Chapter LXVIIThe election as provincial of father Fray Baltasar Fort, the martyrdom of the holy Leon, and events in the province.In April, 1608, the electors, assembled in the convent of Sancto Domingo at Manila, chose as provincial father Fray Baltasar Fort, minister of the holy gospel in the province of Pangasinan. He was by habit and profession a son of the convent of San Estevan at Salamanca, and adopted into that of the Preachers in Valencia, his native land, whence he came to this province in the year 1602. He was at this time prior of the convent. He was of a character such that all necessary qualities for so high an office were united in him; and hence his election was very agreeable to all, both religious and lay, because he was greatly loved and reverenced by all—not only of his own religious order, but also of the others. In this chapter were accepted the houses which had been newly formed in Japon, Pangasinan, and Nueva Segovia, an account of which has been given in the two preceding chapters. What had been at other times ordained and commanded was recalled to mind—namely, that in our conversations we should speak constantly of God, a subject which is never exhausted, is never wearisome to a good man, is edifying to all, and keeps the religious in the fulfilment of the obligations that belong to their estate.[At this time the fathers who were laboring for the good of the natives of Japon had a joyful day in seeing the martyrdom of a person who had beenbrought to the faith, instructed, and baptized by their ministry; and in whom the faith had struck so deep roots that he yielded fruit an hundred fold, according to the gospel, by suffering martyrdom within four months after becoming a Christian. Having been baptized on July 22, 1608, he was decapitated for his confession of faith on the seventeenth of November in the same year, in the kingdom of Satzuma, his native country. There were laws of the emperor, and also of the actual king of that region, that no soldier or person of rank should be baptized, since it was believed that the strength of these persons would be weakened if they gave up their obligations to those deities from whom victory was expected. In spite of this law, many soldiers and persons of rank were baptized, among them Xichiyemon, a youth of high rank. He received baptism from the hands of father Fray Joseph de San Jacintho, who warned him of the tumult which his baptism would arouse, and of the destruction of his soul which would follow if he were to renounce his baptism. He was so determined and courageous that the father baptized him by the name of Leon. His devotion was such that his conversion could not long be hidden; and, when it was known, the valiant Leon was obliged to resist the supplications of his superior officers, his friends, and his relatives, who represented to him the shame which he would bring upon his family if he should die by the hands of the executioner. This is a thing above measure infamous in Japon, because all malefactors of rank who are condemned to death cut open their own abdomens, and wound their bowels with their own knives [catanas], and thus kill themselves, that they maynot die at the hands of another.”52His obligations to his wife and children, and his duties of obedience as a soldier, were insisted upon; but he remained resolved to die as a Christian, not taking his own life, but offering it. He was not imprisoned, and visited his spiritual father, Fray Juan Joseph de San Jacintho, in a little village a quarter of a legua from Firaça. At the appointed time he dressed himself in new white clothes, washed his head, and gird on two swords. He then went to the cross-roads where he was to suffer, and died with a rosary in his hand and a little picture of the descent from the cross on his bosom. His holy body was exhumed by the Christians, and was kept by the fathers of St. Dominic, who afterward, when they were driven from the country, took it with them to Manila and placed it in the chapel of the relics. The tyrant commanded that Leon’s wife and eldest son should suffer death, because they had been unable to persuade him to recant. Pablo, Leon’s friend, who was accused at the same time, was not so happy as he, but was merely banished from the kingdom of Satzuma.On the eleventh of April in this year (i.e., 1609) there arrived at Manila some religious from the number of those who were brought from España to this province by father Fray Gabriel de Quiroga. He died on the voyage before he reached Mexico, and most of the others were scattered, and remained in Nueva España. Father Fray Gabriel was a son of our convent at Ocaña. He was a great preacher, and had come to this province in 1594. He was inthe ministry to the Chinese; being unable to learn the language on account of his advanced age, and being in ill health, he returned to España. Here he felt scruples at having left the province of the Philippinas, and asked permission of the most reverend general to return to it with a company of religious. In 1607 he gathered a company in Sevilla, but was unable to come for lack of a fleet. Later in the same year, learning that six pataches were being prepared for the voyage, he arranged to reassemble the religious and to take them in these vessels, though he had already been appointed bishop of Caceres. He quickly got together thirty associates, taking the risk of sailing in December. The storms were so furious, and the asthma from which the bishop suffered was so severe, that he departed this life on the way. Of all those who came with him only eight completed the voyage which they had begun.The success of the religious in Satzuma during the six years which they had spent in that kingdom aroused the tono, who was persuaded by the devil and his servants the bonzes to expel the fathers from his country. The case of the holy martyr Leon contributed to influence the tono. It was said in that kingdom that no one ever failed to do what his lords commanded him, and hence such disobedience as that of Leon was regarded as dangerous to the state. The bonzes particularly were bitter against the Christians, who despised the deity whom they worshiped.53All the cases of misfortune and all the downfalls which had happened to Christian princeswithin a few years were referred to their belief, although the misfortunes of the heathen princes had been much more numerous. As the king of Satzuma was at this time actually preparing for a war of conquest against the islands of the Leuquios,54he was greatly impressed by these reasonings. He was also disgusted because no vessels had come from Manila to this country, the desire for trade having been his chief object in sending for religious. The king of Satzuma sought for some pretext for expelling the father, without finding any. In the month of August, he sent word to them that the emperor complained because the Spanish religious in his country had never appeared before him. This was only a pretext to get the religious out of the country. There were at that time in all Japan, outside of Nangasaqui, not more than three churches licensed by the emperor: one in Meyaco, of the fathers of the Society; a second in Yendo, of the Franciscan fathers; and a third in Ozaca, of the Society. All the rest were practically in concealment, and had license only from the tonos or kings. The emperor, though he knew this, paid little attention to the matter. The fathers, however, were able to say that father Fray Alonso de Mena had visited the emperor, and had received license from him for the stay in Japan of the rest of the fathers. Still, thinking that they might do well to appear before the emperor, they decided to follow the suggestion of the tono, and father Fray Francisco de Morales went directly to visit him and was kindly received. Before fatherFray Francisco returned, the tono gave commands that all the Christians should recant, and exiled those who refused to obey, confiscating their goods. When this happened, there were in Satzuma only the fathers Fray Joseph de San Jacintho and Fray Jacintho Orfanel. Father Fray Joseph went directly to appear before the old tono, and was received with much apparent courtesy, which was a mere cloak for the evil which he was preparing to execute. The father also desired to go to visit the young tono, but was advised that he could do no good; and therefore he went from village to village, strengthening and encouraging the converts. He and father Fray Jacintho, happening to be both at once within the convent, the governor forbade the religious to leave the church, and prohibited the Christians from going to it, hoping thus to prevent the religious from receiving any support. There was only one half-leprous boy, named Juan, who succored them at this time. When he went to buy what they needed, the people paid no attention to his coming and going, because of his being afflicted in this way.]
