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Eusebio Francisco Kino
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Jesuit Missionary, Scientist, Explorer, Farmer, Rancher,
Founder and Builder of The Californias, 
Friend and Defender of Indigenous Peoples

The purpose of the Kino Life Section Page is to feature essays about Kino's life by three Kino scholars and to be the section page (parent page) from where pages (child pages) about specific aspects of Kino's life can be accessed. See page links in the left column for Life Section Page Links, Biography Section Page Links and Resources Section Page Links.

For The General Reader

In a very short time the general reader can have a clear and complete understanding of Father Kino and not get overwhelmed by his event filled life.

The four online sources from this website are recommended for the for the general reader:

1. "Padre Kino and The Trail to the Pacific" and online guides, click
Best Book Page
[at this time, the guides have not been uploaded]

2. "Kino Life Chapters" with its 3 maps, click
Life Chapters Page

3.  Kino biographical chapter in "Not Counting the Cost", click
Best Concise Biography

4. "El Padre de Sonora" website in Spanish with selections from Kino's writings, Bolton's biography of Kino, beautiful illustrative images and computer generated expedition route maps, click
http://historiadehermosillo.com/htdocs/kino/entrada.htm

For more about the "El Padre de Sonora" website, click
Kino Sortollion Page

For other Kino biographies set out on this website in Spanish, Italian & English, click
Kino Biography Section Page
 
For links to other definitive works on Kino's life and times, click
Kino Resources Section Page

Eusebio Francisco Kino: Missionary, Explorer, and Cartographer"
Gabriel Gómez Padilla

There is no better way to begin this talk about Father Kino than with what Herbert Bolton wrote about him:

Eusebio Francisco Kino was the most picturesque missionary pioneer of all North America—explorer, astronomer, cartographer, mission builder, ranchman, cattle king, and defender of the frontier. His biography is not merely the life story of a remarkable individual, it illuminates the culture of a large part of the Western Hemisphere in its pioneer stages.[2]

It is not my intention to here to present a biography, which would run much longer than my allotted time. Rather, it is to provide a basic introduction to Kino’s outstanding achievements as a cartographer, explorer, and missionary, and to evaluate his success or failure, while at the same time showing how important he remains today. For brevity’s sake, I will omit such important information as his scientific training in Germany and his work as royal cosmographer in California, and instead concentrate on the “priest on horseback’ (as Bolton called him), who, for twenty-four years, covered thirty thousand kilometers (nearly nineteen thousand miles) during fifty “apostolic expeditions” in the arid territory of northern Sonora and southern Arizona, then known as the Pimeria Alta.

 
I have had the good fortune to accompany a group of friends from Sonora on six of these rides, following in Kino’s footsteps. Of course, we brought good maps and portable radios, and we had logistical support, including water and feed for the horses. At night, we would sit around the campfire, and as we ate the supper our truck drivers prepared for us, we would share our admiration for this giant as the question constantly came up, why are we so tired? In fact, when I returned from my first ride, a priest took one look at me and added, “Shall I give you Extreme Unction?” and I replied, “Yes, but according to the ritual as practiced in the 13th century: Apply the holy oils where it hurts.”
 
Our next question was, where did Kino get his strength? The answer has three parts: First: Kino lived and died on horseback in order to expand (on the strength of his faith), the “rim of Christendom.” In fact, the eight missions and fifteen mission visiting stations, each with a complete agricultural infrastructure, constitute twenty-three human settlements that today, in one way or another, owe their existence to Kino. Second, Kino did what he did to personally meet and become friendly with the native American chiefs in the northwest, whom he had previously contacted through “buenos tlatoles,” that is, respectful messages in which he requested permission to enter their territory, or invited them to Dolores to see with their own eyes the advantages of the life he was offering to them. Third, Kino wanted to inform Madrid and Rome of how good this “terrae incognita” was by making accurate maps. He covered thirty thousand kilometers throughout the Pimeria Alta, on horseback, because he was at once a messenger of God, a man with a big heart, and a true scientist.

The First Ten Years in Sonora (1687-1696)

Eusebio Francisco arrived in Cucurpe on March 13, 1687. He began his ministry with the support of Father Antonio de Roxas, who headed the Mission of Ures. Father Roxas supplied him with some cattle, “a little money,” the help of two Native Americans, an interpreter, and a “temistian” or catechist, who was blind. These were Father Kino’s most precious treasures in these first years.
 
