cross into remote districts not yet penetrated by the friars.
It was a grand and happy consummation, alike for church and state; so at least it was regarded until the state became jealous of the wealth and power of the church. At this time the church rejoiced for the millions thus brought into the fold, and the crown rejoiced for subjects thus reclaimed from savagism who were henceforth to add to its revenues. Thus we find the queen writing in 1532 to the archbishop of Toledo, of the great work already accomplished in New Spain, and the wide field for new conversions. The prelate is then asked for virtuous and exemplary laborers willing to go thither.[1] And again in 1536 the king enjoins the viceroy and audiencia to promote to the utmost the spread of the faith. By this and other means the number of religious teachers was greatly increased.[2]
But not all of the baptized aboriginals were happy in their new relations. There were some from whose hearts the eradication of idolatry was not so complete as appeared on the surface. Many clung tenaciously to the creed of their ancestors, and when open profession was no longer possible they had recourse to stratagem. While outwardly observing the Catholic form, they practised in secret their ancient rites, and while they knelt before the image of the virgin offered adoration to hidden idols of their own.[3]
