removed and at each time some of the Indians refuse to accompany it, because of their disinclination to abandon the locality where they have become fixed, or flee to the mountains. In 1732 another mission is established at that point. The mission of Tuga is opened by Fray Juan Iñiguez, who begins his work there in 1688 with great success. That mission also experiences various removals, and in 1715, the remaining Christians are removed to the mission of Tuao. The revolt in Cagayan in 1718 finishes the mission, for its inhabitants apostatize and take to the mountain. The work is taken up later there in 1722; and in 1731, although still called the mission of Tuga it is moved nearer Tuao. As a result of the chapter of 1680 work is taken up in the Batanes Islands. Fray Mateo Gonzalez, who has been assigned to the Cagayan missions, extends his work to the Babuyanes Islands to the north of Luzón. He establishes a village on the Cagayan coast with people from those islands, but an order from the government sends those people back to their islands and the mission village is destroyed. In 1686, the first efforts are made in the Batanes, but the attempt proves abortive through the death of two of the fathers assigned to that field. In 1718 another attempt there proves successful. In 1693 the mission of Santa Cruz is established near Malaueg by Fray José Galfarroso, who working zealously through those rough mountains, gains the most influential man of the region to the Christian faith, in consequence of which many conversions are made. New mission bands reach the province in the years 1694 and 1699, and an examination of the names shows that it is difficult to obtain priests for the work for many of those sent are only brothers and acolytes. The mission of Itugug or Paniqui is flourishing and in Zifun a fine field is opened under charge of Fray Jerónimo Ulloa.

The ethnological appendix opens with a short account by Tomás Ortiz, O.S.A., of various superstitions and heathen beliefs and practices that still exist among the natives, notwithstanding all the efforts of the religious to stamp them out. Many of them show a strange mingling of heathenism and Christianity. Their belief in nonos, primarily, ancestor worship, leads them to ascribe spirits or souls to everything, somewhat as did the primitive North American Indian, and they are very careful to propitiate the spirit or nono of river, field, and wood, etc. The ceremony of tibao, or awaiting the soul of the deceased, is still practiced by the natives, and they endeavor by various methods to outwit the fathers. Ashes are spread in the house where the death occurred and by the tracks made thereon, they ascertain whether the soul has returned or not. They have numerous beliefs regarding the tigbalāg, the patianac, the asuang, the last two of which are the enemies of childbirth and children. Various ridiculous conjurings are performed in order to scare off those terrible monsters of the imagination. The bongsol are certain enchantments caused in the body by a sorcerer called ganay, and in order to drive them away, one must have recourse to another sorcerer. In any sickness that is deemed natural when it first comes on, if the cure is not effected as quickly as desired, it is always referred to enchantment or bongsol, and is exorcised. Bilao is an elaborate ceremony, in which the rosary plays a conspicuous part, for the discovery of any thief. The anting-anting is carried by many of the natives. Both males and females are circumcised. There is a curious custom of spanning their weapons while reciting the Lord’s Prayer, and if the two operations end at the same time, then one may kill with impunity. Many heretical beliefs and many false preachers exist, the proximity of the Mahometans having its effect. Eclipses of the moon mean that that orb is being