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The Philippine Islands, 1493-1898: Volume 32, 1640: Explorations by early navigators, descriptions of the islands and their peoples, their history and records of the Catholic missions, as related in contemporaneous books and manuscripts, showing the political, economic, commercial and religious conditions of those islands from their earliest relations with European nations to the close of the nineteenth century.Aduarte, Diego

History

The Philippine Islands, 1493-1898: Volume 32, 1640: Explorations by early navigators, descriptions of the islands and their peoples, their history and records of the Catholic missions, as related in contemporaneous books and manuscripts, showing the political, economic, commercial and religious conditions of those islands from their earliest relations with European nations to the close of the nineteenth century.

Name: The Philippine Islands, 1493-1898: Volume 32, 1640: Explorations by early navigators, descriptions of the islands and their peoples, their history and records of the Catholic missions, as related in contemporaneous books and manuscripts, showing the political, economic, commercial and religious conditions of those islands from their earliest relations with European nations to the close of the nineteenth century.
Author: Aduarte, Diego

Aduarte, Diego

Demarcation line of Alexander VI; Missions -- Philippines; Philippines -- Discovery and exploration; Philippines -- History -- Sources

everything necessary for the purpose. The father, unwilling to leave
China, and being afraid that the viceroy had some design against him,
sent in his place a Christian Japanese who understood the mandarin
language very well. He was one of a number who were scattered over
China, and who desired to make their way to a Christian country. He
dressed this man in a religious habit and caused him to pretend to be
ill, so that he might be left quiet in a dark part of the ship. By
the laws of the kingdom the father thus exposed himself to death or
to perpetual imprisonment, which in China is a prolonged death. The
curiosity of the Chinese is such that nothing escapes it. The viceroy,
the mandarins, and all knew of the return of the father, and even knew
where he was lodged; but no disturbance arose, and the authorities
paid no attention to the matter. The father decided to change his
dress, and to assume such a one as was worn by the most honorable of
the natives, who pay great attention to such matters. He permitted
his hair and beard to grow in their manner, as some fathers of the
Society of Jesus have done--who have performed many useful labors
here, as is known throughout Europe. During four months the father
was unable to say mass, having been robbed of what was necessary.]





CHAPTER XLI

Father Fray Angel leaves the city of Ucheo for the town of Fuhan,
trusting solely in God; the success of his journey.


[Father Fray Angel, knowing that there were some Christians in the
village of Fuhan and the province of Funinchiu, decided to set out
thither on foot. He met with no interference on the way. In Fuhan
he found some Christians, and met Father Julio Aleni of the Society
of Jesus. Like father Fray Angel, he was an Italian; and he showed
the father much kindness. Here father Fray Angel made a number
of conversions, and found everything promising for the future of
Christianity in China. The Lord showed the father grace, for, though he
was naturally weak, he received strength for many labors. He begged for
a companion, saying in one of his letters which he wrote from Fuhan,
December 24, 1632: "Laborers! laborers! laborers! for the harvest is
ready and it is great." There was sent him as companion father Fray
Juan Baptista de Morales, a son of the convent of San Pablo de Ezija,
for the province could spare no more.]





CHAPTER XLII

The lives and deaths of fathers Fray Marcos de Saavedra and Fray
Juan Rodriguez

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