conclusions in the pulpit and was quite determined to have his way, and was even giving orders that absolution should not be granted to the encomenderos acting contrary to what he thought proper; inasmuch as the bishop declared in his conclusions and treatise that that was the universal determination and sentiment of all the theologians of this bishopric, I determined to communicate and confer with the superiors and religious of the orders themselves. Thus they might thoroughly and conscientiously consider what could and ought to be done in regard to this matter, and ascertain (if it were a fact that all held and thought alike) whether some regulation could be made; and if not, to advise your Majesty of everything. I acquainted them, in detailed information, with the reasons for making no innovations until after reporting to your Majesty, and for not restricting the poor encomenderos to such an extent. I discovered that three-fourths of the number of theologians and religious were of a different opinion, one quite contrary to that of the bishop. Although it is true that the Dominicans (of which order he is a member), but not all, hold that his doctrine is good, the Franciscans think differently; for, singularly enough, they have another opinion with regard to the payment of the quota and reject the bishop's opinion respecting the infidels. The Augustinian fathers, however, who are three times more numerous than the Dominicans, and with the Augustinians the fathers of the Society [of Jesus]—these two orders, I say, hold (in entire agreement, nemine discrepante) that the encomenderos can, with good conscience, collect the entire tributes from the encomiendas which have instruction, from both the believers and the infidels. Where
