Chapter VIII: Appendix: Education in the Philippines (4)

20. In fulfilment of that royal decree, the investigation of the alms gathered by Abbot Sidoti was made. The application of those alms, by virtue of the conditions of the pious foundations, could not be used for the support of the eight seminarists, who were appointed at his Majesty's account; nor to aid the expenses of the royal treasury in the new building of the college on the site of the houses sequestered from [the property of] Licentiate Don Manuel Suarez de Olivera. The inhabitants who had contributed to the building fund and incomes with their alms were asked that such be allowed to be freely applied to the college ordered to be erected by his Majesty. In such an innovation, greater expenses were incurred by the royal treasury on the site opposite to the archiepiscopal palace and solicited by the governor and archbishop, because the purchase and expense of timber and its haulage were effected at a cost of four thousand pesos which were paid on the account of the royal treasury to General Don Miguel de Eloriaga so that they might be spent with the intervention of the said abbot. That is evident in the records of the account of said general presented and sworn to, in regard to such expenses, with an attestation from the said Sidoti that it was true. Thus that was a superfluous expense on the royal treasury. For although a portion of the timber bought for that money was used for the addition to the new building on the site next the sequestered house of Licentiate Suarez, in order to give greater extension to the college, very little of it was useful, and did not amount, together with that which was sold, to two thousand pesos in value. The remainder was lost with the purchased and abandoned site which was used for nothing. That could have been built with four thousand pesos if the building attempted opposite the archiepiscopal palace had been left out of the question. In that the cost to the royal treasury was about six thousand pesos, the annual maintenance aggregating one thousand two hundred pesos, without noting the necessary expenses for physician, apothecary, and other things, plus two hundred pesos for two professors in philosophy and theology.

21. His Majesty also resolved to order and command his governor, as soon as he received that despatch, to order and take measures, as was most advisable and efficacious, to suppress the name of San Clemente which had been given to the seminary by the abbot, and to change it into that of San Phelipe, in order that no remembrance might be left of the sinister reports of which his Holiness had been informed to the discredit of the royal and earnest zeal in providing measures for the advance of religion, without giving the slightest motive for so peculiar and special influences. The fitting measures for the change of name were really taken, and that fact was recorded in the books of the accountancy and of the said college. The archbishop, dean, and cabildo were informed thereof, in order that they might properly observe it.

[As punishment for his omission, Governor Zabalburú was dismissed, although his term was already ended, as were also the auditors. The governor was a just man, but his intimacy with the Jesuits caused him to be distrusted.]

[Chapter xiv contains the following in regard to this seminary.]

2. During his government [i.e., of the new archbishop, Fray Francisco de la Cuesta, of the Order of San Geronimo] arrived the resolution regarding the seminary college of San Phelipe. Its erection was entrusted to his Excellency, Señor Cuesta. He having made the foundation, proceeded to draw up its rules, which being milder for the seminarists, corrected those of the most illustrious Camacho. However, most of them were not in accord with the royal patronage, and its rights. His Excellency incurred the inadvertence of prescribing in the second of his rules that the escutcheon of the royal arms should be placed on a prominent spot, while in the interior or in any other part of the said seminary, were also to be placed the arms of the archbishop. In doing so, he said that he was in accord with the second law of the first book and twenty-third título of the Recopilación [99] of these kingdoms. That would be allowable if the seminary had been founded at his cost or at the cost pro rata given by his prebendaries and others who are mentioned in the Council of Trent. In that he claimed the right of private patronage, reserving for his Majesty only the universal patronage. That was a surprising resolution, since the archbishop himself confessed that the seminary had been founded at the expense of the royal treasury, while the placing of escutcheons and arms signifies one's private expenses and special zeal; when his Majesty, without any controversy, is the sole founder. Therefore its foundation was purely lay, and in such concept, beyond any question the universal and private patronage belonged to his Majesty, as it was founded at the expense of his royal patrimony. Still more harmful were the fourth and fourteenth rules, in which it is declared that the nomination and election of the collegiates is at the disposition of the ordinary, after conferring and obtaining the opinion of the prebendaries; as is also their expulsion in the case of incorrigibles, after their rector has informed the ordinary of such: although that nomination and expulsion belonged very properly (and exclusively) to his Majesty, as its foundation was not couched in the terms mentioned by the Council of Trent. To him could only pertain by delivery and by royal disposition their spiritual government, because of the greater care in investigating and restraining their morals. The error of his Excellency was notable in this regard, for although the governor petitioned that he be given possession of such seminary, in the name of his dignity and of his church he declares that the appointment of rector, administrator, and master is in the first place, a right of the superior government by virtue of the laws of the royal patronage, and that he deign to make provision of such posts in persons justified and qualified as most fitting. For being univocal and in accord with the doctrine, founded on laws, the naming and disposition of the collegiates ought also to be private.

