THE PALME OF CHRISTIAN FORTITVDE. Or the glorious combats of Chri­stians in Iaponia. Taken out of letters of the Society of IESVS from thence. Anno 1624.

Hier. ep. 150.

Triumphus Dei est passio Martyrum, & cruo­ris effusio, & inter tormenta latitia.

God triumphes when Martyrs suffer, and shead their blood, and reioyce in their torments.

With permission of Superiours. Anno 1630.

THE PREFACE.

HEre wrapt vp in a few sheetes of ordinary paper, the Trās­latour offers thee, ò Englād, with a present of inestimable price, with a carkanet of the richest gēmes the Orient euer sent into Europe, Iewells of Iaponian pearle within the sea of persecution, bred of the dew of Diuine grace, infused into soules, that by exact puritie of life, and by magnanimous contempt of all earthly obiects, were euer open to­wards God, and ready to intromit his celestiall influences.

This fortunate and thrice happy Church was primitiuely planted by [Page]the great Indian Apostle S. Xauerius, brought thither by the course of his charity, which had no other bounds but the world; watered by the suc­ceeding labours of the Fathers of the Society of Iesus, the sole worke­men in that holy haruest for many yeares, finally manured also by o­ther Professours of Euangelicall Po­uerty, whom their vnquencheable zeale of soules vrged to passe thi­ther from Europe, ouer many vast worlds of water.

As Religious profession was the parent of these Christians, so by this narration (the theater of their ver­tues) you may see they doe not de­generate but shew thēselues a wor­thy extract of so noble a stock, a ge­nuine offpring of so sacred a plan­tatiō, [Page]a pourtraicture of diuine per­fection corresponding to the high sanctimony of the Patterne. In the course of their liues so enamoured of Pouerty, so inflamed with Chari­ty, so deuoted to voluntary afflictiō of the body, to disclplines, wearing of haire clothes, extraordinary fa­stings, retired praying, dedicating themselues to the teaching of the ig­norant and helping of soules, shine liuely lineaments of more then se­cular sanctity, and assured markes of a Religious spirit superiour to the world. In their deathes they blaze forth rare, diuine, miraculous ex­amples of heroicall fortitude, wher­by the peerlesse lustre of primitiue Martyrdome is renewed in these dayes, to shew the neuer decaying [Page]merit of the pretious Immaculate Blood, in whose shining candour all Martyrs, auncient and recent made white their Triumphall Robes.

The light of the Christian Roman Religion, which from thee, ó Catho­licke Europe, Iaponia receaued, is here returned back againe with interest, & encrease, adorned with glorious victories, which by vertue thereof to the amazement of Infidels ouer Paganisme she hath obtained; by thy Religion, I say, professing and practising veneration of Relickes, Adoration of the Crosse prayer vn­to Saints, deuotion vnto Pardons, hearing of holy Masse, diuine wor­ship of the Venerable Eucharist, Sa­cramental Confession of sinnes, the saying of Angelicall salutations to [Page]the B. Virgin in a set number on beades, finally (to pretermit other points) ioint inuocation of IESVS MARIA euen till the last moment of their sacred breath; This light of Religion to the splēdour of her shi­ning victories improued, she sends thee back, to driue away the dark­nesse of heresy, that ouershads some parte of thy dominions, to discouer the blasphemy of their conceit, who thinke thy Religiō Idolatrous, and to open their eyes, that by the light of new triūphes they may dis­cerne who be the heires of Ancient Truth, and not to doubt, but in that Church is found the light of Aposto­licall Faith, where the vigour of A­postolicall Fortitude by the victory of torments and death to the ouer­throwe [Page]of Idolatrie flameth.

