were accustomed to report themselves to the Japanese authorities as not Christians, but Dutchmen. All who refused to conform to the national worship were deprived of their employments, and driven out to live as they could among the barren mountains. The seafaring people had been mostly Catholics, but no Catholic was henceforth to be permitted to sail on board any ship. So successful were these means, that although when Gysbert first visited Nagasaki, in 1626, it was said to contain forty thousand native Christians, when he left it, in 1629, there was not one who admitted himself to be such. In the midst of these martyrdoms the Jesuits were called upon to suffer still severer torments, in new attacks upon their policy and conduct in Japan, published throughout Europe. Father Collado, a Dominican, for some time resident at Nagasaki, who returned to Europe in 1622, was known to have gone home charged with accusations against the Jesuits; by way of answer to which a memorial was transmitted, prepared by the provincial Father Pacheco, who, four years after, himself suffered martyrdom at the stake. Nor was Collado their only assailant. Among those arrested in 1622 was Father Sotelo, that same enterprising Franciscan of whom already we have had occasion to make mention. Insisting upon his character of legate from the Pope, he had disobeyed the orders of his superiors, had sailed from New Spain to Manila, and had contrived to get a passage thence to Nagasaki, in a Chinese vessel, under the character of a merchant. But the captain detected and betrayed him; he was immediately arrested and thrown into prison, and in 1624 was put to death. In 1628 there was published at Madrid what purported to be a letter from Sotelo to Pope Urban VIII, written in Latin, dated just before his martyrdom, and containing, under the form of a narrative of his own proceedings, a violent attack upon the Jesuits, and their conduct in Japan. Not liking to be thus attacked as it were by a martyr from his grave, they denied its authenticity. A memorial of Collado, printed in 1633, reiterated the same charges, to most of which it must be admitted that the replies made on behalf of the Jesuits are entirely satisfactory[112].