3. No measures were taken for the time being to revise the rules, especially the ones mentioned, conforming them to the royal patronage. The practice continued of the ordinary giving the despatches and titles in his provision, until the report of Señor Cuesta to the government asking that the two professors of philosophy and theology might be removed, as he considered such chairs unprofitable. He represented that as a charge on his conscience, asking that fruitless expenses might not be continued for the royal treasury, thus opposing the two professors at that time. The matter was given to his Majesty's fiscal for examination, at that time Señor Vedoya. His reply was that those professorships ought to be suppressed because of the reasons alleged; namely, because they were costly to maintain and of none effect. Thereupon, his Majesty's fiscal reported the special measure of the royal decree of foundation, which provides that no one shall enter the said college without the express license of the vice-patron; that the rules cited were harmful to the universal and private patronage, and that with the opinion of the assessor, an express clause should be added to the above-mentioned fourth rule, by which in order to be admitted into the seminary, the collegiates were to be presented to the vice-patron, and the permission petitioned which is provided by the royal decree. The government in accord with that opinion, and with that of the assessor of the same tenor, informed the archbishop of the measure. The latter replied that from the time of the receipt of the decree, no nomination had been made, or any election of collegiate or boarder of those who had been admitted, as no advice of such circumstance of license for entrance into said college had been given. In answer to his reply the fiscal insisted with strong reasons that the royal patronage, both universal and special, be put into due practice, without allowing errors in the appropriation of the appointments and approvals in the entrance of collegiate seminarists. To the ordinary was alone left, by virtue of his trust from his Majesty, the government and administration of the collegiates, for the greater security in the investigation of their qualifications and morals. That was done, and the royal patronage was left in power.

[See also the fuller account given by San Antonio, in VOL. XXVIII, pp. 117-123; Concepción's Historia, x, pp. 170-184; and Martinez de Zúñiga's Historia, pp. 518, 519. Concepción says that the king resolved, January 27, 1714, upon the erection of three chairs, for laws, canons, and institute, respectively, to be appointed by competitive examination. These were for the purpose of educating the natives for the cathedral dignities. The despatch concerning this matter was received in Manila, in August, 1717. With the decree of July 26, 1730, the seminary virtually came to an end.]

COLLEGE OF SAN JUAN DE LETRAN

Of the removal of the college of San Juan de Letran of Manila

On May 8 of this same year, 669, the college of San Juan de Letran was moved to the site on which it is even yet located. It had its first beginning in the house of a pious Spaniard, called Juan Geronimo Guerrero, who had dedicated himself, with Christian piety, to gathering orphan boys in his house, where he raised, clothed, and sustained them, and taught them to read and to write, and much more, to live in the fear of God. [100] His piety was aided by many citizens, who offered him abundant alms. Especially was the governor, Don Sebastian Hurtado de Corcuera, earnest in aiding him and helping him by giving him, in the name of the king our sovereign, some portion of the cost for so holy a work. Among other things, he gave him an encomienda, [101] in order to sustain the orphans with its products; and a bit of homestead or arable land, one hundred brazas long and fifty wide in the alcaycería or Parián of the Sangleys, in order that they might erect shops therein without paying any land tax to the city. Both concessions were afterwards confirmed by the king our sovereign and his royal Council. [102]

While that good man was employing himself in so holy a work, a lay-brother religious, a porter of our convent of Manila, called Fray Diego de Santa Maria, a man of example, virtue, and perfection, was doing the same also. He gathered orphan and abandoned boys in the said porter's lodge of the convent, and reared them in holy and praiseworthy customs. He clothed and sustained them with alms, which some devout persons gave him, and taught them their first letters; and, if any were inclined to study grammar, he sent them to our college of Santo Thomas which is very near the said convent. So many were the boys who were gathered that a congregation was formed of them. The said lay-brother religious gave that congregation the name of San Pedro y San Pablo; for all were clothed in one single manner, and all kept one form of life, with so great example to all the city that the admiration of all its citizens was won. And this is not much, since that work of charity was so agreeable to the eyes of God, who, in order that one of His servants might see and wonder at it, worked a prodigious miracle. It happened that a citizen of Manila made a journey to the city of Lima, where resided the venerable brother, Martin de Porres, in our convent of El Rosario; and as that servant of God was so charitable, he was very much pleased to have others so. That citizen of Manila, by name Francisco Ortiz, told him that he knew a lay-brother religious, a laborer of this place of Manila, a man of most holy life, who supported with alms twenty-four orphan boys, whom he had gathered, and was teaching them to read and write. And the most especial thing which was admired in him was that he never went forth from the convent in search of those alms, but that our Lord directed them to him in order that he might carry forward the work of charity, which he was doing with the said poor boys. The servant of God hearing that gave him to understand that he desired greatly to know and to treat with that holy lay-brother, who lived in this city of Manila at a distance of three thousand leguas from the city of Lima. After three days, Francisco Ortiz returned to visit the servant of God, whom he found very cheerful and happy. Smiling the latter gave him to understand that he had already seen and talked with the said lay-brother religious of Manila, and had encouraged him to proceed in so pious a work. What most astonished Francisco Ortiz was to hear the servant of God talk the Chinese language, which the Sangleys of this country used, as will be related more in detail in the life of the servant of God, Martin de Porres.

