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.
Aduarte, Diego
Demarcation line of Alexander VI; Missions -- Philippines; Philippines -- Discovery and exploration; Philippines -- History -- Sources
In this year the order was extended so far throughout these kingdoms
that it had never before reached such limits. Although the number of
the religious of this province is very small, they have taken up a
jurisdiction so extended and so large that, even though many hundreds
and even thousands of companions were to come to their aid, they
would have enough to provide all these with labor, without needing to
seek for or even to accept anything else, all of them being occupied
with that which has already been acquired and gained. For the lack
of ministers, the Indians are still untaught, and remain in their
heathen state; while if they had ministers they would embrace and
follow the law of God, as those have admitted and professed it who
by the favor of heaven have been able to obtain ministers.
[The persecution in Japon was still increasing in intensity and
cruelty. The authorities of Japon now offered a reward of a thousand
taes (which amount to almost as many ducados of Castilla) to anyone
who would reveal the place of hiding of a minister, in addition to full
pardon for all offenses previously committed. Besides this, a new and
dreadful method of execution was devised for the Christians, inasmuch
as their crime was regarded as so vile that the ordinary methods of
execution--decapitation, or burning alive over a slow fire--should
not be used as a punishment for them. The condemned Christians were
hung, head downward, in a pit, in such a manner that they could not
move their bodies, and that the blood ran out of their mouths, noses,
eyes, and ears until they bled to death in horrible torment. [58] In
this way father Fray Domingo de Erquicia was martyred. Father Fray
Jacobo de Sancta Maria, [59] a Japanese by nation, who had assumed
the habit in our convent of Manila, August 15, 1624, was martyred in
this year. He had returned to Japon in 1632. He went by way of the
islands of the Lequios; and the champan in which he traveled with some
Japanese fathers of the Society encountered storms, and was cast upon
the shores of Coria. The sufferings of this voyage were such that his
hair turned gray. At the end of five months he reached Satzuma, where
he labored for about three months. His father, who was a Christian,
was tortured by water until he revealed the place where his son was
hidden; and on the seventeenth of August father Fray Jacobo died,
after three days of torture, by the method of hanging described. In
this year two preachers of our order made their way to Japon. One was
the glorious martyr, father Fray Jacobo; the other was a Sicilian,
a very thorough master of the Chinese language, who was called Fray
Jordan de San Estevan. He had assumed the habit in Sicilia, after
having studied arts and theology in Aragon and Castilla. He barely
escaped capture immediately on his arrival; and the whole crew of
Chinese who had been hired to bring him were executed for the crime
of bringing a priest into the kingdom.
Public-domain text, read in full here on John Shaqi.
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