Chapter LXVIIThe election as provincial of father Fray Baltasar Fort, the martyrdom of the holy Leon, and events in the province.In April, 1608, the electors, assembled in the convent of Sancto Domingo at Manila, chose as provincial father Fray Baltasar Fort, minister of the holy gospel in the province of Pangasinan. He was by habit and profession a son of the convent of San Estevan at Salamanca, and adopted into that of the Preachers in Valencia, his native land, whence he came to this province in the year 1602. He was at this time prior of the convent. He was of a character such that all necessary qualities for so high an office were united in him; and hence his election was very agreeable to all, both religious and lay, because he was greatly loved and reverenced by all—not only of his own religious order, but also of the others. In this chapter were accepted the houses which had been newly formed in Japon, Pangasinan, and Nueva Segovia, an account of which has been given in the two preceding chapters. What had been at other times ordained and commanded was recalled to mind—namely, that in our conversations we should speak constantly of God, a subject which is never exhausted, is never wearisome to a good man, is edifying to all, and keeps the religious in the fulfilment of the obligations that belong to their estate.[At this time the fathers who were laboring for the good of the natives of Japon had a joyful day in seeing the martyrdom of a person who had beenbrought to the faith, instructed, and baptized by their ministry; and in whom the faith had struck so deep roots that he yielded fruit an hundred fold, according to the gospel, by suffering martyrdom within four months after becoming a Christian. Having been baptized on July 22, 1608, he was decapitated for his confession of faith on the seventeenth of November in the same year, in the kingdom of Satzuma, his native country. There were laws of the emperor, and also of the actual king of that region, that no soldier or person of rank should be baptized, since it was believed that the strength of these persons would be weakened if they gave up their obligations to those deities from whom victory was expected. In spite of this law, many soldiers and persons of rank were baptized, among them Xichiyemon, a youth of high rank. He received baptism from the hands of father Fray Joseph de San Jacintho, who warned him of the tumult which his baptism would arouse, and of the destruction of his soul which would follow if he were to renounce his baptism. He was so determined and courageous that the father baptized him by the name of Leon. His devotion was such that his conversion could not long be hidden; and, when it was known, the valiant Leon was obliged to resist the supplications of his superior officers, his friends, and his relatives, who represented to him the shame which he would bring upon his family if he should die by the hands of the executioner. This is a thing above measure infamous in Japon, because all malefactors of rank who are condemned to death cut open their own abdomens, and wound their bowels with their own knives [catanas], and thus kill themselves, that they maynot die at the hands of another.”52His obligations to his wife and children, and his duties of obedience as a soldier, were insisted upon; but he remained resolved to die as a Christian, not taking his own life, but offering it. He was not imprisoned, and visited his spiritual father, Fray Juan Joseph de San Jacintho, in a little village a quarter of a legua from Firaça. At the appointed time he dressed himself in new white clothes, washed his head, and gird on two swords. He then went to the cross-roads where he was to suffer, and died with a rosary in his hand and a little picture of the descent from the cross on his bosom. His holy body was exhumed by the Christians, and was kept by the fathers of St. Dominic, who afterward, when they were driven from the country, took it with them to Manila and placed it in the chapel of the relics. The tyrant commanded that Leon’s wife and eldest son should suffer death, because they had been unable to persuade him to recant. Pablo, Leon’s friend, who was accused at the same time, was not so happy as he, but was merely banished from the kingdom of Satzuma.On the eleventh of April in this year (i.e., 1609) there arrived at Manila some religious from the number of those who were brought from España to this province by father Fray Gabriel de Quiroga. He died on the voyage before he reached Mexico, and most of the others were scattered, and remained in Nueva España. Father Fray Gabriel was a son of our convent at Ocaña. He was a great preacher, and had come to this province in 1594. He was inthe ministry to the Chinese; being unable to learn the language on account of his advanced age, and being in ill health, he returned to España. Here he felt scruples at having left the province of the Philippinas, and asked permission of the most reverend general to return to it with a company of religious. In 1607 he gathered a company in Sevilla, but was unable to come for lack of a fleet. Later in the same year, learning that six pataches were being prepared for the voyage, he arranged to reassemble the religious and to take them in these vessels, though he had already been appointed bishop of Caceres. He quickly got together thirty associates, taking the risk of sailing in December. The storms were so furious, and the asthma from which the bishop suffered was so severe, that he departed this life on the way. Of all those who came with him only eight completed the voyage which they had begun.The success of the religious in Satzuma during the six years which they had spent in that kingdom aroused the tono, who was persuaded by the devil and his servants the bonzes to expel the fathers from his country. The case of the holy martyr Leon contributed to influence the tono. It was said in that kingdom that no one ever failed to do what his lords commanded him, and hence such disobedience as that of Leon was regarded as dangerous to the state. The bonzes particularly were bitter against the Christians, who despised the deity whom they worshiped.53All the cases of misfortune and all the downfalls which had happened to Christian princeswithin a few years were referred to their belief, although the misfortunes of the heathen princes had been much more numerous. As the king of Satzuma was at this time actually preparing for a war of conquest against the islands of the Leuquios,54he was greatly impressed by these reasonings. He was also disgusted because no vessels had come from Manila to this country, the desire for trade having been his chief object in sending for religious. The king of Satzuma sought for some pretext for expelling the father, without finding any. In the month of August, he sent word to them that the emperor complained because the Spanish religious in his country had never appeared before him. This was only a pretext to get the religious out of the country. There were at that time in all Japan, outside of Nangasaqui, not more than three churches licensed by the emperor: one in Meyaco, of the fathers of the Society; a second in Yendo, of the Franciscan fathers; and a third in Ozaca, of the Society. All the rest were practically in concealment, and had license only from the tonos or kings. The emperor, though he knew this, paid little attention to the matter. The fathers, however, were able to say that father Fray Alonso de Mena had visited the emperor, and had received license from him for the stay in Japan of the rest of the fathers. Still, thinking that they might do well to appear before the emperor, they decided to follow the suggestion of the tono, and father Fray Francisco de Morales went directly to visit him and was kindly received. Before fatherFray Francisco returned, the tono gave commands that all the Christians should recant, and exiled those who refused to obey, confiscating their goods. When this happened, there were in Satzuma only the fathers Fray Joseph de San Jacintho and Fray Jacintho Orfanel. Father Fray Joseph went directly to appear before the old tono, and was received with much apparent courtesy, which was a mere cloak for the evil which he was preparing to execute. The father also desired to go to visit the young tono, but was advised that he could do no good; and therefore he went from village to village, strengthening and encouraging the converts. He and father Fray Jacintho, happening to be both at once within the convent, the governor forbade the religious to leave the church, and prohibited the Christians from going to it, hoping thus to prevent the religious from receiving any support. There was only one half-leprous boy, named Juan, who succored them at this time. When he went to buy what they needed, the people paid no attention to his coming and going, because of his being afflicted in this way.]