The pious Juan Geronimo Guerrero, founder of the college of San Juan de Letran, reached old age, and even a decrepit old age. Consequently, he became incapable of governing the orphan boys whom he had gathered. For, lacking and fearing but little the punishment which youth demands for its better direction, they took it upon themselves to leave the house whenever they wished, and to run away, contrary to the pleasure of their patron. Consequently, he was left finally with only three, who either from love to their master, or because of a better natural disposition, did not follow the others. In order that they might not be lost, he entrusted them to our brother, Fray Diego de Santa Maria, with whom he had a very close familiarity, inasmuch as he saw him engaged in his same employment. In order that the brother might take care of them, and of his own children, he gave him an allowance and gift in the form of the concessions which the king, our sovereign, had conceded to him. That cession was accepted by the governor of the islands, and afterward confirmed by the king our sovereign. The same favors were conceded to our order so that it might take charge of the rearing of those orphan and abandoned boys. Juan Geronimo Guerrero, finding himself free now and exempt from that occupation, thought only of preparing himself for a good death, and accordingly begged the father prior of our convent to receive him, and to take care of him in his infirmary. Not only was that conceded to him, but, seeing him with the desire to adopt the habit of our order, gave it to him as lay-brother, and he died as a professed religious of our order.

This province finding itself pledged with the prosecution of the rearing of those orphan boys, assigned for them some low quarters which were near the porter's lodge of our convent of Santo Domingo. That site already had the form and name of a college with the title of San Pedro y San Pablo, which it had had from the beginning. Under this title the college was confirmed by our most reverend father master general, Fray Thomas Turco. But inasmuch as the concessions of the king our sovereign were made under the title and name of the ancient college of San Juan de Letran, founded by Juan Geronimo Guerrero, and had been accepted under that title by the king our sovereign, who received it by various royal decrees under his royal protection, on that account even yet it has conserved the title of San Juan de Letran. [103] However, it also recognizes as patrons the apostles St. Peter and St. Paul. For the government and direction of this college, the venerable father, Fray Sebastian de Oquendo, [104] prior at that time of the convent of Santo Domingo, who had charge of the college then, made them some very holy, but very strict statutes, for they were taken quite exactly from the rule of our father St. Augustine. But, since they were not obliged to attain so great perfection, and still being but boys, were not able to show so much, after some years, the said statutes were revised in a provincial chapter of this province. Thus did that college maintain itself for some years in the low quarters of our convent of Santo Domingo of this city. So greatly did the number of those boys increase that they sometimes surpassed two hundred, and since there were so many, and they were boys, one can understand the racket that they must have made, which could not but be an obstacle to the regularity of a religious convent. Consequently, the province discussed the question of placing them in a separate house, which was located opposite the church of the said convent. They arranged in that house all the necessary rooms for a college, and its church, and belfry, in order that they might there celebrate the divine offices; for thus it was conceded expressly in the licenses of the ordinary, government, and city, which were made for the foundation of that college. [105]

They lived in it but for a short time, for some great earthquakes happening in the year 1645, that college was entirely ruined, as well as many other buildings of this city. The city conceived so great a horror of those earthquakes that many of its citizens went to live in the suburbs, where they feared less danger of their ruin. That same reason was taken account of in the rebuilding of that college, and it was moved outside the city near the alcaycería or Parián of the Sangleys. With the alms that some benefactors offered, a college was built out of wood, with its church also of the same material, all very poor. At that site outside of the city the college was maintained for about twenty years, with notable discomfort to the collegiates, both because of the distance of the university where they had to go to attend to their studies, and because of the dampness and unhealthfulness of the land; and because of the nearness of the Chinese, who were not very good neighbors, both for fear of their insurrections, which were then very frequent, and because, being idolaters and heathens, their nearness could, not but be the cause of much scandal and a poor example to the collegiates. For these and other like reasons, from the first years that they were there, our religious began to discuss their removal and shifting. But, although they called several meetings to discuss the matter, and several plans were made for that purpose, they were never realized, for the college was very much in need of funds, for it scarcely had enough for its maintenance, until the seriousness of the harm, which was feared from keeping the college outside the city obliged the piety of this holy province to expend whatever was necessary for its removal. On the occasion of the death of a lady, named Doña Maria Ramirez Pinto, who had a new house inside the city back of the garden of the convent of Santo Domingo, the province determined to buy it, along with other houses which were near it. It gave those houses as an alms to the college for that purpose, and arranging in them all the rooms necessary for a community, with their church, choir, and belfry; for the licenses which were taken out in the year 1668 for that removal from the government, city, and ecclesiastical cabildo expressed such permission. When all the building was arranged in the form of a college on the above-mentioned day, May 8, of that year 69, the collegiates were transferred to it, with great pomp and solemnity, amid the joy and gladness of all the community. [106] For that was a matter that all desired, as that college had always merited the general esteem of this city.

