre Agustin speaks with mournful brevity: "A great deal of cotton, of which they made good cloth that the Chinese and Japanese every year bought and carried away." In the historian's time, the industry and the trade had come to an end.

It seems that there are causes more than sufficient to breed indolence in the midst of a beehive. Thus is explained why, after thirty-two years of the system, the circumspect and prudent Morga said that the natives have forgotten much about farming, raising poultry, stock and cotton and weaving cloth, as they used to do in their paganism and for a long time after the country had been conquered!"

Still they struggled a long time against indolence, yes: but their enemies were so numerous that at last they gave up!

PART FOUR: We recognize the causes that awoke the predisposition and provoked the evil: now let us see what foster and sustain it. In this connection government and governed have to bow our heads and say: "We deserve our fate."

We have already truly said that when a house becomes disturbed and disordered, we should not accuse the youngest child or the servants, but the head of it, especially if his authority is unlimited. He who does not act freely is not responsible for his actions; and the Filipino people, not being master of its liberty, is not responsible for either its misfortunes or its woes. We say this, it is true, but, as well as seen later on, we also have a large part in the continuation of such a disorder.

The following other causes contributed to foster the evil and aggravate it; the constantly lessening encouragement that labor has met with in the Philippines. Fearing to have the Filipinos deal frequently with other individuals of their own race, who were free and independent, as the Borneans, the Siamese, the Cambodians, and the Japanese, people who in their customs and feeling differ greatly from the Chinese, the government acted toward these others with great mistrust and great severity, as Morga testifies in the last pages of his work, until they finally ceased to come to the country. In fact, it seems that once an uprising planned by he Borneans was suspected: we say; suspected, for there was not even an attempt, although there were many executions. And as thse nations wee the very ones that consumed Philippine products, when all communication with them had been cut off, consumption of these products also ceased. The only two countries with which the Philippines continued to have relations were China and Mexico, or New Spain, and from this trade only China and a few private individuals in Manila got any benefit. In fact, the Celestial Empire sent her junks laden with merchandise, that merchandise which shut down the factories of Seville and ruined the Spanish industry, and returned laden in exchange with the silver that was every year sent from Mexico. Nothing from the Philippines at that time went to China, not even gold, for in those years the Chinese trades would accept no payment but silver coin. To Mexico went a little more: some cloth and dry goods which the encomenderos took by force or bought from the natives at a paltry; price, wax, amber, gold, civet, etc; but nothing more, and not even in great quantity, as is stated by Admiral Don Jeronimo de Benelos y Carrilo, when he begged the King that "the inhabitants of the Manilas be permitted (1) to load as many ships as they could with native products, such as wax, gold, perfumes, ivory, cotton cloths, which they would have to buy from the natives of the country. . . Thus friendship of these peoples would be gained, they would furnish New Spain with their merchandise and the money that is brought to Manila would not leave this place."

The coastwise trade, so active in other times, had to die out, thanks to the piratical attacks of the Malays of the south; and trade in the interior of the islands almost entirely disappeared, owing to restrictions, passports and other administrative requirements.

Of no little importance were the hindrance and obstacles that from the beginning were thrown in the farmer's way by the rules, who were influenced by childish fear and saw everywhere signs of conspiracies and uprisings. The natives were not allowed to go to their labors, that is, their farms, without permission of the governor, or of his agents and officers, and even of the priests as Morga says. Those who know the administrative slackness and confusion in a country where the officials work scarcely two hours a day; those who know the cost of going to and returning form the capital to the little tyrants will well understand how with this crude arrangement it is possible to have the most absurd agriculture. True it is that for sometime this absurdity which would be ludicrous had it not been so serious, had disappeared; but even if the words have gone out of use other facts and other provisions have replaced them. The Moro pirate has disappeared but there remains the outlaw who infests the fields and waylays the farmer to hold him for ransom. Now then, the government, which has a constant fear of the people, denies to the farmers even the use of a shotgun, or if it does allow it does so very grudgingly and withdraws it at pleasure; whence it results with the laborer, who, thanks to his means of defense, plants his crops and invests his meager fortune in the furrows that he has so laboriously opened, that when his crop matures it occurs to the government, which is impotent to suppress brigandage, to deprive him of his weapon; and then, without defense and without security, he is reduced to inaction and abandons his field, his work, and takes to gambling as the best means of securing a livelihood. The green cloth is under the protection of the government, it is safer! A mournful counselor is fear, for it not only causes weakness but also in casting aside the weapons, strengthens the very persecutor!

