A Franciscan official in Spain, Geronimo de Guzman, sends to the king (1585) certain recommendations regarding the government of the Franciscan friars in the Philippines.  An Augustinian friar, Jhoan de Vascones, who has evidently gone from the islands to Spain, writes in behalf of his brethren there (1585?) to ask the king that more religious be sent to the Philippines and to other Oriental lands; that these friars be sent from Spain by way of India instead of Nueva Espana; that the authorities of India, secular and ecclesiastical, be commanded to aid the friars in their missionary journeys; that the latter be permitted to build monasteries as they may choose, “in remote and infidel lands,” without awaiting government permission; and that the authorities at Manila be not allowed to send, at their own pleasure, the friars to other lands.

From the Historia del gran Reyno de China (Madrid, 1586) of the Augustinian Juan Gonzalez de Mendoza, we have translated such matter as relates to the Philippine Islands—­portions of part ii, and of the “Itinerary” appended to Mendoza’s work.  He narrates (book i, part ii) the efforts of the Augustinian friars to carry the gospel to the Chinese.  These are unavailing until, after the defeat of the Chinese pirate Limahon (whose exploits are narrated in some detail) by the Spanish forces, a Chinese officer named Omoncon, who has come to Manila in search of the pirate, forms a friendly acquaintance with the Spaniards, and, in return for favors at their hands, promises to convey to China some Spanish friars.  For this mission are selected Fray Martin de Herrada (or Rada) and Fray Geronimo Marin, with two soldiers as an escort—­one of whom is Miguel de Loarca, author of the curious “Relation” which appears in Volume V of this series.  They are well treated by the Chinese, but are unable to establish a mission in that land, and finally are sent back to the Philippines.  In the second book is related the voyage made by the Franciscans to China in 1579.  At first they ask permission to go thither, which Sande is not willing to grant; but the conversion of a Chinese priest through their efforts makes them still more desirous of opening a mission in that country, and, Sande still refusing to allow this, they decide to go without informing him of their departure.  To this account is appended an “Itinerary” of the journey made by another party of Franciscan friars from Spain to China and return.  The writer relates various particulars concerning the Ladrones and Philippine Islands and their people, both historical and descriptive; the custom of slavery among them, and their religious beliefs; and the progress of Christianity in the archipelago—­stating that the conversions therein now number 400,000.  A supernatural appearance of a dead man’s spirit, who describes the delights of the Christian heaven, is related in detail; this leads to many conversions among the natives, but some declare that “because there were Castilian soldiers in glory, they did not care to go thither, because they did not wish the soldiers’ company.”  The products of the islands, and the articles imported from China, are enumerated, with mention of some current prices for produce.