fathers ministers (1602) to the workmen gathered there--Spaniards,
Indians, and others. A Spanish youth is slain by a negro; this sad
event disposes the minds of all to religion, and the missionary gathers
a rich harvest of souls. He is almost overwhelmed with his labors,
but is consoled by the deep contrition and devotion displayed by his
penitents, and twice defers his departure at their entreaties and
for the sake of their souls' welfare.

At the end of 1601, Father Francisco de Almerique dies at Manila,
worn out with long and incessant toil in his ministry to the
Indians. Chirino relates his virtues, labors, and pious death; he
has rendered especial service by attracting the wild Indians of the
mountains to settle in the mission villages, thus bringing them under
the influence of the gospel. The Jesuit college at Manila prospers;
a course in philosophy is begun, and the two religious congregations
stimulate religious devotion among their members. The spells used by
certain witches in that city are neutralized by the influence of an
_Agnus Dei_.

In 1602 the Taytay and Antipolo mission grows rapidly, and more
laborers are needed in that field. The devotions of Lent are, as
usual, emphasized by "processions of blood," wherein the devotees
scourge themselves through the streets. The mantle of Father Almerique
falls upon Father Angelo Armano. The devotion of these converts is
praised. The seminary for Indian boys, and the hospital, are efficient
aids to the labors of the missionaries.

The mission of Silan has been recently assigned to the Jesuits; they
find the people well-disposed and tractable, and soon have many,
both children and adults, under instruction. In caring for these,
they are greatly aided by a blind native helper, formerly a heathen
priest. Letters from the fathers in charge of this mission describe
their arduous labors, the faith and piety of their neophytes, and
certain miracles wrought by an image of St. Ignatius. Here, too, the
missionaries pursue their favorite policy of gathering the natives
into reductions.

A chapter is devoted to the customs of the Filipinos in bestowing
personal names. Surnames are conferred only at the time of marriage;
but various appellations of relationship and endearment are given
besides that chosen at a child's birth. Chirino praises the fertility,
elegance, and politeness of the Tagal language. He says that formerly
the natives did not adorn themselves with title