Chapter LXVIIThe election as provincial of father Fray Baltasar Fort, the martyrdom of the holy Leon, and events in the province.In April, 1608, the electors, assembled in the convent of Sancto Domingo at Manila, chose as provincial father Fray Baltasar Fort, minister of the holy gospel in the province of Pangasinan. He was by habit and profession a son of the convent of San Estevan at Salamanca, and adopted into that of the Preachers in Valencia, his native land, whence he came to this province in the year 1602. He was at this time prior of the convent. He was of a character such that all necessary qualities for so high an office were united in him; and hence his election was very agreeable to all, both religious and lay, because he was greatly loved and reverenced by all—not only of his own religious order, but also of the others. In this chapter were accepted the houses which had been newly formed in Japon, Pangasinan, and Nueva Segovia, an account of which has been given in the two preceding chapters. What had been at other times ordained and commanded was recalled to mind—namely, that in our conversations we should speak constantly of God, a subject which is never exhausted, is never wearisome to a good man, is edifying to all, and keeps the religious in the fulfilment of the obligations that belong to their estate.[At this time the fathers who were laboring for the good of the natives of Japon had a joyful day in seeing the martyrdom of a person who had beenbrought to the faith, instructed, and baptized by their ministry; and in whom the faith had struck so deep roots that he yielded fruit an hundred fold, according to the gospel, by suffering martyrdom within four months after becoming a Christian. Having been baptized on July 22, 1608, he was decapitated for his confession of faith on the seventeenth of November in the same year, in the kingdom of Satzuma, his native country. There were laws of the emperor, and also of the actual king of that region, that no soldier or person of rank should be baptized, since it was believed that the strength of these persons would be weakened if they gave up their obligations to those deities from whom victory was expected. In spite of this law, many soldiers and persons of rank were baptized, among them Xichiyemon, a youth of high rank. He received baptism from the hands of father Fray Joseph de San Jacintho, who warned him of the tumult which his baptism would arouse, and of the destruction of his soul which would follow if he were to renounce his baptism. He was so determined and courageous that the father baptized him by the name of Leon. His devotion was such that his conversion could not long be hidden; and, when it was known, the valiant Leon was obliged to resist the supplications of his superior officers, his friends, and his relatives, who represented to him the shame which he would bring upon his family if he should die by the hands of the executioner. This is a thing above measure infamous in Japon, because all malefactors of rank who are condemned to death cut open their own abdomens, and wound their bowels with their own knives [catanas], and thus kill themselves, that they maynot die at the hands of another.”52His obligations to his wife and children, and his duties of obedience as a soldier, were insisted upon; but he remained resolved to die as a Christian, not taking his own life, but offering it. He was not imprisoned, and visited his spiritual father, Fray Juan Joseph de San Jacintho, in a little village a quarter of a legua from Firaça. At the appointed time he dressed himself in new white clothes, washed his head, and gird on two swords. He then went to the cross-roads where he was to suffer, and died with a rosary in his hand and a little picture of the descent from the cross on his bosom. His holy body was exhumed by the Christians, and was kept by the fathers of St. Dominic, who afterward, when they were driven from the country, took it with them to Manila and placed it in the chapel of the relics. The tyrant commanded that Leon’s wife and eldest son should suffer death, because they had been unable to persuade him to recant. Pablo, Leon’s friend, who was accused at the same time, was not so happy as he, but was merely banished from the kingdom of Satzuma.On the eleventh of April in this year (i.e., 1609) there arrived at Manila some religious from the number of those who were brought from España to this province by father Fray Gabriel de Quiroga. He died on the voyage before he reached Mexico, and most of the others were scattered, and remained in Nueva España. Father Fray Gabriel was a son of our convent at Ocaña. He was a great preacher, and had come to this province in 1594. He was inthe ministry to the Chinese; being unable to learn the language on account of his advanced age, and being in ill health, he returned to España. Here he felt scruples at having left the province of the Philippinas, and asked permission of the most reverend general to return to it with a company of religious. In 1607 he gathered a company in Sevilla, but was unable to come for lack of a fleet. Later in the same year, learning that six pataches were being prepared for the voyage, he arranged to reassemble the religious and to take them in these vessels, though he had already been appointed bishop of Caceres. He quickly got together thirty associates, taking the risk of sailing in December. The storms were so furious, and the asthma from which the bishop suffered was so severe, that he departed this life on the way. Of all those who came with him only eight completed the voyage which they had begun.The success of the religious in Satzuma during the six years which they had spent in that kingdom aroused the tono, who was persuaded by the devil and his servants the bonzes to expel the fathers from his country. The case of the holy martyr Leon contributed to influence the tono. It was said in that kingdom that no one ever failed to do what his lords commanded him, and hence such disobedience as that of Leon was regarded as dangerous to the state. The bonzes particularly were bitter against the Christians, who despised the deity whom they worshiped.53All the cases of misfortune and all the downfalls which had happened to Christian princeswithin a few years were referred to their belief, although the misfortunes of the heathen princes had been much more numerous. As the king of Satzuma was at this time actually preparing for a war of conquest against the islands of the Leuquios,54he was greatly impressed by these reasonings. He was also disgusted because no vessels had come from Manila to this country, the desire for trade having been his chief object in sending for religious. The king