The sordid return the native gets from his work has the effect of discouraging him. We know from history that the encomenderos, after reducing many to slavery and forcing them to work for their benefit, made others give up their merchandise for a trife or nothing at all, or cheated them with the measures.

Speaking of Ipion, in Panay, Padre Gaspar de San Agustin says: "It was in ancient times very rich in gold . . . but provoked by he annoyances they suffered from some governors they have ceased to get it out, preferring to live in poverty than to suffer such hardships." (page 378) Further on, speaking of other towns, he says: "Boaded by ill treatment of the encomenderos who in administering justice have treated the natives as thier slaves and not as their children, and have only looked after their own interests at the expense of the wretched fortunes and lives of their charges. . . (Page 422) Further on, "In Leyte, they tried to kill an encomendero of the town of Dagami on account of the great hardships he made them suffer by exacting tribute of wax from them with a steelyard which he had made twice as long as others. . ."

This state of affairs lasted a long time and still lasts, in spite of the fact that the breed of encomenderos has become extinct. A term passes away but the evil and the passions engendered do not pass away so long as reforms are devoted solely to changing the names.

The wars with the Dutch, the inroads and piratical attacks of the people of Sulu land Mindanao disappeared; the people have been transformed; new towns have grown up while others have become impoverished; but the frauds subsisted as much as or worse than they did in those early years. We will not cite our own experiences for aside from the fact that we do not know which to select, critical persons may reproach us with partiality; neither will we cite those of other Filipinos who write in the newspapers, but we shall confine ourselves to translating the words of a modern French traveler who as in the Philippines for a long time.

"The good curate," he says with reference to the rosy picture a friar had given him of the Philippines, "had not told me about the governor, the foremost official of the district, who was too much taken up with the ideal of getting rich to have time to tyrannize over his docile subjects; the governor, charged with ruling the country and collecting the various taxes in the government's name, devoted himself almost wholly to trade; in his hands the high and noble functions he performs are nothing more than instruments of gain. He monopolizes all the business and instead of developing on his part the love of work, instead of stimulating the too natural indolence of the natives, he with abuse of his powers thinks only of destroying all competition that may trouble him or attempts to participate in his profits. It maters little to him that the country is impoverished, without cultivation, without commerce, without industry, just so the governor is quickly enriched."

Yet the traveler has been unfair in picking out the governor especially. Why only the governor?

We do not cite passages from other authors, because we have not their works at hand and do not wish to quote from memory.

The great difficulty that every enterprise encountered with the administration contributed not a little to kill off all commercial and industrial movement. All the Filipinos, as well as all those who have tried to engage in business in the Philippines, know how many documents, what comings, how many stamped papers, how much patience is needed to secure from the government a permit for an enterprise. One must count upon the good will of this one, on the influence of that one, on a good bribe to another in order that the application be not pigeon-holed, a present to the one further on so that it may pass it on to his chief; one must pray to God to give him good humor and time to see and examine it; to another, talent to recognize its expediency; to one further on sufficient stupidity not to scent behind the enterprise an insurrectionary purpose land that they may not all spend the time taking baths, hunting or playing cards with the reverend friars in their convents or country houses. And above all, great patience, great knowledge of how to get along, plenty of money, a great deal of politics, many salutations, great influence, plenty of presents and complete resignation! How is it strange that the Philippines remain poor in spite of the fertile soil, when history tells us that the countries now the most flourishing date their development from the day of their liberty and civil rights? The most commercial and most industrious countries have been the freest countries. France, England and the United States prove this. Hong Kong, which is not worth the most insignificant of the Philippines, has more commercial movement than all the islands together, because it is free and is well governed.

