looked up to greatly by their fellow townsmen. This horde brings disaster and ruin upon the people. The rector of the university should have more power over the life and morals of the students, for only thus can the Filipino students become really useful to Spain. The second selection is a chapter written by Fr. Eladio Zamora, also an Augustinian. Almost the last friar writer on the matter, since he writes after American occupation, his remarks may be assumed to be the present friar attitude. He begins with a quotation from the preface of Grifol y Aliaga to the effect that until 1863 there had been no real legislation concerning education, for the many decrees, etc., were isolated. It is rather the friars, says Zamora, who are the first educators, teaching themselves or paying teachers from their own funds. After 1863, the friars continue to encourage education as supervisors. They build schools, and visit the distant barrios whenever possible. On Sundays it is their custom to inspect the copybooks, etc. The distance of barrios and villages from one another makes teaching difficult. Many of the priests become suspected as having a bad influence, for many criminals resort to the barrios. The government orders the fusion of barrios into villages, but the order is not obeyed. In 1863, the government takes control of the schools founded by the friars. Under the new regime, so long as the parish priest has supervisory action, the schools flourish, but when that action ceases, so does progress in the schools, and attendance becomes only nominal and a record on paper. The intention of the government to have all teaching in Spanish fails of its purpose, for the scholars can not understand it. The famous Maura decree of 1893 gives the local supervision to local municipalities, a law that soon gives rise to serious trouble. Many unjustly blame the parish priest for the ignorance of Spanish, but he has no time to teach Spanish amid the multiplicity of his duties. Besides, it is easier for the few Spaniards to learn the languages of the natives than for the Filipinos to learn Spanish. The friars have not shunned the teaching of Spanish, as is proved by a citation from Zúñiga. If the Tagálog actors are allowed to use their native language in the theater, because they do not know Spanish, is it consistent to demand that all sermons and teaching be in Spanish? In spite of the early laws requiring Spanish to be taught to the Filipinos, it is impossible for Spanish to supplant all the numerous dialects. Zamora reproduces portions of an open letter by W. E. Retana to Minister Becerra, in which Retana decries the intellect of the Filipino, and declares that it is absurd to think of teaching him in Spanish, but that the best way of teaching it would be to settle 500,000 Spanish families in the islands. Zamora gives a résumé of the history of the university of Santo Tomás and the college of San Juan de Letran. The religious