Turning now to the ecclesiastical administration, we find there the real vital organs of the Philippine governmental system.

Secular and religious clergy

To the modem eye the islands would have seemed, as they did to the French scientist Le Gentil, priest-ridden. Yet it was only through the Friars that Spain retained her hold at all. (72) A corrupt civil service and a futile and decrepit commercial system were through their efforts rendered relatively harmless, because circumscribed in their effects. The continuous fatherly interest of the clergy more than counterbalanced the burden of the tribute.(73) They supervised the tilling of the soil, as well as the religious life of the people; and it was through them that the works of education and charity were administered.(74)

The head of the ecclesiastical system was the Archbishop of Manila, Who in a certain sense was the Patriarch of the Indies.(75) The other high ecclesiastical dignitaries were the three bishops of Cebú, of Segovia in Cagayán, and of Cazeres in Camarines; and the provincials of the four great orders of friars, the Dominicans, Augustinians, the Franciscans, the barefooted Augustinians, and the Jesuits. (76) In the earlier days the regular clergy (members of the orders) greatly outnumbered the seculars, and refused to acknowledge that they were subject to the visitation of bishop or archbishop. This contention gave rise, at times, to violent struggles. During the eighteenth and nineteenth centuries the proportionate number of seculars increased. In 1750 the total number of parishes was 569, of which 142, embracing 147,269 persons, were under secular priests. The numbers in charge of the orders were as follows:
 

making a total of 569 parishes and 904,116 souls.(77) These proportions, however, fail to give a correct idea of the enormous preponderance of the religious orders; for the secular priests were mostly Indians and could exercise nothing like the influence of the Friars upon their cures. (78)

In these hundreds of villages the friars bore sway with the mild despotism of the shepherd of the flock. Spanish officials entered these precincts only on occasion. Soldiers were not to be seen save to suppress disorders. Spaniards were not allowed to live in these communities, and visitors were carefully watched. (79) As Spanish was little known in the provinces, the curate was the natural intermediary in all communications between the natives and the officials or outsiders. In some provinces there were no white persons besides the alcalde mayor and the friars.

Without soldiers the alcalde mayor must needs rely upon the influence of the friars to enable him to execute his duties as provincial governor. In contemplating their services for civilization and good order Tomás de Comyn rises to enthusiasm. He writes:

"Let us visit the Philippine Islands, and with astonishment shall we there behold extended ranges, studded with temples and spacious convents, the Divine worship celebrated with pomp and splendour; regularity in the streets, and even luxury in the houses and dress; schools of the first rudiments in all the towns, and the inhabitants well versed in the art of writing. We shall see there causeways raised, bridges of good architecture built, and, in short, all the measures of good government and police, in the greatest part of the country, carried into effect; yet the whole is due to the exertions, apostolic labours, and pure patriotism of the ministers of religion. Let us travel over the provinces, and we shall see towns of 5, 10, and 20,000 Indians, peacefully governed by one weak old man, who, with his doors open at all hours, sleeps quiet and secure in his dwelling, without any other magic, or any other guards, than the love and respect with which he has known how to inspire his flock." (80)

Recurring for a moment to the higher ecclesiastical organization, the judicial functions of the church were represented by the archbishop's court and the commissioner of the Inquisition. The Episcopal court, which was made up of the archbishop, the vicar-general, and a notary, tried cases coming under the canon law, such as those relating to matrimony and all cases involving the clergy. Idolatry on the part of the Indians or Chinese might be punished by this court.(85)

The Holy Inquisition transplanted to New Spain in 1569 stretched its long arm across the great ocean to the Philippines, in the person of a commissioner, for the preservation of the true faith. The Indians and Chinese were exempted from its jurisdiction. Its processes were roundabout, and must have given a considerable proportion of its accused a chance to die a natural death. The Commissioner must first report the offense to the Court in New Spain; if a trial was ordered, the accused must be sent to Mexico, and, if convicted, must be returned to the Philippines to receive punishment. (86)