of Satzuma sought for some pretext for expelling the father, without finding any. In the month of August, he sent word to them that the emperor complained because the Spanish religious in his country had never appeared before him. This was only a pretext to get the religious out of the country. There were at that time in all Japan, outside of Nangasaqui, not more than three churches licensed by the emperor: one in Meyaco, of the fathers of the Society; a second in Yendo, of the Franciscan fathers; and a third in Ozaca, of the Society. All the rest were practically in concealment, and had license only from the tonos or kings. The emperor, though he knew this, paid little attention to the matter. The fathers, however, were able to say that father Fray Alonso de Mena had visited the emperor, and had received license from him for the stay in Japan of the rest of the fathers. Still, thinking that they might do well to appear before the emperor, they decided to follow the suggestion of the tono, and father Fray Francisco de Morales went directly to visit him and was kindly received. Before fatherFray Francisco returned, the tono gave commands that all the Christians should recant, and exiled those who refused to obey, confiscating their goods. When this happened, there were in Satzuma only the fathers Fray Joseph de San Jacintho and Fray Jacintho Orfanel. Father Fray Joseph went directly to appear before the old tono, and was received with much apparent courtesy, which was a mere cloak for the evil which he was preparing to execute. The father also desired to go to visit the young tono, but was advised that he could do no good; and therefore he went from village to village, strengthening and encouraging the converts. He and father Fray Jacintho, happening to be both at once within the convent, the governor forbade the religious to leave the church, and prohibited the Christians from going to it, hoping thus to prevent the religious from receiving any support. There was only one half-leprous boy, named Juan, who succored them at this time. When he went to buy what they needed, the people paid no attention to his coming and going, because of his being afflicted in this way.]
Chapter LXVIIThe election as provincial of father Fray Baltasar Fort, the martyrdom of the holy Leon, and events in the province.In April, 1608, the electors, assembled in the convent of Sancto Domingo at Manila, chose as provincial father Fray Baltasar Fort, minister of the holy gospel in the province of Pangasinan. He was by habit and profession a son of the convent of San Estevan at Salamanca, and adopted into that of the Preachers in Valencia, his native land, whence he came to this province in the year 1602. He was at this time prior of the convent. He was of a character such that all necessary qualities for so high an office were united in him; and hence his election was very agreeable to all, both religious and lay, because he was greatly loved and reverenced by all—not only of his own religious order, but also of the others. In this chapter were accepted the houses which had been newly formed in Japon, Pangasinan, and Nueva Segovia, an account of which has been given in the two preceding chapters. What had been at other times ordained and commanded was recalled to mind—namely, that in our conversations we should speak constantly of God, a subject which is never exhausted, is never wearisome to a good man, is edifying to all, and keeps the religious in the fulfilment of the obligations that belong to their estate.[At this time the fathers who were laboring for the good of the natives of Japon had a joyful day in seeing the martyrdom of a person who had beenbrought to the faith, instructed, and baptized by their ministry; and in whom the faith had struck so deep roots that he yielded fruit an hundred fold, according to the gospel, by suffering martyrdom within four months after becoming a Christian. Having been baptized on July 22, 1608, he was decapitated for his confession of faith on the seventeenth of November in the same year, in the kingdom of Satzuma, his native country. There were laws of the emperor, and also of the actual king of that region, that no soldier or person of rank should be baptized, since it was believed that the strength of these persons would be weakened if they gave up their obligations to those deities from whom victory was expected. In spite of this law, many soldiers and persons of rank were baptized, among them Xichiyemon, a youth of high rank. He received baptism from the hands of father Fray Joseph de San Jacintho, who warned him of the tumult which his baptism would arouse, and of the destruction of his soul which would follow if he were to renounce his baptism. He was so determined and courageous that the father baptized him by the name of Leon. His devotion was such that his conversion could not long be hidden; and, when it was known, the valiant Leon was obliged to resist the supplications of his superior officers, his friends, and his relatives, who represented to him the shame which he would bring upon his family if he should die by the hands of the executioner. This is a thing above measure infamous in Japon, because all malefactors of rank who are condemned to death cut open their own abdomens, and wound their bowels with their own knives [catanas], and thus kill themselves, that they maynot die at the hands of another.”52His obligations to his wife and children, and his duties of obedience as a soldier, were insisted upon; but he remained resolved to die as a Christian, not taking his own life, but offering it. He was not imprisoned, and visited his spiritual father, Fray Juan Joseph de San Jacintho, in a little village a quarter of a legua from Firaça. At the appointed time he dressed himself in new white clothes, washed his head, and gird on two swords. He then went to the cross-roads where he was to suffer, and died with a rosary in his hand and a little picture of the descent from the cross on his bosom. His holy body was exhumed by the Christians, and was kept by the fathers of St. Dominic, who afterward, when they were driven from the country, took it with them to Manila and placed it in the chapel of the relics. The tyrant commanded that Leon’s wife and eldest son should suffer death, because they had been unable to persuade him to recant. Pablo, Leon’s friend, who was accused at the same time, was not so happy as he, but was merely banished from the kingdom of Satzuma.On the eleventh of April in this year (i.e., 1609) there arrived at Manila some religious from the number of those who were brought from España to this province by father Fray Gabriel de Quiroga. He died on the voyage before he reached Mexico, and