ascribed their deliverance to Saint Andrew, and made his festival an annual celebration of the victory.1

About this time many dissensions appeared between ecclesiastics and military officials, and most acrimonious debates were the consequence. So bitter was the attitude of party against party that at last the differences were referred to Spain, and a special decree was sent out, providing for a more efficient government, for the raising of revenue and its proper distribution among army, Church, and treasury, and for the building of churches, hospitals, and penitentiaries.

Relations with Japan also reached a critical stage just before the close of the sixteenth century. The boundary between the Japanese dominions and those of Spain had of course never been delimitated, and the Japanese had been wont to consider the northern part of Luzon as almost their own territory. In consequence, encounters with the newcomers were not infrequent, and when news reached Hideyoshi of the Spanish claim to the islands a characteristic demand was at once dispatched, requiring the surrender of the islands and an acknowledgment of vassalage. The Spaniards, with less than their accustomed haughtiness, since they were fighting the Dutch at the time and conscious of their weakness, - returned a conciliatory reply. An envoy was sent who negotiated a treaty satisfactory to both sides, and all might have been well had not the envoy mixed religious propaganda with his political mission. From the days of Xavier, the Jesuits had claimed and exercised a practical monopoly in the Christianization of Japan and they were by no means willing to have the presence of their Spanish rivals in the persons of the Franciscan and Dominican friars. But these latter entered under the guise of political emissaries from the Governor-General of the Philippines, obtained permission to build a church at Kyoto, and, with extreme indiscretion, flouted the orders of Hideyoshi forbidding propaganda. The result was to increase the hostility of the dictator to the faith, and to bring about in 1597 the tragical event known as “the

1 Nov. 30, St. Andrew's Day.

crucifixion of the Twenty-three." Among the victims was the Philippine envoy, Father Bautista. We may admire the heroism of the martyrs and the confidence with which the survivors looked forward to "a most abundant harvest to follow"; but one remembers, with Foreman, that Buddhist missionaries in Spain would not at this time have met with milder treatment at the hands of the Inquisition. And one feels that a little more wisdom on the part of the missionaries might have rendered their sacrifice unnecessary. The persistent attempts of the Spanish friars to enter Japan had a good deal to do with the later decision of the Tokugawa Shoguns to seal the country against all foreign intercourse.

The beginning of the seventeenth century, as we have already seen, was marked by continued hostility between Dutch and Spanish. The Dutch sent out a powerful squadron against Manila, but found it more profitable to wait outside and seize the treasure-ships which came from Mexico. In the end even this proved unprofitable, and after a strife prolonged for half a century the Hollanders found the game scarcely worth the candle, so they settled down to mind their own affairs within their own East Indian possessions.

The Chinese residents of Manila had, under Spanish rule, become an increasingly wealthy part of the community, and for this reason alone had incurred the dislike of their political masters. But in 1662 the name "Chinese" became dreaded for another reason. Among the most formidable opponents of the Manchu conquerors of China was the pirate, half Chinese and half Japanese, known by the Portuguese as Koxinga. He had made himself a name of terror to the Manchu emperors, had captured Fort Zealandia 3 and Formosa from the Dutch, and felt it within the range of possibility to make attack upon Manila and the Philippines. The Manila Chinese had no sympathy with Koxinga's purpose, and as a matter of fact the assault never

3

1 See the Bollandist Acta Sanctorum for Feb. 5.

That is, "Kuo-hsing-yêh," possessor of a national surname.
The fort erected by the Dutch in Formosa.

came to a head; but the panic in Manila was such that, between the fear of the Spaniards and the preparation of the Chinese to protect themselves, a hideous massacre was the result, in which some 25,000 Chinese perished. Terrible as the slaughter was, it would have been still worse had not the Spaniards realized in the course of it that a certain number of Chinese were necessary for their own comfort in all sorts of ways. Consequently some were spared and allowed to remain, on condition that they became Christian.

No very important information is to be gleaned from a survey of Philippine history till 1761, when England declared war against France and Spain. Then Manila was at once in danger, and Admiral Cornish left with a strong force to take possession of it. English troops under General Draper were landed, and after a brief but vigorous resistance the city, through the Archbishop of Manila, offered to surrender. Outside of Manila, however, the English did not capture a great deal of territory. Simon de Anda, whose story may be read with a great deal of interest and no small admiration, opposed the Archbishop and organized resistance outside of Manila, which in the end saved the day. The news of Draper's capture of the city did not reach Europe in time for Manila to be included in the terms of the Treaty of Paris, 1763; so the British occupation was very short-lived. It is interesting to speculate as to the probable course of events, had Great Britain been confirmed in her occupation of the Philippines.

After the treaty there was some delay in the matter of evacuation, on account of the quarrel between de Anda and the Archbishop as to who represented the authority of Spain, but eventually Don Francisco de la Torre was sent out to take over the government and the English soldiers moved out. The new governor is described by an ecclesiastical contemporary as "the most detestable robber ever seen in the East or West Indies, a man without shame or trace of Christianity. May God bring us a Governor," the letter concludes, "may God bring us a few judges, who shall recognize