The vow of poverty was early relegated to the limbo of neglect. Only a few years after the founding of Manila royal decrees began to issue on the subject of complaints received by the King over the usurpation of lands on the part of the priests. Using the same methods so familiar in the heyday of the institution of monasticism in Europe--pious gifts, deathbed bequests, pilgrims' offerings--the friar orders gradually secured the richest of the arable lands in the more thickly settled portions of the Philippines, notably the part of Luzon occupied by the Tagalogs. Not always, however, it must in justice be recorded, were such doubtful means resorted to, for there were instances where the missionary was the pioneer, gathering about himself a band of devoted natives and plunging into the unsettled parts to build up a town with its fields around it, which would later become a friar estate. With the accumulated incomes from these estates and the fees for religious observances that poured into their treasuries, the orders in their nature of perpetual corporations became the masters of the situation, the lords of the country. But this condition was not altogether objectionable; it was in the excess of their greed that they went astray, for the native peoples had been living under this system through generations and not until they began to feel that they were not receiving fair treatment did they question the authority of a power which not only secured them a peaceful existence in this life but also assured them eternal felicity in the next. With only the shining exceptions that are produced in any system, no matter how false its premises or how decadent it may become, to uphold faith in the intrinsic soundness of human nature, the vow of chastity was never much more than a myth. Through the tremendous influence exerted over a fanatically religious people, who implicitly followed the teachings of the reverend fathers, once their confidence had been secured, the curate was seldom to be gainsaid in his desires. By means of the secret influence in the confessional and the more open political power wielded by him, the fairest was his to command, and the favored one and her people looked upon the choice more as an honor than otherwise, for besides the social standing that it gave her there was the proud prospect of becoming the mother of children who could claim kinship with the dominant race. The curate's "companion" or the sacristan's wife was a power in the community, her family was raised to a place of importance and influence among their own people, while she and her ecclesiastical offspring were well cared for. On the death or removal of the curate, it was almost invariably found that she had been provided with a husband or protector and a not inconsiderable amount of property--an arrangement rather appealing to a people among whom the means of living have ever been so insecure.