Close to 1694 a co-worker finally arrived, someone who was like a soul-mate: Francisco Xavier Saeta, a holy “mafioso” from Sicily. Kino generously set him up in Caborca with “twenty-three mules, twenty-nine mares with their colts, one hundred head of cattle, and eighty of sheep.” Within a short time, the two men were united by a deep friendship that held great promise for the Northwest. However, their plans were abruptly cut short by the Tubutama rebellion, in which Saeta was killed. It was Holy Tuesday, April 2, 1695. Alarming reports began to arrive in Mexico City from the Jesuits and Spaniards who lived nearby: that Father Kino “saw a forest where there was only a mesquite bush, and a lake where there was puddle of water.” The Pimería was a barren wilderness, the reports continued, and sending missionaries to risk their lives there was a worthless endeavor.

When Kino recovered from his deep depression following Saeta’s death, he realized that these pessimistic reports could decide the future of civilization in the Northwest Frontier, and he decided to fend off the danger. He wrote a biography of Saeta at breakneck speed, left Dolores on November 16, 1695, and in seven weeks, during which he did not neglect to celebrate mass for a single day, he rode the five hundred leagues (some 1,250 miles) to Mexico City.
 
We can read the story of Xavier Saeta as a biography, but it is much more than that: it is not only a response to objections from the faint-hearted, but also a detailed plan for sustainable development in the Pimeria and conversion to Christianity of the friendly Indians who lived there. Let us call it Kino’s master plan; and although it was to be successively enriched by new information originating in accumulated experience and would change its terminology several times, it remained essentially the same. Indeed, Saeta’s biography is a jewel of the history of “missionology:” into the mouth of the martyr Kino puts his own missionary methods, which essentially consist of accepting the indigenous people as they are and not as we dream they should be. Not only that, but to dedicate himself to working with them untiringly – a labor that conquers all – and after the bitter experiences in Baja California and Sonora, to keep a prudent distance from the Spanish army in order to maintain the missions.
 
In the dedication to Philip V in "Favores Celestiales" (translated into English by Herbert Bolton as "Kino’s Historical Memoir of Pimeria Alta"), Kino describes clearly the three steps of his missionary method and the many tribes that are eager to become part of New Spain:

 "By means of these many and repeated journeys and missions which I have made to all parts, without special expense to the royal estate; there remain reduced to our friendship and to obedience to the royal crown, and with desire to receive our holy faith, more than thirty thousand souls."[3]

The novelty of Kino’s method lies in the order of its steps: First our friendship, then obedience to the Christian faith. Kino’s sense of calm offers a contrast to the anxiety of many missionaries who were convinced that salvation did not exist outside the Church. First, he says, you must eat –live well – before being a Christian. But, Kino says in Book Eight of the biography of Saeta:

"This is neither well nor sufficiently achieved when one sits perched on his chair ordering subordinates or Indian officials to do what we should be doing personally by sitting down time and again with them on earthen floors or on a rock."[4]

Here we see faith in God, who is undoubtedly the master of the flock. We see the love of a father and mother for their indigenous “children” who are like “wild and ignorant colts,” and we see a man who works untiringly next to God. In summary, our missionary (who is also an explorer, a cartographer, and a social scientist) subscribes to a method of infinite patience.

 To illustrate the biography of Saeta, Kino drew a map entitled “Theater of the Apostolic Labors of the Society of Jesus in North America.” In the north of the continent appear the Gran Quivira, the Gran Teguayo, the apache lands of New Mexico, and even the Rio Grande, which flows into the Gulf of Mexico. Baja California appears as the largest island in the world: a long forearm that ends at the north in a hand with five utterly fictitious fingers. Kino sent this map to the Father General, with a copy to the viceroy-archbishop Juan de Ortega y Montañés, who gave it to the Duke of Escalona, who in turn sent it to France, where Nicholas of Feer published two versions of it (Paris, 1705 and 1720), without ever mentioning the author’s name.[5]
 
While Kino was in Mexico City – conferring with the viceroy and with the new Father Provincial, Juan de Palacios y Salvatierra, about how to design the Pious Fund for the Californias – many things happened. Horacio Polici was named the Father Visitor of the missions of Sonora, and, on Polici’s orders, Francisco Xavier de Mora devoted himself to watching closely over Kino. In all, six months of war ensued that ended suddenly when Polici realized that Kino was the only person capable of maintaining peace in the Pimeria, because “he was worth, as military men say, more than a well-governed presidio of soldiers.”*

