probably have needed, in order to be made eminently successful, better appliances than were then available.

Good designs were also entertained in connection with other colonies. Something in the way of actual achievement was accomplished by the Dutch pastors at Albany and Schenectady among the neighboring Mohawks, and by various representatives of the Episcopalian and Presbyterian clergy in New York among the Iroquois during the course of the eighteenth century. The success of David Brainerd (1742-1747) in New York, New Jersey, and Pennsylvania indicated that the cause of Indian evangelization had found in him a specially competent workman; but his early death gave but a brief opportunity to his talents and devotion. The missionary enterprise, which became a passion with the Moravians almost from the time of their organization under Zinzendorf, was generously expended in efforts to convert the Indians during the last sixty years of the eighteenth century. A promising beginning was made by them in New York, Pennsylvania, and Ohio. Rude interruptions despoiled them in large part of the proper fruit of their toil. So much the more should historic justice pay tribute to their devotion. Especially does the work of David Zeisberger, the Apostle of the Delawares, including as it did three score years of unremitting efforts for the salvation of the red men, call for a grateful and reverent acknowledgment.

III. ROMAN CATHOLIC ESTABLISHMENTS.

Aside from attempts to convert the natives, Roman Catholicism in the colonial epoch of America presents but few noteworthy developments. The present topic, therefore, invites us to add only a brief catalogue of facts to what has been given in the preceding section.

A special feature of the establishment in Spanish America was its dependence upon the crown. Unaware of the broad range to which the privileges granted would apply, Alexander VI. and Julius II. conferred upon the Spanish monarch the tithes of the newly discovered regions, together with the exclusive right of nominating episcopal dignitaries and bestowing benefices. Indeed the ecclesiastical centre was placed at Madrid rather than at Rome. Papal bulls and briefs were required to be submitted to the Council of the Indies before they could be published. Directions were not unfrequently issued to the colonial authorities, enjoining them to return to the Council of the Indies such documents as had not been reviewed and approved by that body.1

The different ranks of the hierarchy were soon represented in the Spanish settlements. Panama was made an episcopal seat in 1521. Mexico received her first bishop in 1527 in the person of Julian Garcés. Near the same time Zumárraga was appointed as the second in the list. In 1547 Mexico became an archdiocese,

1 Watson, Spanish and Portuguese America, ii. 136, 137; H. H. Bancroft, Mexico, iii. 685, 686. Chevalier, Mexico, Ancient and Mod. ern, i. 369, 370.

with jurisdiction over nine suffragan bishops. Zumárraga was invited to be the first incumbent, but declined on account of his years. In the view of his contemporaries he was a man of merit and distinction. Later generations, however, regard his name with little complacency on account of one great folly, his pious vandalism in destroying the Aztec libraries.1 In South America, Lima became directly after the conquest an important ecclesiastical seat. Among the early prelates of this region a special celebrity belongs to Toribio de Mogrovejo, Archbishop of Lima (1581-1606). Journeying assiduously over the broad district under his charge, through the valleys of the coast and the heights of the Andes, instructing and catechising as he had opportunity, he paid to his flock the full debt of kindly interest and self-sacrificing toil. He was canonized in 1680. In this honor he had been preceded by a disciple, a young woman, whose great beauty was only rivalled by her religious consecration, the Santa Rosa, whom the people of Lima revere as their patron saint.

Among the inferior clergy three classes were distinguished the curas, or parish priests; the doctrineros, or the religious teachers of the native neophytes in the conquered districts; and the misioneros, or the laborers in the outlying regions where Spanish authority was not yet well established. In the earlier part of the period.

1 Says Bancroft: "All else we could readily forgive the bishop, even the occasional burning of a few old witches; but the destruction of the Aztec libraries, the mountains of native historical documents, and monumental works at Tlatelulco, must ever be regarded as an unpardonable offence. We cannot deplore deeply enough this irreparable loss, the hieroglyphic history of nations unknown, reaching back a thousand years or more." (Mexico, ii. 558.)

the regular or monastic clergy occupied the field, and they remained to the end a very conspicuous factor. The evidence indicates that the first generations of regulars were, in the main, earnest and self-denying laborers. Nor can it be doubted that men of this cast were found among the later representatives. But a century wrought a very perceptible declension. At length the authorities became convinced that the services of the regulars bore an ill proportion to their special privileges. Not far from the middle of the eighteenth century a decisive decree was issued, excluding them henceforth from vacant benefices and ordaining that the parishes should be manned with the secular clergy. That the latter had earned this preference by their superior virtue and enterprise cannot be maintained. As is indicated by a list of official documents, their ranks, during the seventeenth and eighteenth centuries, included many adventurers of meagre talents and slender virtue, who sought in the colonies a success which they could not hope to obtain at home. The new regulations, however, as enlarging the sphere which was open to the seculars, tended to introduce a better element.

In the early part of the nineteenth century the secular clergy in the Mexican viceroyalty numbered about five thousand. The church property at the same date, including both secular and regular, is supposed to have been equal to half the value of the real estate of the country.

For an interval the Spanish dependencies managed questions of heresy without the aid of a regular tribunal of inquisition. But Philip II. took care that so essential a part of an ecclesiastical outfit should not be wanting.

In 1570 and 1571 he provided for tribunals of the Holy Office at Mexico, Lima, and Carthagena. The Indians, as being insufficiently instructed, were for the most part exempted from its jurisdiction. This was no great refinement of mercy, since the plainest common-sense must have dictated that the Inquisition would have too much work on hand if it should undertake to deal strictly with the great mass of natives, as yet but partially weaned from their paganism. The limitation, however, did not rob the tribunal of employment. At an auto-de-fé, celebrated at Mexico in 1574, sixtythree victims were exhibited, of whom five were burned. Other spectacles of the kind followed, so that by the year 1596 ten autos had been performed. Within thirty years more than two thousand subjects for inquisitorial scrutiny had been discovered. How much was accomplished between 1600 and the end of the eighteenth century is not very precisely determined. It is known, however, that not a few autos were held. At the latter date the introduction of books impregnated with freethinking gave the inquisitors a special occasion for activity.1

In Lima the first auto was celebrated in 1581, the last in 1776, the whole number being twenty-nine. Of the victims at these spectacles fifty-nine were burned. alive.2 The bloodiest outburst of inquisitorial cruelty was that which fell upon Portuguese Jews between 1630 and 1640.3 Among those who were disciplined in the 1 Llorente, Histoire de l'Inquisition, ii. 198-200; H. H. Bancroft, Mexico, ii. 677-681; iii. 699–701.

2 C. R. Markham, Peru, p 149.

Medina, Historia del Tribunal del Santo Oficio de la Inquisicion de Lima.