The trade with China, which was the whole occupation of the colonizers of the Philippines, was not only prejudicial to Spain but also the life of her colonies; in fact, when the officials and private persons in Manila found an easy method of getting rich they neglected everything. They paid no attention either to cultivating the soil or to fostering industry; and wherefore? China furnished the trade, and they had only to take advantage of it and pick up the gold that dropped out on its way from Mexico toward the interior of China, the gulf whence it never returned. The pernicious example of the dominators in surrounding themselves with servants and despising manual or corporal labor as a thing unbecoming the nobility and chivalrous pride of the heroes of so many centuries; those lordly airs, which the natives have translated into tila ka castila, and the desire of the dominated to be the equal of the dominators, if not essentially, at least in their manners; all this had naturally to produce aversion to activity and fear or hatred of work.

Moreover, "Why work?" asked the natives. The curate says that the rich man will not go to heaven. The rich man on earth is liable to all kinds of trouble, to be appointed a cabeza de barangay, to be deported if an uprising occurs, to be forced banker of the military chief of the town, who to reward him for favors received seizes his laborers and his stock in order to force him to beg money and thus easily pays up. Why be rich? So that all the officers of justice may have a lynx eye on your actions, so that at the least slip enemies may be raised up against you, you may be indicted, a whole complicated and labyrinthine story may be concocted against you, for which you can only get away, not by the tread of Ariadme but by Dane's shower of gold, and still give thanks that you are not kept in reserve for some needy occasion. The native, whom they pretend to regard as an imbecile, is not so much so that he does not understand that it is ridiculous to work himself to death to become worse off. A proverb of his says the pig is cooked in its own lard, and as among his bad qualities he has the good one of applying to himself all the criticisms and censures he refers to live miserable and indolent rather than play the part of the wretched beast of burden.

Add to this the introduction of gambling. We do not mean to say that before the coming of the Spaniards the natives did not gamble: the passion for gambling is innate in adventuresome and excitable races, and such is the Malay, Pigafetta tells us of cockfights and of bets in the Island of Paragua. Cock-fighting must also have existed in Luzon and in all the islands, for in the terminology of the game are two Tagalog words: sabong and tari (cockpit and gaff). But there is not the least doubt that the fostering of this game is due to the government, as well as the perfecting of it. Although Pigafetta tells us of it, he mentions it only in Paragua, and ot in Cebu nor in any other island of the south, where he stayed a long time. Morga does not speak of it, in spite of his having spent seven years in Manila, and yet he does describe the kinds of fowl, the jungle hens and cocks. Neither does Morga speak of gambling, when he talks about vices and other defects, more or lest concealed, more or less insignificant. Moreover excepting the two Tagalog words sabong and tari, the others are of Spanish origan as soltada (setting the cocks to fight, then the fight itself), pusta (apusta, bet), logro (winning), pago (payment), etc. We say the same about gamblilng; the word sugal (jugar, to gamble), like kumpistal (confesar, to confess to a priest), indicates that gambling was unknown in the Philippines before the Spaniards. The word laro (Tagalog: to play) is not the equivalent of the word sugal. The word play (baraja, playing card) proves that the introduction of playing cards was not due to the Chinese, who have a kind of playing cards also, because in that case they would have taken the Chinese name. l Is nto this enough? The word taya (tallar, to bet), paris-paris (Spanish, pares, pairs of cards), politana (napolitana a winning sequence of cards), sapote (to stack the cards), kapote (to slam), monte, and so on, all prove the foreign origin of this terrible plant, which only produces vice and which has found in the character of the native a fit soil, cultivated circumstances.