And in fact, that college is of great use to this community, not only as it shelters and rears therein all the orphan and abandoned boys, but also because any well-raised youth leaves that college, or seminary, for all walks of life in this community. Some adopt a military life, others a sea-faring life, and others the ecclesiastical estate, both monastic and religious, and from them are regularly supplied most of the curacies of these islands, and other employments more noteworthy, both in the ecclesiastical and in the political world. Excellent students leave that college, many of whom graduate not only with the degree of bachelor, but also with higher degrees. On the date of this writing, four sons of the college are living with the dignity of masters and doctors. They are occupied in honorable posts. Others are also licentiates in the arts. Always in all times the college has had worthy sons who have honored it, because in general they are very attentive to study, and observant, of their obligation, and that fact is well known and believed throughout this city. It is surely a matter worthy of admiration that they make so great use of their studies, as they have many other duties and occupations which scarcely allow them time to study; for, besides some assistancies outside the college, inside it they have duties and so many employments of devotion, that one does not know when they study their lessons. In the morning, before or after mass, they recite a portion of the rosary, and afterward they go to the university. When they return thence they recite another portion. Also when they return in the afternoon from the university they recite the last portion of the rosary with a chanted Salve, and litany. Later in the evening before supping they also have other devotional duties. This is the ordinary employment every day. This seems not only not a little troublesome for a college of students, but also scarcely suitable for their studies; but this which apparently would be a hindrance and obstacle to their studies, conduces in reality to their application, or to the greater clearness with which they study. For, according to the public understanding and report, they graduate from that college better prepared than from others; and although they are lads, they attribute it to the special protection of the most holy Mary, because they recite to her every day in chorus their whole rosary. All live under that impression, and accordingly, although they petition for dispensation from other exercises, they never ask dispensation from that exercise of the rosary, because they have understood that that is what maintains them and keeps them in the progress of their studies. As proof of that I shall relate an event which was but lately told me by a doctor who was a collegiate of that college. He says that when he left the college to take up a certain employment, either with the liberty which is enjoyed outside it, or because of the duties of his profession, he abandoned the custom, which he had until then observed, of reciting the whole rosary daily, contenting himself with reciting only a portion. He entered for the degree in theology, and for the literary duties annexed to that degree, applied himself very earnestly to his studies, but with so little fruit of his application that he could scarcely understand anything that he studied. "What is this," he said in surprise, "when I was in college did I not grasp whatever I studied? But what is this that is happening to me now that I can scarcely understand what I am studying?" Then he bethought himself of the fact of his error, and he understood the origin of his lack of intelligence. Consequently, he reformed his past lukewarmness, and again began to recite the whole rosary daily. By this diligence alone he found that he could grasp what before he could not understand. Mary is the most holy mother, not only of the fear and love of God, but also of learning and knowledge, as she herself says by the mouth of the Preacher. Consequently, it is not surprising that she communicates light for intelligence and for progress in their studies to those who pray to her as her sons and venerate her as a mother, and praise her in that devotion so pleasing to her. [107]

LAW REGULATING MARRIAGES OF STUDENTS

Royal decree ordering that pupils, students, and members of the
universities, seminaries, and colleges for the Indians, subject
to the royal patronage and protection, may not contract betrothal
without the permission expressed.

The King. Inasmuch as I was informed by my royal Audiencia of the city of Méjico, in a letter of May twenty-seven, one thousand seven hundred and eighty-eight, that the bachelor, Don Manuel Esteban Sanchez de Tagle, collegiate in the royal college of San Ildefonso of that city, having attempted to contract betrothal with Doña María Josefa Barrera y Andonaegui, and his father, Captain Don Manuel Esteban Sanchez de Tagle, having opposed it, it would be advisable for me to deign to extend to those dominions the resolutions for these dominions, ordering that collegiates who are pursuing their studies may not marry without my royal permission, as their extravagance is regarded as prejudicial to the state; and inasmuch as the same reason militates there so that they may not take place without the permission of the viceroy as vice-patron: I have resolved, after consulting my full Council of the Indias of the three halls, on November six, one thousand seven hundred and ninety, executed in view of that set forth in the matter by my two fiscals, that law vii, título viii, book i, [108] extended in the board of the new code be observed in those dominions. The exact tenor of that law is as follows: "Since the universities, conciliar seminaries, and other colleges of teaching, erected with public authority in our Indias, are under our royal patronage and protection; and since their students and pupils merit the most careful attention, so that they may not disgrace themselves in their courses and studies with prejudice to the state and their own families: we order and command such pupils, students, and members of said universities, conciliar seminaries, and other colleges and houses, not to contract espousals without, in addition to the paternal consent, or the consent of the person who ought to give it. According to the first law of this título, they have the license, those of the conciliar seminaries, of the archbishops and bishops and vice-patrons, and those of the universities and other colleges, of our viceroys or presidents of the respective audiencias, to whom they shall send their petitions or requests by the hand of the rectors, with report of the latter, since for this matter we delegate our royal authority to the abovesaid. All of the abovesaid shall be understood as well in the houses and colleges for women, which are under our royal protection and patronage. We declare null and void of all value or effect, betrothals which are contracted without this requirement, and no judgment or suit can be admitted in regard to their non-fulfilment in the manner and form prescribed by the preceding law." Therefore, I order and command my viceroys, presidents, royal audiencias, and the governors of my kingdoms of the Indias, Filipinas Islands, and Windward Islands, and ask and request the right reverend archbishops and reverend bishops of them, and their provisors and vicars-general, to observe, perform, and execute, and cause to be observed, performed, and executed exactly, the contents of the above-inserted law of the new code, in so far as it concerns each one. Such is my will. Given in Aranjuez, June eleven, one thousand seven hundred and ninety-two.

