In Ibabao (Samar), are conducted flying missions, from the central residence at Tinagon, the indefatigable missionaries coasting along the shores of that and other adjacent islands “casting their nets for souls.”  During the year they have baptized nearly four thousand persons, most of them adults.  Six missions are formed, reports from which present many interesting accounts of the labors, methods, and achievements of the fathers.

In the Dulac mission (in Leyte), the fathers are also gaining many souls; at the Christmas feast alone, six hundred former infidels were baptized at Paloc.  Various incidents are related of pious deaths, and of deliverance of those in danger.

Good progress is being made in the missions of Leyte—­Alangalang, Carigara and others; nearly three thousand persons were baptized therein during the years 1600-1602.  At Alangalang there are in the Jesuit church three choirs of Indians, who “surpass many Spaniards.”  The Christians at Ogmuc are exceedingly fervent; and the children instructed in the Jesuit school become, in their turn, teachers of their parents.  The Indians of the Alangalang mission practice flagellation during Holy Week, “shedding their blood with such fervor that it became necessary to restrain them.  Nor was there less fervor among the children;” and these, when too young to be allowed to scourge themselves, invent another penance of their own.  In Leyte a notable disturbance among the natives, arising from the murder of a prominent chief, is quelled by the influence of the Jesuits, who reconcile the different factions and restore harmony, besides reclaiming certain outlaws.

While a ship is being built at Panamao (now Biliran), one of the 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.