Along with gambling, which breeds dislike for steady and difficult toil by its promise of sudden wealth and its appeal to the emotions, with the lotteries, with the prodigality and hospitality of the Filipinos, went also, to swell the train of misfortunes, the religious functions, the great number of fiestas, the long masses for the women to spend their mornings and the novenaries to spend their afternoons, and the nights for the processions and rosaries. Remember, that lack of capital and absence of means paralyze all movement, and you will see how the native was perforce to be indolent for if any money might remain to him from the trials, imposts and exactions, he would have to give it to the curate for bulls, scapularies, candles, novenaries, etc. And if this does not suffice to form an indolent character, if the climate and nature are not enough in themselves to daze him and deprive him of all energy, recall then that the doctrine of his religion teach him to irrigate his fields in the dry season, not by means of canals but with amasses and prayers; to preserve his stock during an epidemic with holy water, exorcisms and benedictions that cost five dollars an animal, to drive away the locusts by a procession with the image of St. Augustine, etc. It is well, undoubtedly, to trust greatly in God; but it is better to do what one can not trouble the Creator every moment, even when these appeals redound to the benefit of His ministers. We have noticed that the countries which believe most in miracles are the laziest, just as spoiled children are the most ill-mannered. Whether they believe in miracles to palliate their laziness or they are lazy because they believe in miracles, we cannot say; but he fact is the Filipinos were much less lazy before the word miracle was introduced into their language.

The facility with which individual liberty is curtailed, that continual alarm of all from the knowledge that they are liable to a secret report, a governmental ukase, and to the accusation of rebel or suspect, an accusation which, to be effective, does not need proof or the production of the accuser. With the lack of confidence in the future, that uncertainty of reaping the reward of labor, as in a city stricken with plague, everybody yields to fate, shuts himself in his house or goes about amusing himself in an attempt to spend the few days that remain to him in the least disagreeable way possible.

The apathy of the government itself toward everything in commerce and agriculture contributes not a little to foster indolence. Three is no encouragement at all for the manufacturer or for the farmer, the government furnishes no aid either when a poor crop comers, when the locusts sweep over the fields, or when cyclone destroys in its passage the wealth of the soil; nor does it take any trouble to seek a market for the products of its colonies. Why should it do so when these same products are burdened with taxes and imposts and have no free entry into the ports of the mother country, nor is their consumption there encouraged? While we see all the walls of London covered with advertisements of the products of its colonies, while the English make heroic efforts to substitute Ceylon for Chinese tea, beginning with the sacrifice of their taste and their stomach, in Spain, with the exception of tobacco, nothing from the Philippines is known; neither its sugar, coffee, hemp, fine cloths, nor its Ilocano blankets. The name of Manila is known only from those cloths of China or Indo-China which at one time reached Spain by way of Manila, heavy silk shawls, fantastically but coarsely embroidered, which no one has thought of imitating in Manila since they are so easily made; but the government has other cares, and the Filipinos do not know that such objects are more highly esteemed in the Peninsula than their delicate piña embroideries and their vey fine jusi fabrics. Thus disappeared our trade in indigo, thanks to the trickery of the Chinese, which the government could not guard against, occupied as it was with other thoughts; thus die now the other industries, the fine manufacturers of the Visayas are gradually disappearing from trade and even from use; the people, continually getting poorer, cannot afford the costly cloths, and have to be contented with calico or the imitations of the Germans, who produce imitations even of the work of our silversmiths.

The fact that the best plantations, the best tracts of land in some provinces, those that from their easy access are more profitable than others, are in the hands of the religious corporations, whose desideratum is ignorance and condition of semi-starvation of the native, so that they may, continue to govern him and make themselves necessary to his wretched existence, is one of the reasons why many tows do not progress in spite of the efforts of their inhabitants. We will be met with the objection, as an argument on the other side, that the towns which belong to the friars are comparatively richer than those which do not belong to them. They surely are! just as their brethren in Europe, in founding their convents, knew how to select the best valleys, the best uplands for the cultivation of the vine or the production of beer, so also the Philippine monks have known how to selecte the best towns, the beautiful plains, the well-watered fields, to make of them rich plantations. For some time the friars have deceived many by making them believe that if these plantations were prospering, it was because they were under their care, and the indolence of the natives was thus emphasized; but they forget that in some provinces where they have not been able for some reason to get possession of the best tracts of land, their plantations, like Bauan and Liang, are inferior to Taal, Balayan, and Lipa, regions cultivated entirely by the natives without any monkish interference whatsoever.

