the mission-fields ceded to the Dominicans by the Augustinians are the provinces of Pangasinán and Cagayan; in the latter, the natives frequently revolt against the Spaniards.

Medina extols the magnificence of the churches in Manila, and the liberality displayed by the faithful in adorning them. This is noted by foreigners who come to the city, notably the Japanese. The converts of that nation have witnessed nobly their zeal and holy devotion, for more than nine hundred have been martyred in Japan for the truth. In 1575, two Augustinians go to China with letters from the governor of the Philippines, hoping to begin a mission in that country. In this attempt they are not successful, but they return with much information regarding China, which until then had been mainly a terra incognita.

The city of Manila has made steady progress, and the religious orders are erecting stone buildings for their convents. At first, they had built their houses of wood, in the native style, which is described by our writer. Many houses, both within and without the city, are now built of stone; but the health of the city is not as good as when the people lived in wooden houses.

In 1578 Fray Agustín de Alburquerque is elected provincial, and at once begins to extend the missions of his order—especially in Pampanga, of which province some description is given. This province, once so populous, has lost many of its men by conscription for the Spanish forts, being sent away even to Maluco. It is often raided by the head-hunting tribes of the interior—something which cannot be checked, especially on account of the heedlessness and lack of foresight inherent in the character of the Indians. They are lazy, deficient in public spirit, and have no initiative; what they accomplish is only under the vigilance and urging of the missionary or the alcalde-mayor. The Panay convent is near the Spanish fort at Arevalo, and the fathers have the privilege of treatment by the surgeon there—“who, without being able to distinguish his right hand, bleeds and purges, so that in a brief time the sick man is laid in his grave.” The creoles of Nueva España die early, and “do not reach their majority.”

In 1581, Fray Andrés de Aguirre is elected provincial of Filipinas: his many virtues and achievements are extolled by our writer. Medina here takes occasion to advocate the policy of gathering the Indians into reductions and there teaching them the civilized ways of Europeans. He makes interesting observations on the character and temperament of the natives; and complains of the opposition encountered by the missionaries from the Spaniards, “by whose hands the devil wages warfare against the ministry; consequently the religious tire themselves out, and the devil reaps what harvest he wills.” But the Spaniards oppress the Indians; and, “if it were not for the protection of the religious, there would not now be an Indian, or any settlement.” Moreover, it is the religious who are taming those wild peoples, and reducing them to subjection to the Spanish crown. All these points are illustrated by anecdotes and citations from actual experience. Under Aguirre’s rule as provincial, some extensions of missions are made. Among these is Bantayan—since that time abandoned by the Augustinians, as Medina records, and almost depopulated by the raids of Moro pirates. An attempt is made to remove its inhabitants to settlements in Cebú Island; but they refuse to leave their homes. Medina recounts numerous instances of cruel and oppressive treatment of the Indians by the Spaniards, and of insolence and opposition on the part of the latter to the missionaries and their work. With this, he also urges that the religious be allowed to inflict punishments upon the natives, when the latter are disobedient or commit misdeeds. In this argument Medina makes a curious admission, especially as he writes after missionaries had labored sixty-five years in the islands—saying of the Indians: “For they detest, as a rule, church matters—to such an extent, that they would even pay two tributes to be free from the church. They love their old beliefs and revelries so strongly that they would lose their souls for them. Without any fear, how would they attend to their duties?” The missionaries also desire to break up the native habits of sloth and vagabondage, by compelling the Indians to live in villages; but many Spaniards oppose this policy. Medina recounts the difficulties between the friars and the ecclesiastical authorities, in Bishop Salazar’s time, regarding the religious jurisdiction of the former.

Further extension of missions is made during the provincialate of Fray Diego de Alvarez (elected in 1584). Each district in which a mission is introduced or enlarged is described by our writer, who adds many pertinent and interesting observations on the natives and their character, their relations with the Spaniards, the affairs of his order, the progress of the colony, the products of the country, etc.

The Editors

December, 1904.

Documents of 1629–1630

• Decree regarding mission appointments in the Indias. Felipe IV; April 6, 1629.
• Letter from Manila Dominicans to Felipe IV. Diego Duarte, and others; May 12, 1629.
• Letters to Felipe IV. Juan Niño de Tavora; August 1, 1629.
• Relation of 1629–30. [Unsigned; July, 1630.]
• Letters to Felipe IV. Juan Niño de Tavora; July 30 and August 4, 1630.

Sources: Of these documents, the first is obtained from Pastells’s edition of Colin’s Labor evangélica, iii, p. 686; the fourth, from the Ventura del Arco MSS. (Ayer library), i, pp. 617–625; and the remainder from MSS. in the Archivo general de Indias, Sevilla.

Translations: All these documents are translated by James A. Robertson.

Decree Regarding Mission Appointments in the Indias

The King. Inasmuch as I have been informed that—notwithstanding that it has been ruled and decreed, in virtue of the prerogative of my royal patronage, that the provincials of the orders in my Western Indias, whenever they have to propose any religious for the instruction or for the administration of sacraments, or to remove him who should have been appointed, shall give notice thereof to my viceroy, president, Audiencia, or governor, who should have charge of the superior government of the province, and to the bishop; and that he who may have been already appointed be not removed until another has been appointed in his place—for some time past, the said provincials have been introducing