I the King

By command of the king our sovereign:

Antonio Ventura de Taranco

Three rubrics follow.

ROYAL DECREE ORDERING THE TEACHING OF SPANISH IN NATIVE SCHOOLS

The King. Don Rafael María de Aguilar, whom I have appointed as my governor of the provinces of the Filipinas Islands, in the district of my royal Audiencia of Manila: My Council of the Indias having conferred in regard to the measures which my royal Audiencia of Charcas, [109] in a report of March 7, 1777, stated that it had given for the establishment of schools for teaching the Castilian language in the Indian villages of their district, and in regard to what my fiscal declared in his report, resolved that when my royal titles are delivered to the governors or corregidors of those my dominions, they be advised in a separate despatch of what they are to do concerning this matter. Consequently, I order you to strictly observe the royal decrees, that have been issued in general on May 10, 1770, November 28, 1772, and November 24, 1774, in regard to the establishment of schools for the Castilian language in all the Indian villages, so that they may learn to read, write, and speak Castilian, prohibiting them from using their native language, and appointing for it teachers in whom are found the qualifications of Christianity, sufficiency, and good deportment that are required for so useful and delicate an employment. They shall be assigned the salary for the present from the receipts of my royal treasury, by way of teaching fund [preceptoría] in the villages where this contribution is current, while what is lacking shall be paid from the communal properties and treasuries. You shall propose to your superiors the means which you consider most fitting for the solid establishment of the above-mentioned schools, and you shall order that no other language be spoken in the convents, monasteries, and in all judicial, extrajudicial, and domestic affairs than the Castilian. The justices, prelates, masters, and patrons of the houses shall keep watch over that. You are warned that if you do not perform your duty in this regard, for every omission which you shall make in the abovesaid, and in what pertains to the district of that province, it shall be made a charge against you in your residencia; and for that purpose, the advisable order is being communicated to the respective, my royal Audiencia. [110] Given in Madrid, December 22, 1792.

I the King

By order of the king our sovereign:

Antonio Ventura de Taranco

CONCILIAR SEMINARIES

I

SUPERIOR DECREE IN REGARD TO THE THREE PER CENT DISCOUNT FROM THE STIPENDS OF THE PARISH PRIESTS FOR THE SUPPORT OF SEMINARIES

A measure having been formulated, in accordance with the royal decree of February 27, 1796, in regard to the exaction of the three per cent, which is to be paid by all the parish priests of the stipends which they enjoy in these islands for the foundation and support of the conciliar seminaries, [111] according to the order of the Council of Trent, I determined in consequence the following:

"Manila, July 30, 1802.

"By virtue of the fact that, with the order of the fiscal of civil affairs, all the objections and obstacles which have been imposed in behalf of the regular parish priests and devout provincials of the religious orders in a meeting of other persons, to exact the payment of three per cent of their stipends for the conciliar seminaries; and by the royal decree of June first, ninety-nine, the door is shut to all contradiction in so far as it declares that it must be paid by the missionaries of the Order of St. Francis, [112] and that the exaction shall be in money and not in kind, with warning that in the city where there are no seminaries, the collection shall also be made, and its result deposited in the cathedrals in a chest with three keys, which shall be held by the vice-patron, the bishop of the diocese, and another member of the cabildo: I have just resolved in consequence of the definitive statement of my assessor-general that the superior decree of November twenty-five, one thousand seven hundred and ninety-nine, shall have its total and due effect. That decree was communicated on the same date to the diocesans of Cebú, Nueva Cáceres and Nueva Segovia, the venerable dean and cabildo of this holy church, the provisor of the archbishopric, and the devout provincials of the orders of St. Dominic, St. Francis, St. Augustine, and the Recollects. It is modified to the effect that the above three per cent shall be collected generally, not only in this capital and the bishoprics of Cebú and Nueva Cáceres, but also in that of Nueva Segovia, which had been excluded before. It must be established immediately, and the sum derived from it must be deposited in the above-mentioned chest with three keys, according to the terms of the above-mentioned royal decree of June first, ninety-nine. It must be satisfied with money and not in kind; and for that purpose, the necessary official letters shall be sent with insertion of this decree to the bishops, the venerable dean and cabildo, and the provisor of Cebú in vacant see, and the devout provincials, this superior government expecting that by reason of all the abovesaid fundamentals other difficulties will cease to be offered in the future."

As thereafter fuller instruction was given because of what was shown in the reply of his Excellency, the bishop of Nueva Segovia, in regard to the building of the seminary of his diocese; and considering the information given by the royal officials in regard to the method to be observed for putting into practice the abovesaid exaction: I have resolved in general upon the following, which I send to you with that superior determination for its fulfilment and observance in the part touching you.