most of the others were scattered, and remained in Nueva España. Father Fray Gabriel was a son of our convent at Ocaña. He was a great preacher, and had come to this province in 1594. He was inthe ministry to the Chinese; being unable to learn the language on account of his advanced age, and being in ill health, he returned to España. Here he felt scruples at having left the province of the Philippinas, and asked permission of the most reverend general to return to it with a company of religious. In 1607 he gathered a company in Sevilla, but was unable to come for lack of a fleet. Later in the same year, learning that six pataches were being prepared for the voyage, he arranged to reassemble the religious and to take them in these vessels, though he had already been appointed bishop of Caceres. He quickly got together thirty associates, taking the risk of sailing in December. The storms were so furious, and the asthma from which the bishop suffered was so severe, that he departed this life on the way. Of all those who came with him only eight completed the voyage which they had begun.The success of the religious in Satzuma during the six years which they had spent in that kingdom aroused the tono, who was persuaded by the devil and his servants the bonzes to expel the fathers from his country. The case of the holy martyr Leon contributed to influence the tono. It was said in that kingdom that no one ever failed to do what his lords commanded him, and hence such disobedience as that of Leon was regarded as dangerous to the state. The bonzes particularly were bitter against the Christians, who despised the deity whom they worshiped.53All the cases of misfortune and all the downfalls which had happened to Christian princeswithin a few years were referred to their belief, although the misfortunes of the heathen princes had been much more numerous. As the king of Satzuma was at this time actually preparing for a war of conquest against the islands of the Leuquios,54he was greatly impressed by these reasonings. He was also disgusted because no vessels had come from Manila to this country, the desire for trade having been his chief object in sending for religious. The king of Satzuma sought for some pretext for expelling the father, without finding any. In the month of August, he sent word to them that the emperor complained because the Spanish religious in his country had never appeared before him. This was only a pretext to get the religious out of the country. There were at that time in all Japan, outside of Nangasaqui, not more than three churches licensed by the emperor: one in Meyaco, of the fathers of the Society; a second in Yendo, of the Franciscan fathers; and a third in Ozaca, of the Society. All the rest were practically in concealment, and had license only from the tonos or kings. The emperor, though he knew this, paid little attention to the matter. The fathers, however, were able to say that father Fray Alonso de Mena had visited the emperor, and had received license from him for the stay in Japan of the rest of the fathers. Still, thinking that they might do well to appear before the emperor, they decided to follow the suggestion of the tono, and father Fray Francisco de Morales went directly to visit him and was kindly received. Before fatherFray Francisco returned, the tono gave commands that all the Christians should recant, and exiled those who refused to obey, confiscating their goods. When this happened, there were in Satzuma only the fathers Fray Joseph de San Jacintho and Fray Jacintho Orfanel. Father Fray Joseph went directly to appear before the old tono, and was received with much apparent courtesy, which was a mere cloak for the evil which he was preparing to execute. The father also desired to go to visit the young tono, but was advised that he could do no good; and therefore he went from village to village, strengthening and encouraging the converts. He and father Fray Jacintho, happening to be both at once within the convent, the governor forbade the religious to leave the church, and prohibited the Christians from going to it, hoping thus to prevent the religious from receiving any support. There was only one half-leprous boy, named Juan, who succored them at this time. When he went to buy what they needed, the people paid no attention to his coming and going, because of his being afflicted in this way.]
Chapter LXVIIThe election as provincial of father Fray Baltasar Fort, the martyrdom of the holy Leon, and events in the province.In April, 1608, the electors, assembled in the convent of Sancto Domingo at Manila, chose as provincial father Fray Baltasar Fort, minister of the holy gospel in the province of Pangasinan. He was by habit and profession a son of the convent of San Estevan at Salamanca, and adopted into that of the Preachers in Valencia, his native land, whence he came to this province in the year 1602. He was at this time prior of the convent. He was of a character such that all necessary qualities for so high an office were united in him; and hence his election was very agreeable to all, both religious and lay, because he was greatly loved and reverenced by all—not only of his own religious order, but also of the others. In this chapter were accepted the houses which had been newly formed in Japon, Pangasinan, and Nueva Segovia, an account of which has been given in the two preceding chapters. What had been at other times ordained and commanded was recalled to mind—namely, that in our conversations we should speak constantly of God, a subject which is never exhausted, is never wearisome to a good man, is edifying to all, and keeps the religious in the fulfilment of the obligations that belong to their estate.