their sacred faith was worse than death in any form. Aguinaldo and his followers, in the southern islands, encouraged the Moros in the belief that the Americans would have no respect for their religion and customs, and that therefore the non-Christians should join the Filipinos and drive out the greedy people from the West. But the Moros knew from long experience that the Filipino could not be trusted in any such agreement, and therefore the proposed combination was never effected; and later on some of the Moros joined the Americans in suppressing the Philippine insurrection. Even this friendly coöperation did not mean that the Moros had full confidence in the Americans and that the latter would respect their religion and customs. It was an opportunity to get back at the Filipinos, their perennial enemy, that the Moros appreciated.

And thus we arrive at a measure of understanding concerning the characteristic caution and coldness of the Moros, as the Americans found them in 1899. In the beginning, under military control, we underestimated the shrewdness of our non-Christian wards and misinterpreted their reserve. On the assumption that they were savages and could not be dealt with as civilizable groups, it was not difficult for the governing and governed to drift apart. In fact, such relations encouraged both open and secret resistance. The basis for such resistance, under purely civil control, is both religious and political: religious, in that those in authority are unfriendly towards the Islamic faith; and political, in that the Filipino caciques are committed to a plan that contemplates the amalgamation of the Filipino and the Moro, with a view of eliminating the latter and his religion. Spain utterly failed to eliminate either the Moro or his religion. But the Filipino politicos and some Americans are strangely obsessed with the idea that the result can be attained by legislative enactment, and a change of tribal designation. The idea appears to be that the Moro will not be a Moro if the law so provides and he is classed under some other title. Under such conditions there can be no real bond of sympathy between the government and the Moros. There will be respect and obedience

THE JOURNAL OF RACE DEVELOPMENT, VOL. 7, No. 1, 1916

on the part of the governed but duty will be perfunctorily performed in the absence of a deeper and more lasting regard, akin to filial love and devotion. These attributes are distinctive in the Malay Mohommedan. Extending due consideration to his peculiarities and ideals generally brings forth a natural and spontaneous response of obedience, founded on confidence, and reverence for the exercise of the readily accepted power of leadership and control.

To gain and maintain successful control of a dependentsubject people of Malayan birth requires the adoption and application of a policy of administration that takes into careful account the ideals of such people, as exhibited by the best of their native leaders. Their governors must thoroughly and conscientiously study their habits and aspirations and acquire familiarity and sympathy with them. No peculiarity, however small, should escape their notice and certainly no opportunity to manifest interest and sympathy in them. Things that appear childish to another race are to these people of the utmost importance and cannot be ignored or forgotten without a serious loss of influence. Feelings and habits are strong factors among them.

In Act 787, June 1, 1903, of the Philippine Commission, an attempt was made to secure a rational and sympathetic control of both the Mohammedan and Pagan tribes in the southern Philippines. By this act a Mohammedan province was delimited and set apart, with a special form of government, believed to be adapted to a successful administration of the affairs of the Moros and their allied Pagan people. This territory was denominated the Moro Province and its inhabitants were brought under the control of Act 787 and its amendments, as the organic law of that region. Civil Governor, afterward Governor-General, Taft was the father of this law and he especially, together with other members of the Philippine Commission gave much time, extended research, and very earnest labors to its preparation. A separate and distinct form of government was thus inaugurated for a separate and distinct class of people. These people had demonstrated the ne

cessity for such consideration by their long and successful contest with Spain, in behalf of their religion and of their ideals. Spain had failed to successfully govern in spite of a prodigious trial extending over three hundred years, before the problem fell to the lot of the Americans. In a measure we profited by that failure, but not to the extent we should have done, even though we were unaccustomed to the problems of colonization. This means that we should be more deliberate in our conclusions and methods, and carefully measure the probable progress of the dependent people, according to the restrictions imposed on their ideals; that we should consider that this progress is a question largely of evolution and less of legislative enactment and judicial process; and that the ideas, methods, practices and aspirations of the governing people, however suited to their needs and expectations, may be wholly impracticable for the people to be governed.