Manila, March 26, 1803. Since the collection of the three per cent, assigned to the seminaries in the manner prescribed by the royal decree of February twenty-two, one thousand seven hundred and ninety-six, is now determined to include all the parish priests of these islands with the exception of the hospitals, according to the declaration of June first, ninety-nine; and that in the cathedral churches where said seminaries are not established, they be founded, without prejudice to the fact that the above-mentioned three per cent shall be collected in the meanwhile, and deposited in a chest with three keys: it only remains to advise that one of these keys shall be held in Nueva Segovia, by the bishop of the diocese, another by the alcalde-mayor, and the third by the father sacristan placed or appointed in that church. It is to be noted that the chest shall be kept in the episcopal palace, and when the see is vacant it will go to the royal house, where the alcalde-mayor lives, for its due safety. This same order must be kept in the bishoprics of Cebú and Camarines, and information shall be given in this regard to the respective bishops; although since the first see is vacant it shall be given for the present only to his Excellency, Don Fray Domingo Collantes, who has charge of its government; and in case anything inconvenient is found in its execution, he shall have the goodness to inform this superior government in regard to what he should esteem convenient according to the situation of each church. The three per cent shall be collected by the alcaldes-mayor of Ilocos, Camarines, and Cebú, as subdelegates of the government, and the proper discount shall be made for each of the parish priests at the time of paying them their stipends, and the sum shall be placed in the above-mentioned chest in the presence of the other keyholders. For that purpose they shall send to them the proper advice, with the assignment of the day and hour in which it must be done, at the disposition of his Excellency, the prelate, and when the see is vacant, to those who shall have his key. Inasmuch as the amount collected must be placed in said chest with three keys, as ordered, a balance shall be struck at the end of each year, in the presence of the three keyholders, and a copy of it shall be sent by the subdelegates to the general superintendency, with expression of the assets which are pendent. The governors, corregidors, and alcaldes-mayor of the other provinces, shall send the amount of their collections at the order of their respective prelates, so that in the presence of the other keyholders, the same deposit may be made. Since it was determined by the above-mentioned royal decree, the persons who are to have charge of the three keys, so far as this archbishopric is concerned, are this vice-patron [i.e., the governor], his Excellency the archbishop, and the member of the cabildo who shall be elected; it is only to be noted, in order to avoid any reason from which any doubt can result prejudicial to this important object, that the peculiar provision for the collection of the three per cent corresponding to the curacies of the district, is comprehended in the preceding article; and by this methodical order, all the governors, corregidors, and alcaldes-mayor, except those of Cebú, Camarines, and Ilocos, must be guided. For the foundation of the seminary of Nueva Segovia, the alcalde-mayor shall confer with his Excellency, the bishop of that diocese, in order that they may select a site fitting for the extension which should be given to it, with respect to the number of persons whom it can maintain, and who are necessary for the discharge of the duties of the bishopric. For that purpose a plan of the work must be made by experts, and at the same time its cost must be estimated, so that after it has been sent to the superior government, with expression of the funds existing in the three per cent, and of what it is calculated that those funds will yield annually, the government may take the fitting measures, in order that the construction may not be undertaken if it must be suspended later through lack of funds. May God preserve you many years. Manila, March 26, 1803.

II

MODERN CONDITIONS

[The following is taken from Archipiélago Filipino (Washington, 1900), i, pp. 343, 344.]

There are five seminaries in Filipinas, corresponding to the archdiocese of Manila, and to the four suffragan dioceses of Cebú, Jaro, Nueva Cáceres, and Nueva Segovia, in which the bishops, in accordance with the terms of the Council of Trent, have established the training of the secular clergy. They cannot properly be said to have begun to perform their functions until 1862, when the fathers of the congregation of St. Vincent of Paul came to these islands. Those fathers took said seminaries in charge and direct them at present, with the exception of that of Nueva Segovia, which was in charge of the calced Augustinian fathers. Before the year 1862, the majority of the secular clergy was educated in the colleges of Manila, especially in that of San Juan de Letran, and in that of San José....

In all these seminaries, except in that in Manila, which, because of its proximity to the centers of learning, is limited to the ecclesiastical studies, are taught Castilian and Latin grammar, arithmetic and algebra, geometry and trigonometry, physics, logic, psychology, ethics, metaphysics, and dogmatic and moral theology. They possess a moderate library, some physical and chemical apparatus, and a collection of solids for the explanation of mathematics. By means of matriculation and the official examination, the studies of the secondary education of the seminaries qualify the students to obtain the degree of bachelor of arts, and admission to the studies of the university. [113]

The expenses of the staff and those for material were paid from the proceeds of the three per cent collected by the diocesans from the allowances which a certain part of their clergy received from the government. In the seminary of Nueva Cáceres alone, were the expenses of the staff met by the royal treasury. According to the statistics of the university, the students of secondary studies in the seminary of Cebú, for the term of 1896-1897, numbered 504; those in that of Jaro, 211; those in that of Nueva Cáceres, 268; and those in that of Vigan (Nueva Segovia), 201.

[We add the following from Census of Philippines, iii, pp. 611, 612.]

In order that the branches taught herein, as well as those taught in private schools, should be considered valid and be recognized by the university of Santo Tomás, it was necessary that the pupils pay the enrolment and examination fees prescribed by said university.