Therefore, to Mora’s considerable surprise, Polici entrusted Kino with the fortification of the border area, and Salvatierra had to set sail alone for California on October 10, 1697. Between December 1669 and March 1697, Kino went into the war zone seven times on Polici’s orders: four trips into Quiburi, two to San Xavier del Bac, and one to Cocóspara. (This would be the equivalent of an additional trip from Sonora to Mexico City.) Then he accompanied the Indian chiefs from the entire Northwest to request missionaries. I was able to cover this area in six days, crossing the Babispe River and then the Sierra del Tigre, until I arrived in Baserac, which is where Horacio Polici lived when he received, with delight, his indigenous visitors. I spoke with the people of the village of Bacoachi, and once again their great admiration for the wonderful “Father on Horseback” was clear to me.
 
Kino’s efforts to revive the morale of the Pima army and provide them with food soon bore fruit. Their leader, Coro, conquered the Apaches and their allies on March 30, 1698. That was the straw that broke Mora’s back. He began to write his report criticizing Kino, in which he accused Kino of mistreating the Indians, of living in mortal sin by neglecting his parish in order to explore “terra incognita,” of being a heretic, and above all of driving Jesuits away from the Pimeria with his overbearing behavior.
 

The Search for the Land Passage to Baja California
 
Kino replied to Mora’s report with deeds more than words. On September 22 he and Lieutenant Diego Carrasco set off on an expedition to the summit of the Santa Clara volcano, in the “lunar landscape” region where Neil Armstrong and his astronaut colleagues trained. .....

For rest of Gómez Padilla's Kino Talk, see below.

Entire Text of Gómez Padilla's Kino Speech

To view and download the Kino speech, click →
http://web.archive.org/web/20181102215008/https://www.sochistdisc.org/annual_meetings/annual_2002/kino_speech.htm

To download speech, click
Gómez Padilla Speech document (text)

 "Eusebio Francisco Kino: Missionary, Explorer, and Cartographer"
  Gabriel Gómez Padilla
  2002 Annual Meeting of the Society for the History of Discoveries

For information about Society for the History of Discoveries, click →
https://discoveryhistory.org/

Kino's Character
Frank C. Lockwood

In Kino was joined a steady, resolute will with an acute and trained intellect. Patient and unyielding he moved toward a given end. He was not lacking in suavity and enlightened diplomacy; but in all his dealings with his fellow men — whether friend or foe, Christian or pagan — we are able to sense a steel-like strength of purpose that gives assurance of ultimate victory.

He was never lacking in humility; he ever yielded respectful obedience to his superiors; these qualities were thoroughly ingrained during his long discipline in the Jesuit Society; but, on the other hand, he never allowed a cherished aim or a well-conceived policy to die of inanition. We see examples of this in his persistent purpose, through eight years of discouragement, to be sent on an Indian mission; in his tenacious adherence to missionary activity in Lower California; and in the inflexible resolution with which he pressed his explorations into the northwest in order to establish once for all the peninsularity of California.

An intellect of very high order and a power of will not inferior to that of a Washington or a Wellington were reinforced by a quiet fearlessness that enabled him to enter unflinchingly upon very perilous undertakings, and to face with complete composure any danger whatsoever. From the first, he seems to have accepted the possibility of Christian martyrdom, not only with serenity and staunchness of spirit, but as a consummation much to be desired — as an achievement rather than a calamity. Dispensed thus from temporary, and ever-recurring feelings of fear or anxiety, he could move forward with an eye single to his high purpose.

Foes might lie in wait by land and sea, the ocean might bellow, the heathen rage —  it mattered not to him, for all eternity was his security. In blistering heat and blighting cold, on wide seas and waste deserts, among naked savages and cruel white men, over-endowed with power, he could pass unterrified with calm confidence, for he felt himself to be God's own ambassador; and, as for credentials, he had the assurance in his own soul of love, and compassion, and the desire to serve all men, God having "made of one blood all nations of men for to dwell on all the face of the earth." ...