Such barbarous varietie of cruell torments they endured, such glo­rious varietie of excellent vertues in their sufferings shined, such a multitude of both sexes of all states and of all ages, from aboue Nine­tie till vnder Seauen were by Mar­tyrdome crowned, that this on Ilād within the space of one yeare, may seeme to haue renewed all the fa­mous examples of former Christian ages. Here is more then one Lau­rence rosted in fires without groa­ning or stirring, or somuch as shrin­king, with no other chaine then of charitie tied to the torment. Here is more then one troupe put into freezing waters starued to death in winter nights, not so much as one re­lenting, [Page]the feruour of Faith kee­ping the frost of infidelitie frō their hart. Here is more then one Andrew adoring the crosse prepared to be his deathbed, and singing for ioy he was to die in the embracements therof. Here is more then one Bar­tholomew fleade aliue, or minced into morcells, enduring as manie mar­tyrdomes, as he had members to sa­tisfie the cruell gluttonie of death, that would taste him by peece-meales. Here is more then one Igna­tius fearing nothing more then that the persecutour would be mercifull, the torturer gentle, the instruments of his death dull and not eager enough of his blood. More then one Eleazarus, willing to die rather a thousand deathes, then to dissem­ble [Page]once, or to permit the voice of another, though without his priui­tie or consent, to belie the constan­cie of his faith; More then one Ad­auctus, who meeting with the com­panies of designed Martyrs, going to the place of their death, by spon­taneous ioining encreased their nū ­ber, & made the ioy of the heauēlie banquet the greater, whilest all har­tilie wellcome the deare vnexpe­cted guest.

And to speake also of the other sexe by nature inferiour, by faith equall, by the renowne of Martyr­dome in a sorte superiour vnto mē, the strength of diuine grace shew­ing it self more admirablie in feeble bodies; behold more then one Feli­citas with drie eies looking on the martyrdomes of her children, sen­ding [Page]them before her to heauen, as harbingers to prepare a place of blisse for their mother, that was pre­sentlie to followe. More then one couragious mother, that with her daughters entred into deepe gulfes, holding each other by the hand as in a dance, singing the praises of Christ on the waters, as it were Ca­rolles on the Christmas day of their happie natiuitie into eternall life. More thē one Catherine, by the qua­litie of their birth Princesses, ouer­coming the infidelitie of the Pay­nime priests, being after the victo­rie of manie torments and fearce combats cōsummated by the sword. More then one Apollonia charged with yeares, but more stored with merits of vertuous life, readier to [Page]burne for Christ, then the persecu­tour to put her into the fire. More then one Agnes, that ouercame ten­dernesse of age by maturity of faith, lawfull witnesses of Christian truth, before they could be witnesses in any cause of the world, that recea­ued on their tēder neckes the mur­thering sword as ioifullie, as if they had put on chaines of gold, holding the daies of their martyrdomes as their marriadges feastes. In a word, here (as I said) within one Iland, and in one yeare, you shall finde in a manner all the memorable martyr­domes and glorious triumphes of the primitiue times reuiued, and by new glorious imitation expressed to the quicke.

We the Catholickes of England, [Page]who liue in the happie danger of being partakers of the like crownes, haue speciall cause to behold with ioie this Iaponian Palme-tree of Chri­stian Fortitude translated, and plan­ted on English soile. The victories of Martyrs recorded in writing be encouragemēts vnto martyrdomes, that the Christian souldier, as Saint Gregorie saith, eo minus in certamine trepidet, quo ante se positos tot virorum fortium triumphos videt, so much the lesse doubt of the glorious successe of this combat, in that he beholdes the manie conquests of triumphant Chāpiōs displaied to his sight. And although you doe not want other examples of great force; yet these may seem more potēt (besides other respects) because they are more [Page]recent. Their sacred blood newlie issued out of the fornace of their ardent breast, doth yet still freshlie euaporate diuine loue, and by how much neerer they are to our daies, by so much the more efficaciouslie they applie to vs their flames. They were members of the same Church, professours of the same Religion, practisers of the same deuotions, ac­cording not only the substance, but also euerie circumstance, which yet be variable with the time; and we haue Preachers of all the same Reli­gious Orders, that were their guides & leaders in those victorious com­bats.