The report submitted at the exposition of Amsterdam in 1883, says of these conciliar seminaries:

"... The administration of the property is under the charge of the vicar general of the archbishopric of Manila, and of the district vicars of the respective rectories, under the supervision of the bishops. The seminary of [Nueva] Segovia has been in charge of the Recoletos since the middle of 1876, when the Augustinian friars left it, and who also had charge since 1882, the Paulist fathers having the honor of having inaugurated the studies now given. These zealous priests are those at present in charge of the other seminaries."

From statistical tables on file at present in the archives of Manila, the following facts concerning two of these conciliar seminaries may be gathered. The enrolment for the seminary of San Carlos, of Manila, from 1863 to 1886 was 971. The enrolments for the seminary of Nueva Segovia from 1882 to 1886 were: dogmatic and moral theology, 171; philosophy, first year, 181, second year, 99, and third year, 93; Latin grammar, first year, 317, second year, 301, and third year, 256; Spanish grammar, 275.

Prior to the supervision by the Paulist fathers, the studies of secondary instruction, which were given in the conciliar seminaries, were identical with those given by the friars in their other educational institutions, in substance as well as in form, as the purposes were the same--that is, to give education to Filipino clerics, [114] whom they always considered their rivals and political enemies.... For this reason the instruction given to the Filipinos, who aspired to a sacerdotal career, was incomplete, being reduced exclusively to rudiments, if they can be so called, of logic, psychology, ethics, metaphysics, and dogmatic and moral theology. In so far as political and social studies were concerned, absolutely nothing was given, and clerics were even forbidden to acquire knowledge of this character. Social education was unknown in these seminaries; no consideration was given to the fact that clerics, on account of their obligations and the constant intercourse they are obliged to have with their parishioners, should be the best educated men, with great knowledge of the ways of the world and of the human heart. The moral education of the Filipino people, especially that of the women, often retrogressed, and made absolutely no progress on account of the influence caused by the status of the Filipino clerics in the popular mind.

After the conciliar seminaries passed to the charge of the Paulist fathers, affairs continued in the same manner, because these priests were subject and subordinate to the rigid tutorship of the monastic orders and the universitarian feudalism which the Dominican friars exercised in the Philippine Islands, and it was not possible for them to develop their own initiative, or to explain their own opinions....

[Doctrina y reglas constitucionales de la iglesia Filipina independiente [i.e., "Doctrine and constitutional rules of the independent Filipino church"] [115] (Manila, 1904), pp. 14, 15, contains the following in regard to seminaries, which are analogous to conciliar seminaries.]

The first duties of our bishops consist in establishing a good seminary in their respective dioceses, which may serve as a training-school for new priests, educated according to the new doctrines of the independent Filipino church.

They shall exercise their whole care in seeking a suitable although modest locality, and in catechising as many young men as possible, who are fit for the lofty ministry of God. We desire that not only our church, but more than anyone else the most reverend bishops themselves recognize the great necessity for these seminaries. Consequently, their negligence in this particular will be very fatal, and merit censure.

The effort shall be made to give the young men a complete instruction, one concise and more nutritive than that of the interminable years of unnecessary dissertations and fruitless "therefores," with which the Roman priests feed the best years of our youth.

The plan of studies shall be based on the principle that we must begin to learn the most necessary, secondly, the most useful, and thirdly, the sciences that ought to always adorn the worthy priests of God. The plan recommended in the fourth epistle of our church shall be followed.

But knowledge will be vain and useless in a priest, if he is not adorned with the Christian virtues of holiness, altruism, obedience, and zeal for the greater glory of God. Consequently, the young men shall be instructed in the practice of an ascetic and disciplined life, and they shall become accustomed to prayer, the sacraments, and the exercises of evangelization.

Adjoined to the seminaries, the effort shall be made to create Catholic schools and colleges for both sexes. Thus the selection of priests will become more easy; and furthermore, [this shall be done] inasmuch as it is of great importance for us to teach the divine teachings of Jesus Christ and the redeeming doctrines of our church to the children.

[Pp. 42, 43, of the same rules, contain the following:]

The chief bishop shall contrive ways and means, now by imposing a tax among the parish priests, now by begging alms for the support and creation of Catholic seminaries and colleges, which are very necessary for the propagation and defense of our church; as well as to comply with our most sacred obligation of evangelizing the heathen tribes, and satisfy other considerations of the subsecretaryship of the propaganda of the faith.

In all other things not covered by these rules, the chief bishop shall have power to decree, provided that he do not violate the spirit of the same, after obtaining the opinion of the superior economical Council.

[The plan of studies above-mentioned is found on pp. 67, 68, of the same book, and is as follows:]

5. The diocesan committees shall exert their efforts very earnestly in creating with all haste, seminaries, in order to be able to provide all the parishes with young and learned priests, since the scarcity of priests is the principal pretext of the Roman priests, in order that they may introduce foreign priests here. They shall endeavor to attract as great a number of students as possible, with the assurance that in two years' time only they will be given a complete, concise, and more nutritive instruction than the interminable years of unnecessary dissertations and fruitless "therefores" with which the friars feed the best years of our young men, in order by that method to hinder the multiplication and true education of our priests.