As a man of action, an executive, as master doer of things worth doing, Kino stands out preeminent in the pioneer life of America. We can scarcely praise too highly his saintliness of character and his zeal as a missionary; but we must nor overlook the fact that his greatness is immensely augmented when we come to study him as a forceful and resourceful man of affairs.

He has become widely recognized as the most heroic figure in the history of the Southwest.

Frank C. Lockwood
University of Arizona's Dean of Liberal Arts and in 1922 its acting president 
"With Padre Kino on the Trail", 1934 

Kino's Achievements
Herbert E. Bolton 

f this story is too long, Kino himself is to blame, so many and so continued were his activities. Some men rise like a rocket, illuminate the scene for a moment, then disappear from view. Kino was not one of these. His light, beginning modestly as a candle flame, burned ever more brightly, lasted through decades, reached its maximum in his mature life, and was in full glow when suddenly he died. Kino was a marked man during forty years, from his student days at Ingolstadt to his last Mass at Magdalena. In Germany he won recognition for his mathematics. His early letters to Rome revealed to the Father General a man of unusual religious fervor. In Spain his vigorous personality arrested the attention of a princely patroness of missions. On his first arrival in Mexico his knowledge of astronomy was requisitioned and challenged. Each of these stages of his growth is clearly marked.


Before he came to California Kino's career was in preparation. There he became a personality. Without Kino to shed light upon them, Atondo, Goñi, and Copart would now be dim figures. They were good and useful men. But it was Kino's presence that lifted them and their deeds above the commonplace. On the Peninsula Father Eusebio revealed his gifts as an inimitable missionary, an exuberant explorer, a superb diarist, and a trained cartographer. On his return to the Mexican capital, where he dealt face to face with provincial and viceroy, he demonstrated his power to influence men a power based on a magnetic personality, sound knowledge, and the courage of his convictions.

But not till he reached Pima Land did Kino's outstanding qualities blossom forth into full flower. There his peculiar genius found its opportunity. He was an individualist, restive of restraint, fitted best to flourish outside the range of stereotyped society. He was most himself on the frontier. The Jesuit precept of obedience he always acknowledged, but with him obedience was never divorced from responsibility. In Pima Land he was beyond the realm of fixed routine, in surroundings where initiative was at a premium. Here his boundless zeal, his vaulting imagination, and his astounding energy found room, though often hampered by misinformed superiors, by the honest fears or the petty jealousies of smaller calibered associates, and by the secret or open hostility of secular neighbors whose desire to exploit the Indians made him their natural enemy.

Kino's achievements on the Rim of Christendom were manifold. He was great as missionary, church builder, explorer, ranchman, Indian diplomat, cartographer, and historian. He personally baptized more than four thousand Indians, a number which writers persistently exaggerate to forty thousand, merely because an early chronicler mistook a cauldron for a cipher. [1] By Kino directly or under his supervision, missions were founded on both sides of the Sonora-Arizona boundary, on the San Ignacio, Altar, Sonóita, and Santa Cruz rivers. The occupation of California by the Jesuits was the direct result of Kino's former residence there and of his persistent efforts in its behalf, for it was from Kino that Salvatierra, founder of the permanent California missions, got his inspiration. Father Juan took up the work where Father Eusebio left off.

To Kino is due the credit for first traversing in detail and accurately mapping important sections of California and the whole of Pimería Alta. Considered quantitatively alone, his work of exploration was astounding. During his twenty-four years of residence at the mission of Dolores he made more than fifty journeys inland, an average of more than two per year. These tours varied from a hundred to nearly a thousand miles in length. They were all made on horseback. In the course of them he crossed and recrossed repeatedly and at varying angles all of the two hundred miles of country between the San Ignacio and the Gila and the two hundred and fifty miles between the San Pedro and the Colorado. When he first opened them most of his trails were either absolutely untrod by civilized man or had been altogether forgotten. His explorations were made through countries inhabited by unknown tribes who might but fortunately did not offer him personal violence, though they sometimes proved too threatening for the nerve of his companions. One of his routes was over a forbidding, waterless waste which later became the graveyard of scores of travelers who died of thirst because they lacked Father Kino's pioneering skill. I refer to the Camino del Diablo, or Devil's Highway, from Sonóita to the Gila. In the prosecution of these journeys Kino's energy and hardihood were almost beyond belief.

In estimating these feats of exploration we must remember the limited means with which he performed them. He was not supported and encouraged by hundreds of horsemen and a great retinue of [589] friendly Indians as were De Soto and Coronado. In all but two cases he went almost unaccompanied by military aid, and more than once he traveled without a single white man. In one expedition, made in 1697 to the Gila, he was accompanied by Lieutenant Manje, Captain Bernal, and twenty-two soldiers. In 1701 he was escorted by Manje and ten soldiers. At other times he had no other military escort than Lieutenant Manje or Captain Carrasco, without soldiers. Once Father Gilg and Manje accompanied him; once two Black Robes and two citizens. His last great exploration to the Colorado was made with only one other white man in his party, while three times he reached the Gila with no living soul save his Indian servants. But he was usually well equipped with horses and mules from his own ranches, for he took at different times as many as fifty, sixty, eighty, ninety, one hundred and five, and even one hundred and thirty head. A Kino cavalcade was a familiar sight in Pima Land.

The work which Father Kino did as ranchman would alone stamp him as an unusual business man and make him worthy of remembrance. He was easily the cattle king of his day and region. From the small outfit supplied him from the older missions to the east and south, within fifteen years he established the beginnings of ranching in the valleys of the San Ignacio, the Altar, the Santa Cruz, the San Pedro, and the Sonóita. The stock raising industry of nearly twenty places on the modern map owes its beginnings on a considerable scale to this indefatigable man. Ranches were established by him or directly under his supervision at Dolores, Caborca, Tubutama, San Ignacio, Imuris, Magdalena, Quiburi, Tumacácori, Cocóspera, San Xavier del Bac, Bacoancos, Guebavi, Siboda, Busanic, Sonóita, San Lazaro, Saric, Santa Barbara, and Santa Eulalia.

It must not be supposed that Kino did this work for private gain, for he did not own a single animal. It was to furnish a food supply for the neophytes of the missions established, give them economic independence, and train the Indians in the rudiments of civilized life. And it must not be forgotten that Kino conducted this cattle industry with Indian labor, almost without the aid of a single white man. An illustration of his method and of his difficulties is found in the fact that the important ranch at Tumacácori was founded with cattle and sheep driven, at Kino's orders, a hundred miles or more across the country from Caborca, by the very Indians who had recently murdered Father Saeta. There was always the danger that the mission Indians would revolt and run off the stock, as they did in 1695; and the danger, more imminent, that the hostile Apaches would do this damage, and add to it the destruction of life, as experience often proved.

Kino's endurance in the saddle would make a seasoned cowboy green with envy. This is evident from the bare facts with respect to the long journeys which he made. Here figures become eloquent. When he went to the City of Mexico in the fall of 1695, being then at the age of fifty-one, Kino made the journey in fifty-three days. The distance, via Guadalajara, is no less than fifteen hundred miles, making his average, not counting the stops which he made at Guadalajara and other important places, nearly thirty miles per day. In November, 1697, when he went to the Gila, he rode seven or eight hundred miles in thirty days, not counting out the stops. On his journey next year to the Gila he made an average of twenty-five or more miles a day for twenty-six days, over an unknown country. In 1699 he made the trip to and from the lower Gila, about eight or nine hundred miles, in thirty-five days, an average of ten leagues a day, or twenty-five to thirty miles. In October and November of the same year, he rode two hundred and forty leagues in thirty-nine days. In September and October, 1700, he rode three hundred and eighty-four leagues, or perhaps a thousand miles, in twenty-six days. This was an average of nearly forty miles a day. Next year he made over four hundred leagues, or some eleven hundred miles, in thirty-five days.

Thus it was customary for Kino when on these missionary tours to make an average of thirty or more miles a day for weeks in a stretch, and out of this time are to be counted the long stops which he made to preach, baptize the Indians, say Mass, and give instructions for building and planting.