The vexations we endure com­pared with theirs, will seeme more tolerable; and if they should grow to greater excesses, we haue here [Page]cōfortable pledges to make vs sure the Faith, we professe, is able to con­quer the most superlatiue rage of the world. As from the vttermost coastes we receaue newes of rare crueltie; so likewise from thence is brought the rare prize of the valiant woman. Here we learne that many waters cannot extinguish her charity, nor any frosts benumme harts in­flamed therewith. The fires of po­uertie, of disgrace, of torment, that rage without, be not of equall force with the burning of her faith with­in. Nor continuance of sharpe affli­ctions can be so extended by lēgth of time, as to outreach her longing to suffer for her crucified Lord.

O fire of heauen! ô desire of Mar­tirdome! possesse our harts, pene­trate into our spirits, consume the [Page]drosse of humane pretences, quench in vs the flame of other loues. O that to die for Religion, that to suffer for Christ, that the crowne and pur­ple of martyrdome were the summe of all our wishes, the marke of all our ambitions, our meditation in the day, our dreame in the night, that we were in all our prayers still seeking to obtaine it, in all our ac­tions still ayming to deserue it, in all our cogitations still longing to en­ioy it! O let vs without partiality of­ten view ourselues in this admired mirrour, thereby to take away all dissimilitude from them in life, whō we desire to paralell in the felicity of their death.

Of the Temporall State of Iaponia, and the present condition of Christian Religion.

ALthough the Xogun of Iendo, Lord of Iaponia hath deposed, to­gether with his gouernment, the dignity of Xogun vpon his sonne, he himself stepping to a greater; yet hath this bred no alteration in things touching Christian religion, as we hoped for, at the change of the Gouernour. For the Sonne equall to his Father in the hatred of Christians, hath bene the death of many, and the number exceeds that of former yeares, since from the Moneth of December 1623, vnto No­uember of the yeare following a hundred three­score and fiue Christians haue ended their liues by seuerall torments. Eight of which were Re­ligious of S. Dominicke, S. Francis, and of the Society; the rest Lay people, Men, Woemen, and Children: which shall be the subiect of our discourse.

This Persecution rose first in Iendo the head-citty now of Iaponia, and the court of Xogun, but soone after so dilated it self, that no corner was exempt from it, where any Christians were to be found. Great store were slaine, many cast into prison, and others into banishment. Some hid themselues; others abandoned their owne houses, fearing to suffer shipwracke of their faith in company of Gentils. And many there were, who like braue and valiant cham­pions stood it out, euen in the middest of a per­uerse nation, animating some weaker members, which are euer found in a great body, with the conuincing example of true Magnanimity in the suffrance of most exquisite torments.

It cannot be expressed what feare and trēbling occupied the harts of many, when this tempest rose, the more for that euery day new Ministers were apointed by Xogun himself, who by all pos­sible meanes of threats and torments, sought to extort Religion from the harts of Christians. Their industry in ferreting out Religious persōs, and hindring their entrance into Iaponia was more then ordinary. These oppositions, and no marueile, haue made our haruest lesse plentifull, since some only thousāds, haue bene baptized by the hands of ours, and others who forward this noble enterprise. But we hope for plenty and abundāce in tyme to come, the soyle being moist [Page 3]and fatned with the blood of so many glorious Martyrs.

And to begin with the persecution raised in the Citty of Iendo, in which together with forty seauen Christians F. Hierome de Angelis, Brother Simon Iempo of the Society of Iesus, and F. Francis Galbe of S. Francis Order, gaue vp their liues: you may note, that though for this dozen years and more, through the implacable hatred of the Emperour, persecution hath still been in force against Christian Religion throughout the whole Empire; yet in the Cittyes subiect immediatly to the Tenca (Nangasachi only excepted) there was a kind of silence or conniuency touching matters of Religion: not that it was lawfull to preach or make publique professiō thereof vnder peril of death or banishment; but that the Ma­gistrats did either dissemble or neglect to looke after those who embraced Christianity. Whilst we lay vnder this shadow of peace, the Empe­rour vnexpectedly by occasion of the new dig­nity conferred vpon his sonne, reuiuing his in­uiterate hatred against Christians, and especially their Preachers, thought it a fitt occasion to de­stroy the ghospell, by renewing the lawes of Iaponia, amongst which there is one capitall against Christian faith; the preaching whereof, and the vsurping of the Empire are held in effect for the same things. The Magistrats of Tenca [Page 4]demaunded, whether or no it were necessary to insinuate the same by way of Proclamation to other Prin es: the Xogun answered no: for that it would be sufficient, they should see how Chri­stians were handled in Iendo, to make them exercise the like in the Citties subiect to their gouernment: neither was he deceiued in his opinion. For no sooner came it to their know­ledge, that fifty Christians had been broiled aliue by commaunde from the Xogun, but streight waies euery Prince beganne to bestirre himself in his owne dominions, banishing, imprisoning, & putting to death such as would not renounce the faith of Christ.