The Spanish navigators, governors, priests and conquistadores who participated in the government of the Philippines were very courageous, highly intelligent and industrious men, but strongly wedded to their own ideals, and dominated by the unreasonable resolutions and plans of their bigoted kings. They ignored the significance of the overwhelming sway of Islam, which had operated to crush out a thousand years of Hinduism in the East Indies, Borneo and the Philippines. The Spanish kings were determined to introduce, propagate and maintain the Roman Catholic faith throughout their new possessions. The Spanish acquisition and colonization of the Philippines, about the middle of the sixteenth century, was at a time when the Church of Rome was earnestly and vigorously spreading its influence throughout the western world. No expedition for discovery or conquest was complete in those days without its quota of priests. They were educated, specially trained, zealous, courageous, and devoted men. They labored everywhere for both the material and spiritual welfare of the native people and accomplished much good. Their methods were the same with all classes of the subject people. A common system

was applied to all non-Christians. All efforts at obtaining material welfare were directed with a religious end in view. No consideration was given the existing religious viewpoint, or the natural and acquired inclinations and ideals of the natives. Under this inflexible system there could be no substantial progress, except upon the condition of embracing the tenets and practices of the Roman Catholic faith. To this procedure both the Mohammedans and the Pagans objected. The latter gave way in the coastal villages to the many inducements offered by the church, and were not averse to accepting the pleasures of fiestas, and the display and adoration of bedizzened images, representing saints, and the members of the Holy Family. Even these novel and attractive scenes were futile in many instances against paganism. We may say, approximately, that the spread of Roman Catholicism was from north to south in the Philippine Islands, and that of Mohammedanism from south to north. Both Hinduism and Mohammedanism entered the islands from the south and west, via the Straits Settlements, Sumatra, Java and Borneo; the latter succeeding the former. Roman Catholicism entered the islands from the east, under the protection of the Spanish kings, appearing first in the central islands of the Visayan group at Cebu, under the conquistador Legaspi in 1565, and afterwards in the north at Manila, which was made the capital of the Philippines in 1570. The historical records (Tarsila) of the Moros show that Mohammedanism entered the Philippines in about the year 1380, through the agency of Arabian teachers. The most noted of these teachers at that time was Makdum, a celebrated Arabian judge and scholar, who began his work of spreading the tenets of Islam in the Sulu Archipelago, the southernmost group of the Philippines. In 1475 an East Indian Mohammedan teacher, the Sharif Kabungsuwan from Johore carried doctrines of the Koran into the Mindanao Archipelago, the next group of islands north of Sulu. The invasion of Hinduism preceded by an unknown period that of Mohammedanism and left its impress upon the native dialects.

The advent of Mohammedanism swept away in large

part the evidences of Hinduism and brought into the southern Philippines an ever-increasing number of Arabian teachers and traders who, while proselytizing in behalf of Islam, also intermarried with the Pagan natives, and with the remnants of the Hindus, and made slaves of others. Thus the original stock disappeared or took refuge in the mountains and became the progenitors of the present Hill Tribes. The invasion of Mohammedanism advanced inland from the island coasts of the southern Philippines and, by the time of the appearance of Spanish colonization, had enveloped the archipelagoes of Sulu, Palawan and Mindanao, embracing 581 islands, large and small, all of which were inhabitated permanently or temporarily, as is the case today. There were also isolated settlements of Mohammedans as far north as Manila; Legaspi in 1569 drove out of that place a Moro chieftain and his followers. It is a generally accepted belief that the arrival of the Spaniards with representatives of the various Catholic orders placed a powerful and effective check against the further spread of Mohammedanism in the Philippines. While this restriction applied to the middle (Visayan) and northern (Luzon) groups of islands, it made little or no impression on the southern groups, which remained decidedly Islamic. The largest Catholic center in the Moro country has always been at Zamboanga with smaller parishes at Cotabatu and Jolo. The first-named place was made the capital of the Moro Province by the Americans in 1903, it having been the headquarters of the military department since 1899.

Many more Catholic parishes were established in the Pagan sections of the province than in the Mohammedan sections, and their distribution was of course governed by favorable opportunities. No Moro converts were ever made in these parishes. The membership was confined to Filipinos and a few Pagans. Zamboanga was a Spanish penal colony for many years and the penitentiary and farm were located at San Ramon, on the Zamboanga Mesa, about fifteen miles west of the village. It was originally a Moro settlement as its name implies, being a landing place for Moro vintas, where, when anchored, it was nec