[125] “Ils font voir beaucoup d’inclination et d’empressement pour aller a l’eglise lesjours de Fetes et Solemnites; mais pour ouir la Messe les jours de preceptes, pour se confesser et communier lorsque la Sainte Eglise l’ordonne, il faut employer le fouet, et les traiter comme des enfans a l’ecole.”  Quoted by Le Gentil, ii, p. 61, from Friar Juan Francisco de San Antonio’s Chronicas de la Apostolica Provincia de San Gregorio, etc., commonly known as the Franciscan History. It will be remembered that in our own country in the eighteenth century college discipline was still enforced by corporal punishment; and that attendance upon church was compulsory, where there was an established church, as in New England.

[126] Voyage, ii, p. 62.

[127] Voyage, ii, p. 350.

[128] Voyage, ii, pp. 95, 97.

[129] Le Gentil says the lassitude of the body reacts upon the mind.  “In this scorching region one can only vegetate.  Insanity is commonly the result of hard study and excessive application.” Voyage, ii, p. 94.

[130] La Imprenta en Manila desde sus origenes hasta 1810, Santiago de Chile, 1896.

[131] Adiciones y Observaciones a La Imprenta en Manila, Madrid, 1899.

[132] For representative lists of these, see Blumentritt’s privately printed Bibliotheca Philippina, Theile i and ii.

[133] It is, all things considered, a singular fact that in all that list there is no translation of parts of the Bible, except of course the fragmentary paraphrases in the catechism and doctrinals.  The only item indicating first-hand Biblical study in the Philippines under the old regime that has come to my notice in the bibliographies of Medina and Retana is this, that Juan de la Concepcion the historian left in manuscript a translation of the Holy Bible into Spanish. La Imprenta en Manila, p. 221.  This failure to translate the Bible into the native languages was not peculiar to Spanish rule in the Philippines.  Protestant Holland, far behind Spain in providing for native education, was equally opposed to the circulation of the Bible.  “Even as late as the second or third decade of this century the New Testament was considered a revolutionary work, and Herr Bruckner, who translated it, had his edition destroyed by Government.”  Guillemard, Malaysia and the Pacific Archipelagoes, p. 129.

[134] Mallat says that the elements were more generally taught than in most of the country districts of Europe (i, p. 386) and quotes the assertion of the Archbishop of Manila:  “There are many villages such as Argas, Dalaguete, Bolohon, Cebu, and several in the province of Iloilo, where not a single boy or girl can be found who cannot read and write, an advantage of which few places in Europe can boast.” Ibid., p. 388.

[135] Estadismo, i, p. 300.

[136] Estadismo, i, p. 63.