In the Citty of Iendo were resident F. Hierome de Angelis of the Society of Iesus and F Francis Galbo of the Order of S. Francis, greatly fructi­fying, as well in the manuring and fashioning the already Christians, as in the conuersion of many Gentils, whom they gained vnto God, carrying themselues euer with that prudent moderation which was necessary in a tyme of Tempest.

Among those fourteene Christians which Daisù, then Lord of Iaponia, banished out of his seruice and Kingdom the yeare 1612, was one named Iohn Faramond, rich and noble, who three yeares after by commaund of the same Daifù had the ends of his toes and fingers chop­ped off, and a Crosse printed in his forhead [Page 5]with an hot iron; with a strict commaund that none vnder paine of death should receiue or­lodge him throughout the whole Kingdom of Iaponia.

This Farramond had a seruant whom he had brought vp from a youth, in whom he much consided; who degenerating from the exemplar life of his Christian Master gaue himself to play and pastime, and other ensuing vices; and his money falling short of his designes, to make himself rich with the price of iniquity, he resol­ued like another Iudas to sell his Master, and with him diuers others; thereby to obtaine the reward promised to such as should discouer the transgressours of the law of Xogun. Going then to the Gouernour of the Citty of Iendo called Ienoquida Cambioie, he tould him that Faramond was neereat hād, persisting in his Christianisme, with many more, and namely the Fathers, whom he affirmed to teach and preach the law of Christ, contrary to the Edict of Xogun.

The Gouernour takinge hold of the accusa­tion, straight commanded diuers of them to be apprehended: who being demanded, whether they were Christians? all answered with an vn­daunted courage, Yes. He demaunded further, whether they knew where they Preacher is kept? and hauinge extorted from one by violence of torments the lodginge of F. Hierome de Angelis. [Page 6]he presently sent officers to apprehend him; but the Father, hauing had some inklinge of what had passed, had changed his aboade. The mini­sters of iustice, preuented in theire expectacion, turned their rage against those of the house, who would fayne haue satisfyed them with a voluntarie confession of themselues being Chri­stians: but when nothing would serue the turne, they vndertooke to effect that the Father should be forthcomminge, and present himself before the Gouernour: with this they departed, and the Father soone was acquaynted with what had passed, who straight resolued like a good Pastour to deliuer himself vp into the handes of the Go­uernour, for the safeguard of his sheepe, and ex­pose manfully his lyfe for the preachinge of Christ. No sooner had he put on this holy resolu­tiō but straight the whole house burst forth into tears. For though they deemed the Father most fortunate in his determinaciō, yet could they not but extreamly feele the losse of such a Master and Pastour; and the more for that, to saue them harmlesse, he exposed his owne life. Many offe­red to accompany him, though with the losse of their liues; and he had much a doe to find out reasons sufficient to hinder their resolution and make them stay behind, which he would faine haue persuaded Brother Simon Iempo saying he Would leaue him behind for the stay and confort of [Page 7]those good people. to whom the good Brother re­plyed. O Father, what meanes your Reuerence to be so cruell towardes me? I haue betherto accompa­nied you, and so will euen vnto death; and if the mini­sters of iustice deny me passage, take me vnder your arme, and carry me with you: for neuer was I more desirous to be your Companion, then in the act of dying for Christ. Well, sayd the Father, be it so in Gods name. And with that takinge leaue of his host, he went to those who had beene accused to entertaine him: with whom he spent that night, exhorting them to dye manfully for the loue of Christ, as it after fell out. