Chapter XXIVA mission sent by the province to Japon, and the result of it[Though the province rejoiced in having so many glorious martyrs, it was grieved to see the preachers of the holy gospel in Japon come to an end, for without them it was impossible for the faith to be continued. These true sons of our father St. Dominic strove therefore to fill up the number of those who, after having fought valorously, had departed to heaven with the crown of martyrdom. The projectwas one of great difficulty. The law directed that not only the preachers should be burnt to death, but that all those who brought them should suffer the like penalty, and that the vessels and cargo should be confiscated. The Dutch and English heretics watched with great care to see if any religious attempted to enter the kingdom. The emperor decreed that a registry should be kept of all on board the vessels which came to the kingdom. And finally there were many, even in Catholic countries, who for the sake of trade with Japon endeavored to prevent the religious from going to that country. The commerce of that kingdom with the Philippinas Islands had been almost destroyed, so that the very archbishop himself endeavored to prevent preachers from going from these islands to Japon. They were even more rigorous in Macan. But the holy martyrs from their prisons sent back calls for religious to aid the Japanese in their extreme spiritual need. Hence in the year 1623 the superiors of three religious orders determined to buy a ship, and to give large pay to the pilot and the sailors to take the religious to Japon. The risk of death was great in Japon, and scarcely less in these islands, because the voyage was contrary to the will and the command of the governor. Finally, ten priests were embarked—four from our order, four Franciscans, and two Augustinian Recollects. Many obstacles were placed in the way of the journey, but the voyage finally took place. The province sent of its best: father Fray Diego de Rivera,26a son of the convent of San Pablo at Cordovawho was at the time teaching theology, as he had done for many years in the college in Manila; father Fray Domingo de Erquicia, who was at that time the principal preacher in Manila; father Fray Lucas del Espiritu Sancto, lecturer in arts in the aforesaid college; and father Fray Luis Beltran or Exarch, minister to the Chinese and the Indians. They suffered much on the voyage. They followed the course by the Babuyanes and the islands of the Lequios, from which they were driven by a storm to the coast of China, where they took on water and wood at a point named Sombor. They tried to make port to get fresh ship-stores, but were attacked by the Chinese. Father Fray Diego de Ribera was shot in the leg, by accident, by one of his own men, and finally died. On the nineteenth of June they landed in Satzuma, and were directed to go to Nangasaqui. They immediately set about learning the language, and had been there but a short time when the emperor issued a decree expelling all the Spaniards who had come to Japon from Manila. The fathers pretended to return to Macan, but left the vessel to come back secretly to Nangasaqui. The persecution was going on, seventy persons being martyred in 1623—among them father Fray Francisco Galvez,27a Franciscan; and Father Geronimo de los Angeles, a Jesuit. Father Fray Pedro Bazquez was taken prisoner; and,as the other fathers had not yet learned the language, all the labors of the Dominican order fell upon father Fray Domingo Castellet. The fathers encouraged the Japanese, a number of whom confessed bravely and suffered death by burning, among them being some of noble birth. The accounts of matters in Japon during this period are drawn in the main from the letters of father Fray Domingo de Erquicia. The fathers were obliged to be most secret, to go from house to house by night, and to expose themselves to cold and snow. What happened to this father and his companion was not known here until August in this year 1626. We turn from the account of the works of these fathers to give a narrative of the experience of some who had been in Japon longer, and who had thus far escaped martyrdom. One was Fray Pedro Vasquez, a son of the convent of Nuestra Señora de Atocha at Madrid; and the other Fray Domingo Castellet, a son of the convent of Sancta Catalina Martir at Barcelona. As the persecution advanced, the Portuguese who lived in the kingdom were expelled from it.]
Chapter XXIVA mission sent by the province to Japon, and the result of it[Though the province rejoiced in having so many glorious martyrs, it was grieved to see the preachers of the holy gospel in Japon come to an end, for without them it was impossible for the faith to be continued. These true sons of our father St. Dominic strove therefore to fill up the number of those who, after having fought valorously, had departed to heaven with the crown of martyrdom. The projectwas one of great difficulty. The law directed that not only the preachers should be burnt to death, but that all those who brought them should suffer the like penalty, and that the vessels and cargo should be confiscated. The Dutch and English heretics watched with great care to see if any religious attempted to enter the kingdom. The emperor decreed that a registry should be kept of all on board the vessels which came to the kingdom. And finally there were many, even in Catholic countries, who for the sake of trade with Japon endeavored to prevent the religious from going to that country. The commerce of that kingdom with the Philippinas Islands had been almost destroyed, so that the very archbishop himself endeavored to prevent preachers from going from these islands to Japon. They were even more rigorous in Macan. But the holy martyrs from their prisons sent back calls for religious to aid the Japanese in their extreme spiritual need. Hence in the year 1623 the superiors of three religious orders determined to buy a ship, and to give large pay to the pilot and the sailors to take the religious to Japon. The risk of death was great in Japon, and scarcely less in these islands, because the voyage was contrary to the will and the command of the governor. Finally, ten priests were embarked—four from our order, four Franciscans, and two Augustinian Recollects. Many obstacles were placed in the way of the journey, but the voyage finally took place. The province sent of its best: father Fray Diego de Rivera,26a son of the convent of San Pablo at Cordovawho was at the time teaching theology, as he had done for many years in the college in Manila; father Fray Domingo de Erquicia, who was at that time the principal preacher in Manila; father Fray Lucas del Espiritu Sancto, lecturer in arts in the aforesaid college; and father Fray Luis Beltran or Exarch, minister to the Chinese and the Indians. They suffered much on the voyage. They followed the course by the Babuyanes and the islands of the Lequios, from which they were driven by a storm to the coast of China, where they took on water and wood at a point named Sombor. They tried to make port to get fresh ship-stores, but were attacked by the Chinese. Father Fray Diego de Ribera was shot in the leg, by accident, by one of his own men, and finally died. On the nineteenth of June they landed in Satzuma, and were directed to go to Nangasaqui. They immediately set about learning the language, and had been there but a short time when the emperor issued a decree expelling all the Spaniards who had come to Japon from Manila. The fathers pretended to return to Macan, but left the vessel to come back secretly to Nangasaqui. The persecution was going on, seventy persons being martyred in 1623—among them father Fray Francisco Galvez,27a Franciscan; and Father Geronimo de los Angeles, a Jesuit. Father Fray Pedro Bazquez was taken prisoner; and,as the other fathers had not yet learned the language, all the labors of the Dominican order fell upon father Fray Domingo Castellet. The fathers encouraged the Japanese, a number of whom confessed bravely and suffered death by burning, among them being some of noble birth. The accounts of matters in Japon during this period are drawn in the main from the letters of father Fray Domingo de Erquicia. The fathers were obliged to be most secret, to go from house to house by night, and to expose themselves to cold and snow. What happened to this father and his companion was not known here until August in this year 1626. We turn from the account of the works of these fathers to give a narrative of the experience of some who had been in Japon longer, and who had thus far escaped martyrdom. One was Fray Pedro Vasquez, a son of the convent of Nuestra Señora de Atocha at Madrid; and the other Fray Domingo Castellet, a son of the convent of Sancta Catalina Martir at Barcelona. As the persecution advanced, the Portuguese who lived in the kingdom were expelled from it.]
Chapter XXIVA mission sent by the province to Japon, and the result of it[Though the province rejoiced in having so many glorious martyrs, it was grieved to see the preachers of the holy gospel in Japon come to an end, for without them it was impossible for the faith to be continued. These true sons of our father St. Dominic strove therefore to fill up the number of those who, after having fought valorously, had departed to heaven with the crown of martyrdom. The projectwas one of great difficulty. The law directed that not only the preachers should be burnt to death, but that all those who brought them should suffer the like penalty, and that the vessels and cargo should be confiscated. The Dutch and English heretics watched with great care to see if any religious attempted to enter the kingdom. The emperor decreed that a registry should be kept of all on board the vessels which came to the kingdom. And finally there were many, even in Catholic countries, who for the sake of trade with Japon endeavored to prevent the religious from going to that country. The commerce of that kingdom with the Philippinas Islands had been almost destroyed, so that the very archbishop himself endeavored to prevent preachers from going from these islands to Japon. They were even more rigorous in Macan. But the holy martyrs from their prisons sent back calls for religious to aid the Japanese in their extreme spiritual need. Hence in the year 1623 the superiors of three religious orders determined to buy a ship, and to give large pay to the pilot and the sailors to take the religious to Japon. The risk of death was great in Japon, and scarcely less in these islands, because the voyage was contrary to the will and the command of the governor. Finally, ten priests were embarked—four from our order, four Franciscans, and two Augustinian Recollects. Many obstacles were placed in the way of the journey, but the voyage finally took place. The province sent of its best: father Fray Diego de Rivera,26a son of the convent of San Pablo at Cordovawho was at the time teaching theology, as he had done for many years in the college in Manila; father Fray Domingo de Erquicia, who was at that time the principal preacher in Manila; father Fray Lucas del Espiritu Sancto, lecturer in arts in the aforesaid college; and father Fray Luis Beltran or Exarch, minister to the Chinese and the Indians. They suffered much on the voyage. They followed the course by the Babuyanes and the islands of the Lequios, from which they were driven by a storm to the coast of China, where they took on water and wood at a point named Sombor. They tried to make port to get fresh ship-stores, but were attacked by the Chinese. Father Fray Diego de Ribera was shot in the leg, by accident, by one of his own men, and finally died. On the nineteenth of June they landed in Satzuma, and were directed to go to Nangasaqui. They immediately set about learning the language, and had been there but a short time when the emperor issued a decree expelling all the Spaniards who had come to Japon from Manila. The fathers pretended to return to Macan, but left the vessel to come back secretly to Nangasaqui. The persecution was going on, seventy persons being martyred in 1623—among them father Fray Francisco Galvez,27a Franciscan; and Father Geronimo de los Angeles, a Jesuit. Father Fray Pedro Bazquez was taken prisoner; and,as the other fathers had not yet learned the language, all the labors of the Dominican order fell upon father Fray Domingo Castellet. The fathers encouraged the Japanese, a number of whom confessed bravely and suffered death by burning, among them being some of noble birth. The accounts of matters in Japon during this period are drawn in the main from the letters of father Fray Domingo de Erquicia. The fathers were obliged to be most secret, to go from house to house by night, and to expose themselves to cold and snow. What happened to this father and his companion was not known here until August in this year 1626. We turn from the account of the works of these fathers to give a narrative of the experience of some who had been in Japon longer, and who had thus far escaped martyrdom. One was Fray Pedro Vasquez, a son of the convent of Nuestra Señora de Atocha at Madrid; and the other Fray Domingo Castellet, a son of the convent of Sancta Catalina Martir at Barcelona. As the persecution advanced, the Portuguese who lived in the kingdom were expelled from it.]
Chapter XXIVA mission sent by the province to Japon, and the result of it[Though the province rejoiced in having so many glorious martyrs, it was grieved to see the preachers of the holy gospel in Japon come to an end, for without them it was impossible for the faith to be continued. These true sons of our father St. Dominic strove therefore to fill up the number of those who, after having fought valorously, had departed to heaven with the crown of martyrdom. The projectwas one of great difficulty. The law directed that not only the preachers should be burnt to death, but that all those who brought them should suffer the like penalty, and that the vessels and cargo should be confiscated. The Dutch and English heretics watched with great care to see if any religious attempted to enter the kingdom. The emperor decreed that a registry should be kept of all on board the vessels which came to the kingdom. And finally there were many, even in Catholic countries, who for the sake of trade with Japon endeavored to prevent the religious from going to that country. The commerce of that kingdom with the Philippinas Islands had been almost destroyed, so that the very archbishop himself endeavored to prevent preachers from going from these islands to Japon. They were even more rigorous in Macan. But the holy martyrs from their prisons sent back calls for religious to aid the Japanese in their extreme spiritual need. Hence in the year 1623 the superiors of three religious orders determined to buy a ship, and to give large pay to the pilot and the sailors to take the religious to Japon. The risk of death was great in Japon, and scarcely less in these islands, because the voyage was contrary to the will and the command of the governor. Finally, ten priests were embarked—four from our order, four Franciscans, and two Augustinian Recollects. Many obstacles were placed in the way of the journey, but the voyage finally took place. The province sent of its best: father Fray Diego de Rivera,26a son of the convent of San Pablo at Cordovawho was at the time teaching theology, as he had done for many years in the college in Manila; father Fray Domingo de Erquicia, who was at that time the principal preacher in Manila; father Fray Lucas del Espiritu Sancto, lecturer in arts in the aforesaid college; and father Fray Luis Beltran or Exarch, minister to the Chinese and the Indians. They suffered much on the voyage. They followed the course by the Babuyanes and the islands of the Lequios, from which they were driven by a storm to the coast of China, where they took on water and wood at a point named Sombor. They tried to make port to get fresh ship-stores, but were attacked by the Chinese. Father Fray Diego de Ribera was shot in the leg, by accident, by one of his own men, and finally died. On the nineteenth of June they landed in Satzuma, and were directed to go to Nangasaqui. They immediately set about learning the language, and had been there but a short time when the emperor issued a decree expelling all the Spaniards who had come to Japon from Manila. The fathers pretended to return to Macan, but left the vessel to come back secretly to Nangasaqui. The persecution was going on, seventy persons being martyred in 1623—among them father Fray Francisco Galvez,27a Franciscan; and Father Geronimo de los Angeles, a Jesuit. Father Fray Pedro Bazquez was taken prisoner; and,as the other fathers had not yet learned the language, all the labors of the Dominican order fell upon father Fray Domingo Castellet. The fathers encouraged the Japanese, a number of whom confessed bravely and suffered death by burning, among them being some of noble birth. The accounts of matters in Japon during this period are drawn in the main from the letters of father Fray Domingo de Erquicia. The fathers were obliged to be most secret, to go from house to house by night, and to expose themselves to cold and snow. What happened to this father and his companion was not known here until August in this year 1626. We turn from the account of the works of these fathers to give a narrative of the experience of some who had been in Japon longer, and who had thus far escaped martyrdom. One was Fray Pedro Vasquez, a son of the convent of Nuestra Señora de Atocha at Madrid; and the other Fray Domingo Castellet, a son of the convent of Sancta Catalina Martir at Barcelona. As the persecution advanced, the Portuguese who lived in the kingdom were expelled from it.]
Chapter XXIVA mission sent by the province to Japon, and the result of it[Though the province rejoiced in having so many glorious martyrs, it was grieved to see the preachers of the holy gospel in Japon come to an end, for without them it was impossible for the faith to be continued. These true sons of our father St. Dominic strove therefore to fill up the number of those who, after having fought valorously, had departed to heaven with the crown of martyrdom. The projectwas one of great difficulty. The law directed that not only the preachers should be burnt to death, but that all those who brought them should suffer the like penalty, and that the vessels and cargo should be confiscated. The Dutch and English heretics watched with great care to see if any religious attempted to enter the kingdom. The emperor decreed that a registry should be kept of all on board the vessels which came to the kingdom. And finally there were many, even in Catholic countries, who for the sake of trade with Japon endeavored to prevent the religious from going to that country. The commerce of that kingdom with the Philippinas Islands had been almost destroyed, so that the very archbishop himself endeavored to prevent preachers from going from these islands to Japon. They were even more rigorous in Macan. But the holy martyrs from their prisons sent back calls for religious to aid the Japanese in their extreme spiritual need. Hence in the year 1623 the superiors of three religious orders determined to buy a ship, and to give large pay to the pilot and the sailors to take the religious to Japon. The risk of death was great in Japon, and scarcely less in these islands, because the voyage was contrary to the will and the command of the governor. Finally, ten priests were embarked—four from our order, four Franciscans, and two Augustinian Recollects. Many obstacles were placed in the way of the journey, but the voyage finally took place. The province sent of its best: father Fray Diego de Rivera,26a son of the convent of San Pablo at Cordovawho was at the time teaching theology, as he had done for many years in the college in Manila; father Fray Domingo de Erquicia, who was at that time the principal preacher in Manila; father Fray Lucas del Espiritu Sancto, lecturer in arts in the aforesaid college; and father Fray Luis Beltran or Exarch, minister to the Chinese and the Indians. They suffered much on the voyage. They followed the course by the Babuyanes and the islands of the Lequios, from which they were driven by a storm to the coast of China, where they took on water and wood at a point named Sombor. They tried to make port to get fresh ship-stores, but were attacked by the Chinese. Father Fray Diego de Ribera was shot in the leg, by accident, by one of his own men, and finally died. On the nineteenth of June they landed in Satzuma, and were directed to go to Nangasaqui. They immediately set about learning the language, and had been there but a short time when the emperor issued a decree expelling all the Spaniards who had come to Japon from Manila. The fathers pretended to return to Macan, but left the vessel to come back secretly to Nangasaqui. The persecution was going on, seventy persons being martyred in 1623—among them father Fray Francisco Galvez,27a Franciscan; and Father Geronimo de los Angeles, a Jesuit. Father Fray Pedro Bazquez was taken prisoner; and,as the other fathers had not yet learned the language, all the labors of the Dominican order fell upon father Fray Domingo Castellet. The fathers encouraged the Japanese, a number of whom confessed bravely and suffered death by burning, among them being some of noble birth. The accounts of matters in Japon during this period are drawn in the main from the letters of father Fray Domingo de Erquicia. The fathers were obliged to be most secret, to go from house to house by night, and to expose themselves to cold and snow. What happened to this father and his companion was not known here until August in this year 1626. We turn from the account of the works of these fathers to give a narrative of the experience of some who had been in Japon longer, and who had thus far escaped martyrdom. One was Fray Pedro Vasquez, a son of the convent of Nuestra Señora de Atocha at Madrid; and the other Fray Domingo Castellet, a son of the convent of Sancta Catalina Martir at Barcelona. As the persecution advanced, the Portuguese who lived in the kingdom were expelled from it.]
Chapter XXIVA mission sent by the province to Japon, and the result of it
[Though the province rejoiced in having so many glorious martyrs, it was grieved to see the preachers of the holy gospel in Japon come to an end, for without them it was impossible for the faith to be continued. These true sons of our father St. Dominic strove therefore to fill up the number of those who, after having fought valorously, had departed to heaven with the crown of martyrdom. The projectwas one of great difficulty. The law directed that not only the preachers should be burnt to death, but that all those who brought them should suffer the like penalty, and that the vessels and cargo should be confiscated. The Dutch and English heretics watched with great care to see if any religious attempted to enter the kingdom. The emperor decreed that a registry should be kept of all on board the vessels which came to the kingdom. And finally there were many, even in Catholic countries, who for the sake of trade with Japon endeavored to prevent the religious from going to that country. The commerce of that kingdom with the Philippinas Islands had been almost destroyed, so that the very archbishop himself endeavored to prevent preachers from going from these islands to Japon. They were even more rigorous in Macan. But the holy martyrs from their prisons sent back calls for religious to aid the Japanese in their extreme spiritual need. Hence in the year 1623 the superiors of three religious orders determined to buy a ship, and to give large pay to the pilot and the sailors to take the religious to Japon. The risk of death was great in Japon, and scarcely less in these islands, because the voyage was contrary to the will and the command of the governor. Finally, ten priests were embarked—four from our order, four Franciscans, and two Augustinian Recollects. Many obstacles were placed in the way of the journey, but the voyage finally took place. The province sent of its best: father Fray Diego de Rivera,26a son of the convent of San Pablo at Cordovawho was at the time teaching theology, as he had done for many years in the college in Manila; father Fray Domingo de Erquicia, who was at that time the principal preacher in Manila; father Fray Lucas del Espiritu Sancto, lecturer in arts in the aforesaid college; and father Fray Luis Beltran or Exarch, minister to the Chinese and the Indians. They suffered much on the voyage. They followed the course by the Babuyanes and the islands of the Lequios, from which they were driven by a storm to the coast of China, where they took on water and wood at a point named Sombor. They tried to make port to get fresh ship-stores, but were attacked by the Chinese. Father Fray Diego de Ribera was shot in the leg, by accident, by one of his own men, and finally died. On the nineteenth of June they landed in Satzuma, and were directed to go to Nangasaqui. They immediately set about learning the language, and had been there but a short time when the emperor issued a decree expelling all the Spaniards who had come to Japon from Manila. The fathers pretended to return to Macan, but left the vessel to come back secretly to Nangasaqui. The persecution was going on, seventy persons being martyred in 1623—among them father Fray Francisco Galvez,27a Franciscan; and Father Geronimo de los Angeles, a Jesuit. Father Fray Pedro Bazquez was taken prisoner; and,as the other fathers had not yet learned the language, all the labors of the Dominican order fell upon father Fray Domingo Castellet. The fathers encouraged the Japanese, a number of whom confessed bravely and suffered death by burning, among them being some of noble birth. The accounts of matters in Japon during this period are drawn in the main from the letters of father Fray Domingo de Erquicia. The fathers were obliged to be most secret, to go from house to house by night, and to expose themselves to cold and snow. What happened to this father and his companion was not known here until August in this year 1626. We turn from the account of the works of these fathers to give a narrative of the experience of some who had been in Japon longer, and who had thus far escaped martyrdom. One was Fray Pedro Vasquez, a son of the convent of Nuestra Señora de Atocha at Madrid; and the other Fray Domingo Castellet, a son of the convent of Sancta Catalina Martir at Barcelona. As the persecution advanced, the Portuguese who lived in the kingdom were expelled from it.]
[Though the province rejoiced in having so many glorious martyrs, it was grieved to see the preachers of the holy gospel in Japon come to an end, for without them it was impossible for the faith to be continued. These true sons of our father St. Dominic strove therefore to fill up the number of those who, after having fought valorously, had departed to heaven with the crown of martyrdom. The projectwas one of great difficulty. The law directed that not only the preachers should be burnt to death, but that all those who brought them should suffer the like penalty, and that the vessels and cargo should be confiscated. The Dutch and English heretics watched with great care to see if any religious attempted to enter the kingdom. The emperor decreed that a registry should be kept of all on board the vessels which came to the kingdom. And finally there were many, even in Catholic countries, who for the sake of trade with Japon endeavored to prevent the religious from going to that country. The commerce of that kingdom with the Philippinas Islands had been almost destroyed, so that the very archbishop himself endeavored to prevent preachers from going from these islands to Japon. They were even more rigorous in Macan. But the holy martyrs from their prisons sent back calls for religious to aid the Japanese in their extreme spiritual need. Hence in the year 1623 the superiors of three religious orders determined to buy a ship, and to give large pay to the pilot and the sailors to take the religious to Japon. The risk of death was great in Japon, and scarcely less in these islands, because the voyage was contrary to the will and the command of the governor. Finally, ten priests were embarked—four from our order, four Franciscans, and two Augustinian Recollects. Many obstacles were placed in the way of the journey, but the voyage finally took place. The province sent of its best: father Fray Diego de Rivera,26a son of the convent of San Pablo at Cordovawho was at the time teaching theology, as he had done for many years in the college in Manila; father Fray Domingo de Erquicia, who was at that time the principal preacher in Manila; father Fray Lucas del Espiritu Sancto, lecturer in arts in the aforesaid college; and father Fray Luis Beltran or Exarch, minister to the Chinese and the Indians. They suffered much on the voyage. They followed the course by the Babuyanes and the islands of the Lequios, from which they were driven by a storm to the coast of China, where they took on water and wood at a point named Sombor. They tried to make port to get fresh ship-stores, but were attacked by the Chinese. Father Fray Diego de Ribera was shot in the leg, by accident, by one of his own men, and finally died. On the nineteenth of June they landed in Satzuma, and were directed to go to Nangasaqui. They immediately set about learning the language, and had been there but a short time when the emperor issued a decree expelling all the Spaniards who had come to Japon from Manila. The fathers pretended to return to Macan, but left the vessel to come back secretly to Nangasaqui. The persecution was going on, seventy persons being martyred in 1623—among them father Fray Francisco Galvez,27a Franciscan; and Father Geronimo de los Angeles, a Jesuit. Father Fray Pedro Bazquez was taken prisoner; and,as the other fathers had not yet learned the language, all the labors of the Dominican order fell upon father Fray Domingo Castellet. The fathers encouraged the Japanese, a number of whom confessed bravely and suffered death by burning, among them being some of noble birth. The accounts of matters in Japon during this period are drawn in the main from the letters of father Fray Domingo de Erquicia. The fathers were obliged to be most secret, to go from house to house by night, and to expose themselves to cold and snow. What happened to this father and his companion was not known here until August in this year 1626. We turn from the account of the works of these fathers to give a narrative of the experience of some who had been in Japon longer, and who had thus far escaped martyrdom. One was Fray Pedro Vasquez, a son of the convent of Nuestra Señora de Atocha at Madrid; and the other Fray Domingo Castellet, a son of the convent of Sancta Catalina Martir at Barcelona. As the persecution advanced, the Portuguese who lived in the kingdom were expelled from it.]