Add to this lack of material inducement the absence of moral stimulus and you will see how he who is not indolent in that country must needs be a madman or at least a fool. What future awaits him who distinguishes himself, him who studies, who rise above the crowd? At the cost of study and sacrifice a young man becomes a great chemist, and after a long course of training, wherein neither the government nor anybody has given him the least help, he concludes his long stay in the University. A competitive examination is held to fill a certain position. The young man wins this through knowledge and perseverance, and after he has won it, it is abolished, because. . . we do not care to give the reason, but when a municipal laboratory is closed in order to abolish the position of director, who got his place by competitive examination, while other officers, such as the press censor, are preserved, it is because the belief exists that the light of progress may injure the people more than all the adulterated foods. In the same way, another young man won a a prize in a literary competition, and as long as his origin was unknown his work was discussed, the newspapers praised it and it was regarded as a masterpiece but the sealed envelopes were opened, the winner proved to be a native, while among the losers there are Peninsulars; then all the newspapers hasten to extol the losers! Not one word from the government, nor from anybody, to encourage the native who with so much affection has cultivated the language and letters of the mother country!

Finally passing over many other more or less insignificant reasons, the enumeration of which would be interminable, let us close this dreary list with the principal and most terrible of all: the education of the native.

From his birth until he sinks into his grave, the training of the native is brutalizing, depressive and anti-human (the word "inhuman" is not sufficiently explanatory; whether or not the Academy admits it, let it go). There is no doubt that the government, some priests like the Jesuits and some Dominicans like Padre Benavides, have done a great deal by founding colleges, schools of primary instruction, and the like. But this is not enough; their efforts is neutralized. They amount ot five or ten years (years of a hundred and fifty days at most) during which the youth comes in contact with books selected by those very priests who boldly proclaim that it is evil for the natives to know Castilian, that the native should not be separated from his carabao, that he should not value any further aspirations, and so on; five to ten years during which the majority of the students have grasped nothing more than that no one understands what the books say, nor even the professors themselves perhaps; and these five to ten years have no offset the daily preachment which lowers the dignity of man, which by degrees brutally deprives him of the sentiment of self-esteem, that eternal, stubborn, constant labor to bow the native's neck, to make him accept the yoke, to place him on a level with the beast -- a labor aided by some persons, with or without the ability to write, which if it does not produce in some individuals the desired effect in others it has the opposite effect, like that of breaking of a cord that is stretched too tightly. Thus while they attempt to make of the native a kind of animal, yet in exchange they demand of him divine actions. And we say divine actions, because he must be a god who does not become indolent in that climate, surrounded by the circumstances mentioned. Deprive a man, then, of his dignity, and you not only deprive him of his moral strength but you also make useless for those who wish to make use of him. Every creature has its stimulus, its mainspring; man's is his self-esteem. Take it away from him and he is a corpse, and he who seeks activity in a corpse will encounter only worms.

Thus is explained how the natives of the present time are no longer the same as those of the time of the discovery, neither morally nor physically.

The ancient writers, like Chirino, Morga, and Colin, take pleasure in describing them a well-featured, with good aptitudes for any thing they take up, keen and susceptible and of resolute will, very clean and neat in their persons and clothing, and of good mien and bearing (Morga). Others delight in minute accounts of their intelligence and pleasant manners, of their aptitude for music, the drama, dancing and singing, of the faculty with which they learned, not only Spanish but also Latin, which they acquired almost by themselves (Colin); others of their exquisite politeness in their dealings and in their social life, others, like the first Augustinians, whose accounts Gaspar de San Agustin copies, found them more gallant and better mannered than the inhabitants of the Moluccas. "All live off their husbandry," adds Morga, "their farms, fisheries and enterprises, for they travel from island to island by sea and from province to province by land."

In exchange, the writers of the present time, without being more gallant than Herman Cortez and Salcedo, nor more prudent than Legazpi, nor more manly than Morga, nor more prudent than Colin and Gaspar de San Agustin, our contemporary writers we say find that the native is a creature something more than a monkey but much less than a man, an anthropoid, dull-witted, stupid, timid, dirty, cringing, ill-clothed, indolent, lazy brainless, immoral, etc. etc.

To what is this retrogression due? Is it the delectable civilization, the religion of salvation of the friars, called of Jesus Christ by euphemism, that has produced this miracle that has atrophied his brain, paralyzed his heart and made of the man this sort of vicious animal that the writers depict?

Alas! The whole misfortune of the present Filipinos consists in that they have become only half-way brutes. The Filipino is convinced that to get happiness it is necessary for him to lay aside his dignity as a rational creature, to attend mass, to believe what is told him, to pay what is demanded of him, to pay and forever to pay; to work, suffer, and be silent, without aspiring any thing, without aspiring to know or even to understand Spanish, without separating himself from his carabao, as the priests shamelessly say, without protesting against any injustice, against any arbitrary action, against an assault, against an insult; that is, not to have heart, brain, or spirit; a creature with arms and a purse of gold. . . there's the ideal native! unfortunately, or because of the brutalization is not yet complete and because the nature of man is inherent in his being in spite of his condition, the native protests; he still has aspirations, he thinks and strives to rise, and there's the trouble!



PART FIVE: In the preceding chapter we set forth the causes that proceed from the government in fostering and maintaining the evil we are discussing. Now it falls to us to analyze those that emanate from the people. Peoples and governments are correlated and complementary: a stupid government would be an anomaly among righteous people, just as a corrupt people cannot exist under just rulers and wise laws. Like people, like government, we will say in paraphrase of a popular adage.

We can reduce all these causes to two classes: to defects of training and lack of national sentiment.

Of the influence of climate we spoke at the beginning, so we will now treat of the effects arising from it.

The very limited training in the home, the tyrannical and sterile education of the rare centers of learning that blind subordination of the youth to one of greater age, influence the mind so that a man may not aspire to excel those who preceded him but must merely be content to go along with a march behind them. Stagnation forcibly results from this, and as he who devotes himself merely to copying divests himself of other qualities suited to his own nature, he naturally becomes sterile; hence decadence. Indolence is a corollary derived from the lack of stimulus and of vitality.

That modesty infused into the convictions of everyone, or, to speak more clearly, that insinuated inferiority, a sort of daily and constant depreciation of the mind so that it may not be raised to the regions of life, deadens the energies, paralyzes all tendencies toward advancement, and of the least struggle a man gives up without fighting. If by one of those rare incidents, some wild spirit, that is some active one, excels, instead of his example stimulating, it only causes others to persist in their inaction. "There's one who will work for us; let's sleep on!" say his relatives and friends. True it is that the spirit of rivalry is sometimes awakened, only that then it awakens with bad humor in the guise of envy, and instead of being a lever for helping, it is an obstacle that produces discouragement.

Nurtured by the example of anchorites of a contemplative and lazy life, the natives spend theirs in giving their gold to the Church in the hope of miracles and other wonderful things. Their will is hypnotized: from childhood they learned to act mechanically, without knowledge of the object, thanks to the exercise imposed upon them from the most tender years of praying for whole hours in an unknown tongue, of venerating things that they do not understand, of accepting beliefs that are not explained to them, to having absurdities imposed upon them, while the protests of reason are repressed. Is it any wonder that with this vicious dressage of intelligence and will the native, of old logical and consistent -- as the analysis of his past and of his language demonstrates -- should now be a mass of dismal contradictions? That continual struggle between reason and duty, between his organism and his new ideals, that civil war which disturbs the peace of his conscience all his life, has the result of paralyzing all his energies, and aided by the severity of the climate, makes that eternal vacillation, of the doubts in his brain, the origin of his indolent disposition.

