slain and three wounded. Many of these new missionaries are sent to the Cagayán missions—some to the Itaves Indians, who were considered fierce and untamable by the Spaniards (some of whom, having oppressed the natives, were slain by them) until “the holy gospel declared by the Dominican religious changed them from bloodthirsty wolves to gentle sheep.” Aduarte declares that wonderful results were thus achieved, rendering those Indians moral and obedient, and achieving this entirely by kindness and gentleness. The Indians even consent to change their abodes to the mission reductions. The fathers are almost worn out by these tasks, and one dies; but they are encouraged by the wonderful results of their labor and by miracles which the Lord vouchsafes them.

Aduarte presents a long biographical account of Archbishop Benavides, Salazar’s immediate successor. He is distinguished in Spain, both as a student and as an instructor. Coming to the Philippines, he immediately undertakes to learn the Chinese language, that he may minister to the men of that nation who come to Manila; and founds a hospital for the poor sick Chinese there. Benavides goes to China (as previously narrated), and afterward to Spain. There he does good service in refuting the opinion prevalent there that conquest must precede conversion, and soldiers clear the way for missionaries. He also procures the recall of a papal brief authorizing the bishops to visit the friars in charge of the Indians, the same as if they were parish priests; and accomplishes other important business, especially in behalf of the Indians, winning golden opinions of his abilities, good judgment, and virtue. Returning to the islands, Benavides takes charge of the diocese of Nueva Segovia, where he labors zealously for the moral improvement of the Spaniards, but most of all for the protection of the Indians from Spanish rapacity. After Salazar’s death, Benavides takes charge of the vacant see, and is finally appointed archbishop; but his mode of life is always as simple and austere as that of the poorest friar, and he spends all his income in almsgiving. At his death, he bequeaths the little that he possesses to his brethren, for the founding of a college at Manila. Biographical accounts of other friars are presented. One of these, Jacinto Pardo, dies suddenly, it is supposed from poison given him by hostile Indians. Another, Juan de la Cruz, is a notable linguist.

In 1605, a papal brief (obtained by the Jesuits) forbids any religious to go to Japan except by way of India; but it is revoked three years later. This, in the interim, causes the friar orders much trouble; and Japan, moreover, is greatly unsettled and disturbed by various political matters. In 1606 an intermediate chapter is held at Manila, at which the religious of the order are directed to collect materials (of which Aduarte has availed himself) for a history of the Dominican province. The great victory of Acuña at Maluco, which occurs about that time, is ascribed to the agency of our Lady of the Rosary, to whom the Dominicans have a special devotion; a confraternity in her honor had been founded in Acuña’s army, and the captured town is dedicated to her. In this same year, another company of religious arrives from Spain; one dies before reaching Manila. At this time, a Dominican mission is established in the province of Hizen, Japan.

In 1605 the mission in Pangasinan is extended to the village of Manáoag, farther inland; and, “within a few months, there was not a heathen in the village.” A chief in a neighboring village is also converted, to whom a miracle occurs. In 1607, two new churches are established in Cagayán. In Nalfotan the Indians, led by their excellent chief, build a church even before a missionary is sent to them; and all is prospering when a priestess of the old idols stirs up the people, against the new faith, and the villagers take to the hills. Later, they