knowledge of Christ, the ministers availing themselves of her aid for the conversion of many persons, not only heathens but Christians, with most happy results. Her husband was a Christian by baptism, but worse than a heathen in his life; he would not even accept the rosary of the blessed Virgin, and it was necessary for his wife to put it about his neck by force; and it had so much efficacy that from that time he undertook to be a Christian in his acts, as he was one by name. The fathers erected three churches for the converted Manguianes: the church of our Lady, near Bongabon; that of San Ignacio, near Pola; and that of San Xavier, on the coast of Naojan. Another was built, named for the holy Christ of Burgos, for the old Christians who were roaming about through the mountains. [The rest of Murillo Velarde's Historia is mainly occupied with the history of the Spanish conquest of the Marianas Islands, and the missions of the Jesuit order therein; also with the Pardo controversy and various other matters which have been already treated in this series, besides the lives of Jesuits in the Philippines--which here, as throughout our series, we have presented only in very brief and condensed form; but which in these religious histories are often exceedingly detailed and prolix. We present a few more extracts from our writer, showing the distinctive occupations, methods, and achievements of the Jesuit missionaries there, and events affecting those missions.] [Fol. 346 b:] These and other acts of violence [i.e., connected with the Pardo controversy] which in that time were suffered by this province of Philipinas are evident from the printed memorial which was presented to the king by Father Antonio Xaramillo, procurator of this province in Madrid, and a witness of most of the things which are contained in the said memorial. He concludes this document by offering, at the order of our general, the reverend Father Tyrso Gonzalez, our resignation of all the ministries which the Society possesses in these islands, in order thus to remove the cause of disturbances, jealousies, and controversies. But so far was the king from accepting this resignation that instead he issued his royal decrees that the doctrinas of Cainta and Jesus de la Peña (or Mariquina), of which the Society had been despoiled, should be restored to it. In the year 1696, not only did the very reverend Augustinian fathers surrender these posts, with politeness and courtesy, but in token of mutual affection and friendly relations an exchange was made of the ministry of San Matheo (which is near Mariquina), the fathers of St. Augustine ceding it to us for that of Binangonan (which is called "de los Perros" [i.e., "of the dogs"]), on the lake of Bay, which belonged to the Society; [this was done] by another exchange, made with the religious of St. Francis, to whom we gave the ministry of Baras on the same lake. The sentences of examination and review given by the