ing of such ruthless and bigoted work in Mexico Prescott says: "Of the Roman Catholic Bishops of Yucatan and Mexico, never did fanaticism achieve two more signal triumphs than by the annihilation of so many curious monuments of human ingenuity and learning." The superior intelligence of the early Spanish padres in the Philippines was so mixed with bigotry and intolerance that they utterly failed to appreciate the historical value of the manuscripts, picture writing and carvings of the Moros, and of the literature of their Arabian teachers. Everything of this nature was ruthlessly sacrificed or ignored as subversive of the teachings of the Roman Catholic church and therefore greatly injurious to the spiritual welfare of the native people. The origin of these native people, their family records, their tribal organizations, their dialects, their ideals, their folk-lore, their customary laws, their habits, their mechanical and industrial capabilities, their religious thought, aspirations and observances, were all cast aside, as of little value beside the all-important question of conversion to Christianity, according to the Roman Catholic ritual, and the doctrines of that church. In this connection and in behalf of an unprejudiced judgment the personal equation of the Spanish priests should be carefully considered. All of these gentlemen were not equally ruthless and intolerant in their views and actions. Nor should the criticism wholly rest upon the church for the members of the hierachy differed in their interpretation of its doctrines. Some priests were much more liberal and patient than others, and were disposed to assist in the development of natural talent, even though the possessor differed from them in faith and habits. Between the violent resistance of the Moros and the bigoted determination of the Spaniards to conquer and proselytize them, the former were ground down in crime and confirmed in ignorance. No other result could have followed such unrelenting and brutal conflict between unequal foes. All that the Moros held sacred was blasphemed and destroyed. Yet these people could not be conquered and Catholicized by three hundred years of warfare and neglect. Instead of being converted to Christianity they were driven into ignorance and maintained in vice. This was the price of their steadfast devotion to the tenets of Islam, but such devotion to principle and faith was not recognized by the conquerors as possessing any virtue whatever, nor was it ever turned to good account by them in the government of the natives. On the contrary such manifestation of devoutness and loyalty was considered an evidence of degeneracy and a sign of savagery and decay. There were qualities and virtues exhibited by the Moros in this tremendous contest with Spain that ought to have been detected, appreciated and developed as of great potential strength in erecting successful self-government. But bigotry and intolerance prevailed in behalf of an unreasoning pretension to religious superiority, and of a demand for its acceptance in spite of all convictions to the contrary. As was to be expected Spain completely failed to convince or convert the Moros, or to control them with any measure of success. The experiment was worse than mere failure in efforts and methods, because the subject people were driven backwards and abandoned to vice and ignorance. It has been truly said that "it needs a Celt to understand a Celt, and to sympathise with his prejudices, with his tastes and with all of the peculiarities of his warm-hearted, impulsive and somewhat illogical character." Whenever the representative of the King has had a strain of warm Celtic blood in his veins public affairs have improved in Ireland. Maximo M. Kalaw in his recent book, The Case for the Filipinos, has the following to say on the subject of obtaining dependable knowledge of a people:-"Human sympathy, regard for the feelings of others, respect for their customs and idiosyncrasies, appreciation for their ideals and aspirations. These alone could open to the stranger a people's life, help him to hear their heart throbbing, discover their innermost thoughts, learn their mental processes, pierce into their soul. Through these alone could he really know a people." Indeed these are weighty truths but is the author capable of applying them disinterestedly in dealing with the varied people of his native country? The leaders of his own kind have never succeeded in governing the Moros, mainly because of the religious intolerance of the Filipino. The Moros and Pagans have resisted the dictation of the Filipino in both temporal and spiritual matters because of the intolerance of the latter, and of his coöperation with the Spaniards in seeking the destruction of their faiths and aspirations. The above quotations are from the pen of a young Filipino who has been educated and developed under American influences, and who has resided for several years in Washington. The practical employment of his ideas is quite another question. In that phase of the matter he has had no experience whatever. The practical test determines success or failure. In spite of the fervor and truth of his carefully expressed thoughts, Mr. Kalaw is the exponent of the doctrine of illconsidered independence conceived and cultivated by the Filipino leaders who have always denied the justice of their appeal when applied to the religious freedom and ideals of the Moros. Not only have the Spaniards and the Filipinos been seriously mistaken in their dealings with the Moros, but this criticism also applies, yet in less degree, to the Americans. We accepted the Spanish and Filipino interpretation of the character of these non-Christian people and their estimate of the situation. Following such conclusions, without proper investigation, we inherited and perpetuated much internal disorder, at various times and places, and failed of complete mutual understanding with the Moros. They hungered after sympathy and real appreciation of their idiosyncrasies, aspirations, and ideals. But being influenced by the estimation and beliefs of the Spaniards and the Filipinos, and having no experience in dealing with oriental people, we undervalued the real worth and urgent needs of these nonChristians, and judged them by exterior signs and surroundings. We did not know them, could not appreciate their struggles, had no reliable data to work on, for reasons already explained, and therefore we necessarily resorted to experiment, and that too on premises that were not safe. Is it any wonder then, when our laws were made and put in operation among these people, that the nonChristians protested that the Americans were going too fast for them; that although we professed a separation of the church and state, and the enjoyment of perfect freedom in religious matters, yet we did not respect their faith, nor manifest confidence in the sincerity of their devotions. Moreover, we have now gone still further and raised the cry of the "Cross against the Cresent" and denied the Moros the solace and instruction of a modern and progressive teacher of their faith, and this on the ground that the people concerned are not in need of enlightenment and guidance by the best exponents of their religious faith. Such a view of the matter is contrary to the spirit of our laws on the subject of religious freedom. When freedom crosses the line into the domain of license and crime the civil law is entirely adequate to deal with all violations of its provisions in behalf of the safety of all of the people. Real leadership demands the peculiar capacity of justly and sympathetically interpreting the ideals, feelings and aspirations of a people, and granting them, under proper restrictions, freedom of action, in accordance with the provisions of acknowledged law. When the Moros petitioned their great Caliph at Constantinople in 1912 they plainly stated in their memorial how earnestly they were working to maintain the true Islamic faith, and also at the same time to observe all of the requirements of the civil law, in becoming and maintaining themselves as good American citizens. Are people with such thoughts and ideals "unspeakable savages" and must they be denied the fulfillment of their best aspirations? Is such a denial an exhibition of Christian spirit, of justifiable toleration and a full compliance with the letter and the spirit of our laws? BIBLE SOCIETIES AND MISSIONS: THEIR JOINT By Edward Caldwell Moore, D.D., Plummer Professor of The American Bible Society observed in May, 1916, the hundredth anniversary of its foundation. The British and Foreign Bible Society celebrated its centennial in 1904. Several of the greater foreign missionary societies, notably the American Board, had marked similar anniversaries in the intervening years. Both Bible societies named have published elaborate histories of their transactions during the hundred years of their existence. The British and Foreign Bible Society has published also a monumental catalogue in four volumes of its collection of Bibles, a collection which from many points of view is without rival in the world. The society has endeavored to include in this library, besides many volumes of great interest in connection with the history of the printing of the Bible in European languages especially in English, an example of every Bible or portion of the Bible printed in any language whatsoever in connection with the missionary work in Asia, Africa and the islands within the last one hundred and twenty years. These facts have called renewed attention to the connection of Bible society and missionary work. They suggest reflection upon the relation of these two great movements, the one to the other. They give occasion for an endeavor in this brief article to call to mind some aspects at least of the contribution which these two agencies conjointly have made to the development of races and the history of culture. This contribution has been of primary significance indeed for Europe and America. That however to which it is desired particularly to draw attention is the value of this |