The plan of studies which shall be followed for the present shall be as follows:

Baccalaureate

If the students are very young, they shall have to pass in all the courses of secondary instruction. But if they are twenty years old, only the following courses shall be demanded of them:

English or Spanish, geography, history, arithmetic, natural sciences (natural history, physics, and chemistry), and rhetoric.

Priesthood

1st year: Bible and theology simplified.

2d year: Amplification of the preceding course, and application of the Bible to all the problems of life, social and private, to the ceremonies and to the priestly life, and to ecclesiastical discipline.

By simply passing these courses, and if the good deportment of the students be proved, they shall be ordained as presbyters and placed in the parish churches.

But not on that account shall they cease to continue their studies, and as is now the custom among the Roman priests, they shall be examined annually, to determine whether they are fit to continue the duties of priest, in the following manner.

1st year: History of religions.

2d year: Study of the distinct philosophical and theological systems.

3d year: Canons.

4th year: The studies of the baccalaureate which they have not passed.

Those who shall have studied theology already in the Roman seminaries, shall be ordained as soon as possible as sub-deacons, deacons, and presbyters, successively.

NAUTICAL SCHOOL

I

Royal order approving the new regulations for pilots in Manila

Ministry of the navy, commerce, and government of the colonies:

Your Excellency:

Her Majesty, the queen governess, in accordance with the opinion of the admiralty board, and with that of the General Division of Studies of the kingdom, has considered it fitting to approve, in all its parts, the new regulations for the academy for pilots in Manila, which your Excellency's predecessor sent to this ministry for the fitting resolution in his letter of July 20, 1837, number 157. By royal order, I communicate this to your Excellency for your knowledge and for the corresponding results. May God preserve your Excellency many years. Madrid, May nine, one thousand eight hundred and thirty-nine.

Chacon

II

[Concerning the professional nautical school, Archipiélago Filipino says:]

This school, which was created at the instance of the consulate of commerce, by command of his Majesty, dated January 1, 1820, was ruled by the regulations of 1837, which were modified by the royal order of October 19, 1860. In this school was studied the profession of pilot of merchant marine. The theoretical teaching was given in it in four years' time; [116] while the practical teaching was given in vessels on the high sea, after the pupils had received, by virtue of examinations, certificates as deserving persons.

The total number of pupils was usually fifty or sixty. They were mostly Indians, who, as they did not master the Spanish language, did not derive all the profit which would have been reported under other circumstances, and many of them after the knowledge acquired in the first two courses, chose a more lucrative profession.

At first it was supported with its own funds and under the direction of the Board and Tribunal of Commerce, but later, upon the suppression of the Board and Tribunal, the school and its funds passed under the control of the state, which furnished its expenses, and gave the administrative direction to the commandant-general of the naval station and its immediate director. [117]

[Regarding the same school, Census of Philippines, iii, p. 613 says:]

As a consequence of the abolition of the tribunal of commerce existing in the city of Manila, which had charge of the school, the government undertook the supervision of it, by superior order, which provided that the personnel thereof should be considered as public officials, and that the funds on which it depended for its support should be turned into the treasury....

The nautical school [118] was not very well attended by the young Filipinos, the cause for which is not understood in view of the fact that this is a country in which navigation is one of the most powerful mercantile resources, and whose inhabitants have special and exceptional qualifications therefor. The lack of interest shown in studies of this character can be attributed only to the little protection, lack of means and of opportunities, afforded upon the conclusion of the course.

BOYS' SINGING SCHOOL

This school, whose chief end was to furnish good soprano voices for the singing in the holy cathedral church of Manila, was founded in 1742 by the right reverend Señor Rodriguez, archbishop of these islands, and it has subsisted and still subsists with the same property from the pious bequest of its foundation.

It consists of a director and a teacher of primary instruction, both priests; one teacher of singing, chanting, and vocalization; another of the piano, organ, and composition; and another of stringed instruments. The children sopranos number eighteen, though at times there have been more, and all have been supported, clothed, and, as well, frequently assisted in the career which they have desired to adopt.

The musical instruction given to those boys is according to the methods pursued in the conservatory of Madrid; for singing and harmony, Eslava; for the piano, Aranguren; for the organ, Gimeno; for the violin, its method and studies, Alard; and for vocalization, Romero.

Because of the tender age of these boys, since they enter at the age of six or eight years, and remain until that of fourteen, they are not permitted, except in rare exceptions, to play wind instruments. The gain due to this institution is public and well known to all who have heard the harmony produced by those sopranos in the churches of Manila, and the skill demonstrated by the same in instrumental music for almost three centuries past. Not few of them have been justly praised and rewarded in musical contests where they were presented, for example, in the Liceo Artístico [i.e., Artistic Lyceum] later the Sociedad Musical Filipina de Santa Cecilia [i.e., Filipino musical society of St. Cecilia]. [119] This institution has contributed not a little to the propagation of musical art and good taste.

PUBLIC INSTRUCTION