[At this time the fathers who were laboring for the good of the natives of Japon had a joyful day in seeing the martyrdom of a person who had beenbrought to the faith, instructed, and baptized by their ministry; and in whom the faith had struck so deep roots that he yielded fruit an hundred fold, according to the gospel, by suffering martyrdom within four months after becoming a Christian. Having been baptized on July 22, 1608, he was decapitated for his confession of faith on the seventeenth of November in the same year, in the kingdom of Satzuma, his native country. There were laws of the emperor, and also of the actual king of that region, that no soldier or person of rank should be baptized, since it was believed that the strength of these persons would be weakened if they gave up their obligations to those deities from whom victory was expected. In spite of this law, many soldiers and persons of rank were baptized, among them Xichiyemon, a youth of high rank. He received baptism from the hands of father Fray Joseph de San Jacintho, who warned him of the tumult which his baptism would arouse, and of the destruction of his soul which would follow if he were to renounce his baptism. He was so determined and courageous that the father baptized him by the name of Leon. His devotion was such that his conversion could not long be hidden; and, when it was known, the valiant Leon was obliged to resist the supplications of his superior officers, his friends, and his relatives, who represented to him the shame which he would bring upon his family if he should die by the hands of the executioner. This is a thing above measure infamous in Japon, because all malefactors of rank who are condemned to death cut open their own abdomens, and wound their bowels with their own knives [catanas], and thus kill themselves, that they maynot die at the hands of another.”52His obligations to his wife and children, and his duties of obedience as a soldier, were insisted upon; but he remained resolved to die as a Christian, not taking his own life, but offering it. He was not imprisoned, and visited his spiritual father, Fray Juan Joseph de San Jacintho, in a little village a quarter of a legua from Firaça. At the appointed time he dressed himself in new white clothes, washed his head, and gird on two swords. He then went to the cross-roads where he was to suffer, and died with a rosary in his hand and a little picture of the descent from the cross on his bosom. His holy body was exhumed by the Christians, and was kept by the fathers of St. Dominic, who afterward, when they were driven from the country, took it with them to Manila and placed it in the chapel of the relics. The tyrant commanded that Leon’s wife and eldest son should suffer death, because they had been unable to persuade him to recant. Pablo, Leon’s friend, who was accused at the same time, was not so happy as he, but was merely banished from the kingdom of Satzuma.On the eleventh of April in this year (i.e., 1609) there arrived at Manila some religious from the number of those who were brought from España to this province by father Fray Gabriel de Quiroga. He died on the voyage before he reached Mexico, and most of the others were scattered, and remained in Nueva España. Father Fray Gabriel was a son of our convent at Ocaña. He was a great preacher, and had come to this province in 1594. He was inthe ministry to the Chinese; being unable to learn the language on account of his advanced age, and being in ill health, he returned to España. Here he felt scruples at having left the province of the Philippinas, and asked permission of the most reverend general to return to it with a company of religious. In 1607 he gathered a company in Sevilla, but was unable to come for lack of a fleet. Later in the same year, learning that six pataches were being prepared for the voyage, he arranged to reassemble the religious and to take them in these vessels, though he had already been appointed bishop of Caceres. He quickly got together thirty associates, taking the risk of sailing in December. The storms were so furious, and the asthma from which the bishop suffered was so severe, that he departed this life on the way. Of all those who came with him only eight completed the voyage which they had begun.The success of the religious in Satzuma during the six years which they had spent in that kingdom aroused the tono, who was persuaded by the devil and his servants the bonzes to expel the fathers from his country. The case of the holy martyr Leon contributed to influence the tono. It was said in that kingdom that no one ever failed to do what his lords commanded him, and hence such disobedience as that of Leon was regarded as dangerous to the state. The bonzes particularly were bitter against the Christians, who despised the deity whom they worshiped.53All the cases of misfortune and all the downfalls which had happened to Christian princeswithin a few years were referred to their belief, although the misfortunes of the heathen princes had been much more numerous. As the king of Satzuma was at this time actually preparing for a war of conquest against the islands of the Leuquios,54he was greatly impressed by these reasonings. He was also disgusted because no vessels had come from Manila to this country, the desire for trade having been his chief object in sending for religious. The king of Satzuma sought for some pretext for expelling the father, without finding any. In the month of August, he sent word to them that the emperor complained because the Spanish religious in his country had never appeared before him. This was only a pretext to get the religious out of the country. There were at that time in all Japan, outside of Nangasaqui, not more than three churches licensed by the emperor: one in Meyaco, of the fathers of the Society; a second in Yendo, of the Franciscan fathers; and a third in Ozaca, of the Society. All the rest were practically in concealment, and had license only from the tonos or kings. The emperor, though he knew this, paid little attention to the matter. The fathers, however, were able to say that father Fray Alonso de Mena had visited the emperor, and had received license from him for the stay in Japan of the rest of the fathers. Still, thinking that they might do well to appear before the emperor, they decided to follow the suggestion of the tono, and father Fray Francisco de Morales went directly to visit him and was kindly received. Before fatherFray Francisco returned, the tono gave commands that all the Christians should recant, and exiled those who refused to obey, confiscating their goods. When this happened, there were in Satzuma only the fathers Fray Joseph de San Jacintho and Fray Jacintho Orfanel. Father Fray Joseph went directly to appear before the old tono, and was received with much apparent courtesy, which was a mere cloak for the evil which he was preparing to execute. The father also desired to go to visit the young tono, but was advised that he could do no good; and therefore he went from village to village, strengthening and encouraging the converts. He and father Fray Jacintho, happening to be both at once within the convent, the governor forbade the religious to leave the church, and prohibited the Christians from going to it, hoping thus to prevent the religious from receiving any support. There was only one half-leprous boy, named Juan, who succored them at this time. When he went to buy what they needed, the people paid no attention to his coming and going, because of his being afflicted in this way.]
Chapter LXVIIThe election as provincial of father Fray Baltasar Fort, the martyrdom of the holy Leon, and events in the province.