A special instance of his hard riding is found in the journey which he made in November, 1699, with Leal, Gonzalvo, and Manje. After twelve days of continuous travel, supervising, baptizing, and preaching up and down the Santa Cruz Valley, going the while at the average rate of twenty-three miles (nine leagues) a day, Kino left Father Leal at Batki to go home by a more direct route, while he and Manje sped a "la ligera" to the west and northwest, to see if there were any sick Indians to baptize. Going thirteen leagues (thirty-three miles) on the eighth, he baptized two infants and two adults at the village of San Rafael. On the ninth he rode nine leagues to another village, made a census of four hundred Indians, preached to them, and continued sixteen more leagues to another village, making nearly sixty miles for the day. On the tenth he made a census of the assembled, throng of three hundred persons, preached, baptized three sick persons, distributed presents, and then rode thirty-three leagues (some seventy-five miles) over a pass in the mountains to Sonóita, arriving there in the night, having stopped to make a census of, preach to, and baptize in, two villages on the way. Next day he baptized and preached, and then rode, that day and night, the fifty leagues (a hundred and twenty-five miles) that lie between Sonóita and Busanic, where he overtook Father Leal. During. the last three days he had ridden no less than one hundred and eight leagues, or over two hundred and fifty miles, counting, preaching to, and baptizing in five villages on the way. And yet after four hours' sleep he was up next morning, preaching, baptizing, and supervising the butchering of cattle for supplies. Truly this was strenuous work for a man of fifty-five.

Kino's physical courage is attested by his whole career in America, spent in exploring unknown wilds and laboring among untamed heathen. One illustration, chosen out of many, will suffice. In March and April, 1695, it will be remembered, the Pimas of the Altar Valley rose in revolt. At Caborca Father Saeta was killed and became the protomartyr of Pimería Alta. At Caborca and Tubutama seven servants of the mission were slain, and at Caborca, Tubutama, Imuris, San Ignacio and Magdalena the whole length of the Altar and San Ignacio valleys mission churches and other buildings were burned and the stock killed or stampeded. The missionary of Tubutama fled over the mountains to Cucurpe. San Ignacio being attacked by three hundred warriors, Father Campos fled to the same refuge.

At Dolores Father Kino, Lieutenant Manje, and three citizens of Bacanuche awaited the onslaught. An Indian who had been stationed on the mountains, seeing the smoke at San Ignacio, fled to Dolores with the news that Father Campos and all the soldiers had been killed. Manje sped to Opodepe to get aid; the three citizens hurried home to Bacanuche, and Kino was left alone. When Manje returned next day, together they hid the treasures of the church in a cave, but in spite of the soldier's entreaties that they should flee, Kino insisted on returning to the mission to await death, which they did. It is indicative of the modesty of this great soul that in his autobiography this incident in his life is passed over in complete silence. But Manje, who was weak or wise enough to wish to flee, was also generous and brave enough to record the padre's heroism and his own fears.

Kino was a significant cartographer. His maps of Lower California illumined many dark spots in a "tierra incógnita". His "Teatro de Los Trabajos", or map of the Jesuit missions of New Spain, was so important that it was plagiarized and copied for generations. His "Paso por Tierra" was the first map of northern Pimería based on actual exploration, and for nearly a century and a half was the principal one of the region in existence. More especially, it turned the tide from the insular to the peninsular theory of California geography. Kino did not kill the notion outright, but he dealt it a body blow.

As historian Kino's contribution was even greater. Scholars have long known a few precious items from his pen. More recently a large body of his correspondence and his history of the Pima uprising in 1695 have come to light. Most important of all is the "Favores Celestiales", a complete history, written by Kino himself at his mission of Dolores, covering a large part of his career in America. It was used by the early Jesuit historians, but lay forgotten for over a century and a half. Since its rediscovery it is found to be the source of practically all that hitherto had been known of the work of Kino and his companions, and to contain much that never was known before. Kino, therefore, was not only the first great missionary, ranchman, explorer, and geographer of the Pimería Alta, but his book was the first and will be for all time the principal history of Pima Land during his quarter century.

Kino was in the fullest sense a pioneer of civilization. But to him all this was incidental. His one burning ambition was to save souls and push outward the Rim of Christendom.

Herbert Eugene Bolton
"Rim of Christendom   -  A Biography of Eusebio Francisco Kino: Pacific Coast Pioneer"
Chapter CLII: "What He Had Wrought"

[1] In 1708 Kino wrote: "In these twenty-one years ... I have baptized here in these new conquests and new conversions about four thousand five hundred souls, and I could have baptized twelve or fifteen thousand if We had not suspended further baptisms until our Lord should bring us necessary fathers to aid us in instructing and ministering to so many new subjects of your Majesty and parishioners of our Holy Mother Church." ("Favores Celestiales", Dedication.) 

To download Kino's Achievements, click
Kino Achievements - Bolton