"You can't know more than this or that old man!" "Don't aspire to be greater than the curate!" "You belong to an inferior race!" "You haven't any energy!" This is what they tell the child and they repeat it so often, it has perforce to become engraved in the mind and thence mould and pervade all his action. The child or youth who tries to be anything else is blamed with vanity and presumption; the curate ridicules him with cruel sarcasm, his relatives look upon him with fear, strangers regard him with great compassion. No forward movement -- Get back in the ranks and keep in line!

With his spirit thus molded the native falls into the most pernicious of all routines: routine not planned but imposed and forced. Note that the native himself is not naturally inclined to routine but his mind is disposed to accept all truth, just as his house is open to all strangers. The good and the beautiful attract him, seduce and captivate him although like the the Japanese he often exchanges the good for the evil, if it appears to him garnished and gilded. What he lacks is in the first place liberty to allow expansion to his adventuresome spirit, and good examples, beautiful prospects for the future. It is necessary that his spirit, although it may be dismayed and cowed by the elements and the fearful manifestation of their mighty forces, store up energy, seek high purposes, in order to struggle against obstacles in the midst of unfavorable natural conditions. In order that he may progress it is necessary that a revolutionary spirit, so to speak, should boil in his veins, since progress necessarily requires the present; the victory of new ideas over the ancient and accepted one. It will not be sufficient to speak to his fancy, to talk nicely to him, nor that the light illuminate him like the ignis fatuus that leads travelers astray at night: all the flattering promises of the fairest hopes will not suffice, so long as his spirit is not free, his intelligence is not respected.

The reasons that originate in the lack of natural sentiment are still more lamentable and more transcendental.

Convinced by the insinuation of his inferiority, his spirit harassed by his education, if that brutalization of which we spoke above can be called education, in that exchange of usages and sentiments among different nations, the Filipino, to whom remain only his susceptibility and his poetical imagination, allows himself to be guided by his fancy and his self-love. It is sufficient that the native product for him to hasten to make the change, without reflecting that everything has its weak side and the most sensible custom is ridiculous in the eyes of those who do not follow it. They have dazzled him with tinsel, with strings of colored glass beads, with noisy rattles, shining mirrors and other trinkets, and he has given in return his gold, his conscience, and even his liberty. He changed his religion for the external practices of another cult; the convictions and usages derived from his climate and needs, for other convictions that developed under another sky and another inspiration. His spirit, well-disposed toward everything that looks good to him, was then transformed, at the pleasure of the nation that forced upon him its God and its law, and as the trader with whom he dealt did not bring a cargo of useful implements of iron, hoes to till the fields, but stamped papers, crucifixes, bulls and prayer-books, as he did not have for ideal and prototype the tanned and vigorous laborer, but the aristocratic Lord carried in a luxurious litter, the result was that the imitative people became bookish, devout, prayerful; it acquired ideas of luxury and ostentation, without thereby improving the means of its substance to a corresponding degree.

The lack of national sentiment brings another evil, moreover which is the absence of all opposition to measures prejudicial to the people and the absence of any initiative in whatever may redound to its good. A man in the Philippines is only an individual, he is not a member of a nation. He is forbidden and denied the right of association, and is, therefore, weak and sluggish. The Philippines is an organism whose cells seem to have no arterial system to irrigate it or nervous system to communicate its impressions; these cells must, nevertheless, yield their product, get it where they can; if they perish, let them perish. In the view of some this is expedient so that a colony may be a colony; perhaps they are right, but not the effect that a colony may flourish.

The result of this is that if a prejudicial measure is ordered, no one protests, all goes well apparently until later the evils are felt. Another blood-letting, as as the organism has neither nerves nor voice the physician proceeds in the belief that the treatment is not injuring it. It needs a reform, but as it must not speak, it keeps silent and remains with the need. The patient wants to eat, it wants to breathe the fresh air, but as such desires may offend the susceptibility of the physician who thinks that he has already provided everything necessary, it suffers and pines away from fear of receiving a scolding, of getting another plaster and a new blood-letting and so on indefinitely.

In addition to this, love of peace and the honor many have of accepting the few administrative positions which fall to the Filipinos on account of the trouble and annoyance these cause them places at the head of the people the most stupid and incapable men, those who submit to everything, those who can endure all the caprices and exactions of the curate and of the officials. Will this inefficiency in the lower spheres of power and ignorance and indifference in the upper, with the frequent changes and the eternal apprenticeships, with great fear and many administrative obstacles, with a voiceless people that have neither initiative nor cohesion, with employees who nearly all strive to amass a fortune and return home, with inhabitants who live in great hardship from the instant they begin to breathe, create prosperity, agriculture and industry, found enterprises and companies, things that still hardly prosper in free and well-organized communities?

Yes, all attempt is useless that does not spring from a profound study of the evil that afflicts us. To combat this indolence, some have proposed increasing the native's needs and raising the taxes. What has happened? Criminals have multiplied, penury has been aggravated. Why? Because the native already has enough needs with his functions of the Church, with his fiestas, with the public offices forced on him, the donations and bribes that he had to make so that he may drag out his wretched existence. The cord is already too taut.

We have heard many complaints, and every day we read in the papers about the efforts the government is making to rescue the country from its condition of indolence. Weighing its plans, its illusions and its difficulties, we are reminded of the gardener who spent his days tending and watering the handful of earth, he trimmed the plant frequently, he pulled at it to lengthen it and hasten its growth, he grafted on its cedars and oaks, until one day the little tree died, leaving the man convinced that it belonged to a degenerate species attributing the failure of his experiment to everything except the lack of soil and his own ineffable folly.

Without education and liberty, which are the soil and the sun of man, no reform is possible, no measure can give the result desired. This does not mean that we should ask first for the native the instruction of a sage and all imaginable liberties, in order then to put a hoe in his hand or place him in a workshop; such a pretension would be an absurdity and vain folly. What we wish is that obstacle be not put in his way, not to increase the many his climate and the situation of the islands already create for him that instruction be not begrudged him for fear that when he becomes intelligent he may separate form the colonizing nation or ask for the rights of which he makes himself worthy. Since some day or other he will become enlightened, whether the government wishes it or not, let his enlightenment be as a gift received and not as conquered plunder. We desire that the policy be at once frank and consistent, that is highly civilizing, without sordid reservations, without distrust without fear or jealously, wishing the good for the sake of the good, civilization without ulterior thoughts of gratitude, or else boldly exploiting tyrannical and selfish, without hypocrisy or deception, with a whole system well-panned and studied out for dominating by compelling obedience, for commanding to get rich, to be happy. If the former, the government may act with the security that some day or other it will reap the harvest and will find people its own in heart and interest; there is nothing like a favor for securing the friendship or enmity of man, according to whether it be conferred with good will or hurled into his face and bestowed upon him in spite of himself. If the logical and regulated system of exploitation be chosen, stifling with the jingle of gold and the sheen of opulence the sentiments of independence in the colonies, paying with its wealth for its lack of liberty, as the English do in India, who moreover leave the government to native rulers, then build roads, lay out highways, foster the freedom of trade; let the government heed material interests more than the interests of four orders of friars; let it send out intelligent employees to foster industry; just judges, all well paid, so that they be not venal pilferers, and lay aside all religious pretext. This policy has the advantage in that while it may not lull the instincts of liberty wholly to sleep yet the day when the mother country loses her colonies she will at least have the gold amassed and not the regret of having reared ungrateful children