In April, 1608, the electors, assembled in the convent of Sancto Domingo at Manila, chose as provincial father Fray Baltasar Fort, minister of the holy gospel in the province of Pangasinan. He was by habit and profession a son of the convent of San Estevan at Salamanca, and adopted into that of the Preachers in Valencia, his native land, whence he came to this province in the year 1602. He was at this time prior of the convent. He was of a character such that all necessary qualities for so high an office were united in him; and hence his election was very agreeable to all, both religious and lay, because he was greatly loved and reverenced by all—not only of his own religious order, but also of the others. In this chapter were accepted the houses which had been newly formed in Japon, Pangasinan, and Nueva Segovia, an account of which has been given in the two preceding chapters. What had been at other times ordained and commanded was recalled to mind—namely, that in our conversations we should speak constantly of God, a subject which is never exhausted, is never wearisome to a good man, is edifying to all, and keeps the religious in the fulfilment of the obligations that belong to their estate.[At this time the fathers who were laboring for the good of the natives of Japon had a joyful day in seeing the martyrdom of a person who had beenbrought to the faith, instructed, and baptized by their ministry; and in whom the faith had struck so deep roots that he yielded fruit an hundred fold, according to the gospel, by suffering martyrdom within four months after becoming a Christian. Having been baptized on July 22, 1608, he was decapitated for his confession of faith on the seventeenth of November in the same year, in the kingdom of Satzuma, his native country. There were laws of the emperor, and also of the actual king of that region, that no soldier or person of rank should be baptized, since it was believed that the strength of these persons would be weakened if they gave up their obligations to those deities from whom victory was expected. In spite of this law, many soldiers and persons of rank were baptized, among them Xichiyemon, a youth of high rank. He received baptism from the hands of father Fray Joseph de San Jacintho, who warned him of the tumult which his baptism would arouse, and of the destruction of his soul which would follow if he were to renounce his baptism. He was so determined and courageous that the father baptized him by the name of Leon. His devotion was such that his conversion could not long be hidden; and, when it was known, the valiant Leon was obliged to resist the supplications of his superior officers, his friends, and his relatives, who represented to him the shame which he would bring upon his family if he should die by the hands of the executioner. This is a thing above measure infamous in Japon, because all malefactors of rank who are condemned to death cut open their own abdomens, and wound their bowels with their own knives [catanas], and thus kill themselves, that they maynot die at the hands of another.”52His obligations to his wife and children, and his duties of obedience as a soldier, were insisted upon; but he remained resolved to die as a Christian, not taking his own life, but offering it. He was not imprisoned, and visited his spiritual father, Fray Juan Joseph de San Jacintho, in a little village a quarter of a legua from Firaça. At the appointed time he dressed himself in new white clothes, washed his head, and gird on two swords. He then went to the cross-roads where he was to suffer, and died with a rosary in his hand and a little picture of the descent from the cross on his bosom. His holy body was exhumed by the Christians, and was kept by the fathers of St. Dominic, who afterward, when they were driven from the country, took it with them to Manila and placed it in the chapel of the relics. The tyrant commanded that Leon’s wife and eldest son should suffer death, because they had been unable to persuade him to recant. Pablo, Leon’s friend, who was accused at the same time, was not so happy as he, but was merely banished from the kingdom of Satzuma.On the eleventh of April in this year (i.e., 1609) there arrived at Manila some religious from the number of those who were brought from España to this province by father Fray Gabriel de Quiroga. He died on the voyage before he reached Mexico, and most of the others were scattered, and remained in Nueva España. Father Fray Gabriel was a son of our convent at Ocaña. He was a great preacher, and had come to this province in 1594. He was inthe ministry to the Chinese; being unable to learn the language on account of his advanced age, and being in ill health, he returned to España. Here he felt scruples at having left the province of the Philippinas, and asked permission of the most reverend general to return to it with a company of religious. In 1607 he gathered a company in Sevilla, but was unable to come for lack of a fleet. Later in the same year, learning that six pataches were being prepared for the voyage, he arranged to reassemble the religious and to take them in these vessels, though he had already been appointed bishop of Caceres. He quickly got together thirty associates, taking the risk of sailing in December. The storms were so furious, and the asthma from which the bishop suffered was so severe, that he departed this life on the way. Of all those who came with him only eight completed the voyage which they had begun.The success of the religious in Satzuma during the six years which they had spent in that kingdom aroused the tono, who was persuaded by the devil and his servants the bonzes to expel the fathers from his country. The case of the holy martyr Leon contributed to influence the tono. It was said in that kingdom that no one ever failed to do what his lords commanded him, and hence such disobedience as that of Leon was regarded as dangerous to the state. The bonzes particularly were bitter against the Christians, who despised the deity whom they worshiped.53All the cases of misfortune and all the downfalls which had happened to Christian princeswithin a few years were referred to their belief, although the misfortunes of the heathen princes had been much more numerous. As the king of Satzuma was at this time actually preparing for a war of conquest against the islands of the Leuquios,54he was greatly impressed by these reasonings. He was also disgusted because no vessels had come from Manila to this country, the desire for trade having been his chief object in sending for religious. The king of Satzuma sought for some pretext for expelling the father, without finding any. In the month of August, he sent word to them that the emperor complained because the Spanish religious in his country had never appeared before him. This was only a pretext to get the religious out of the country. There were at that time in all Japan, outside of Nangasaqui, not more than three churches licensed by the emperor: one in Meyaco, of the fathers of the Society; a second in Yendo, of the Franciscan fathers; and a third in Ozaca, of the Society. All the rest were practically in concealment, and had license only from the tonos or kings. The emperor, though he knew this, paid little attention to the matter. The fathers, however, were able to say that father Fray Alonso de Mena had visited the emperor, and had received license from him for the stay in Japan of the rest of the fathers. Still, thinking that they might do well to appear before the emperor, they decided to follow the suggestion of the tono, and father Fray Francisco de Morales went directly to visit him and was kindly received. Before fatherFray Francisco returned, the tono gave commands that all the Christians should recant, and exiled those who refused to obey, confiscating their goods. When this happened, there were in Satzuma only the fathers Fray Joseph de San Jacintho and Fray Jacintho Orfanel. Father Fray Joseph went directly to appear before the old tono, and was received with much apparent courtesy, which was a mere cloak for the evil which he was preparing to execute. The father also desired to go to visit the young tono, but was advised that he could do no good; and therefore he went from village to village, strengthening and encouraging the converts. He and father Fray Jacintho, happening to be both at once within the convent, the governor forbade the religious to leave the church, and prohibited the Christians from going to it, hoping thus to prevent the religious from receiving any support. There was only one half-leprous boy, named Juan, who succored them at this time. When he went to buy what they needed, the people paid no attention to his coming and going, because of his being afflicted in this way.]
In April, 1608, the electors, assembled in the convent of Sancto Domingo at Manila, chose as provincial father Fray Baltasar Fort, minister of the holy gospel in the province of Pangasinan. He was by habit and profession a son of the convent of San Estevan at Salamanca, and adopted into that of the Preachers in Valencia, his native land, whence he came to this province in the year 1602. He was at this time prior of the convent. He was of a character such that all necessary qualities for so high an office were united in him; and hence his election was very agreeable to all, both religious and lay, because he was greatly loved and reverenced by all—not only of his own religious order, but also of the others. In this chapter were accepted the houses which had been newly formed in Japon, Pangasinan, and Nueva Segovia, an account of which has been given in the two preceding chapters. What had been at other times ordained and commanded was recalled to mind—namely, that in our conversations we should speak constantly of God, a subject which is never exhausted, is never wearisome to a good man, is edifying to all, and keeps the religious in the fulfilment of the obligations that belong to their estate.
[At this time the fathers who were laboring for the good of the natives of Japon had a joyful day in seeing the martyrdom of a person who had beenbrought to the faith, instructed, and baptized by their ministry; and in whom the faith had struck so deep roots that he yielded fruit an hundred fold, according to the gospel, by suffering martyrdom within four months after becoming a Christian. Having been baptized on July 22, 1608, he was decapitated for his confession of faith on the seventeenth of November in the same year, in the kingdom of Satzuma, his native country. There were laws of the emperor, and also of the actual king of that region, that no soldier or person of rank should be baptized, since it was believed that the strength of these persons would be weakened if they gave up their obligations to those deities from whom victory was expected. In spite of this law, many soldiers and persons of rank were baptized, among them Xichiyemon, a youth of high rank. He received baptism from the hands of father Fray Joseph de San Jacintho, who warned him of the tumult which his baptism would arouse, and of the destruction of his soul which would follow if he were to renounce his baptism. He was so determined and courageous that the father baptized him by the name of Leon. His devotion was such that his conversion could not long be hidden; and, when it was known, the valiant Leon was obliged to resist the supplications of his superior officers, his friends, and his relatives, who represented to him the shame which he would bring upon his family if he should die by the hands of the executioner. This is a thing above measure infamous in Japon, because all malefactors of rank who are condemned to death cut open their own abdomens, and wound their bowels with their own knives [catanas], and thus kill themselves, that they maynot die at the hands of another.”52His obligations to his wife and children, and his duties of obedience as a soldier, were insisted upon; but he remained resolved to die as a Christian, not taking his own life, but offering it. He was not imprisoned, and visited his spiritual father, Fray Juan Joseph de San Jacintho, in a little village a quarter of a legua from Firaça. At the appointed time he dressed himself in new white clothes, washed his head, and gird on two swords. He then went to the cross-roads where he was to suffer, and died with a rosary in his hand and a little picture of the descent from the cross on his bosom. His holy body was exhumed by the Christians, and was kept by the fathers of St. Dominic, who afterward, when they were driven from the country, took it with them to Manila and placed it in the chapel of the relics. The tyrant commanded that Leon’s wife and eldest son should suffer death, because they had been unable to persuade him to recant. Pablo, Leon’s friend, who was accused at the same time, was not so happy as he, but was merely banished from the kingdom of Satzuma.
On the eleventh of April in this year (i.e., 1609) there arrived at Manila some religious from the number of those who were brought from España to this province by father Fray Gabriel de Quiroga. He died on the voyage before he reached Mexico, and most of the others were scattered, and remained in Nueva España. Father Fray Gabriel was a son of our convent at Ocaña. He was a great preacher, and had come to this province in 1594. He was inthe ministry to the Chinese; being unable to learn the language on account of his advanced age, and being in ill health, he returned to España. Here he felt scruples at having left the province of the Philippinas, and asked permission of the most reverend general to return to it with a company of religious. In 1607 he gathered a company in Sevilla, but was unable to come for lack of a fleet. Later in the same year, learning that six pataches were being prepared for the voyage, he arranged to reassemble the religious and to take them in these vessels, though he had already been appointed bishop of Caceres. He quickly got together thirty associates, taking the risk of sailing in December. The storms were so furious, and the asthma from which the bishop suffered was so severe, that he departed this life on the way. Of all those who came with him only eight completed the voyage which they had begun.
The success of the religious in Satzuma during the six years which they had spent in that kingdom aroused the tono, who was persuaded by the devil and his servants the bonzes to expel the fathers from his country. The case of the holy martyr Leon contributed to influence the tono. It was said in that kingdom that no one ever failed to do what his lords commanded him, and hence such disobedience as that of Leon was regarded as dangerous to the state. The bonzes particularly were bitter against the Christians, who despised the deity whom they worshiped.53All the cases of misfortune and all the downfalls which had happened to Christian princeswithin a few years were referred to their belief, although the misfortunes of the heathen princes had been much more numerous. As the king of Satzuma was at this time actually preparing for a war of conquest against the islands of the Leuquios,54he was greatly impressed by these reasonings. He was also disgusted because no vessels had come from Manila to this country, the desire for trade having been his chief object in sending for religious. The king of Satzuma sought for some pretext for expelling the father, without finding any. In the month of August, he sent word to them that the emperor complained because the Spanish religious in his country had never appeared before him. This was only a pretext to get the religious out of the country. There were at that time in all Japan, outside of Nangasaqui, not more than three churches licensed by the emperor: one in Meyaco, of the fathers of the Society; a second in Yendo, of the Franciscan fathers; and a third in Ozaca, of the Society. All the rest were practically in concealment, and had license only from the tonos or kings. The emperor, though he knew this, paid little attention to the matter. The fathers, however, were able to say that father Fray Alonso de Mena had visited the emperor, and had received license from him for the stay in Japan of the rest of the fathers. Still, thinking that they might do well to appear before the emperor, they decided to follow the suggestion of the tono, and father Fray Francisco de Morales went directly to visit him and was kindly received. Before fatherFray Francisco returned, the tono gave commands that all the Christians should recant, and exiled those who refused to obey, confiscating their goods. When this happened, there were in Satzuma only the fathers Fray Joseph de San Jacintho and Fray Jacintho Orfanel. Father Fray Joseph went directly to appear before the old tono, and was received with much apparent courtesy, which was a mere cloak for the evil which he was preparing to execute. The father also desired to go to visit the young tono, but was advised that he could do no good; and therefore he went from village to village, strengthening and encouraging the converts. He and father Fray Jacintho, happening to be both at once within the convent, the governor forbade the religious to leave the church, and prohibited the Christians from going to it, hoping thus to prevent the religious from receiving any support. There was only one half-leprous boy, named Juan, who succored them at this time. When he went to buy what they needed, the people paid no attention to his coming and going, because of his being afflicted in this way.]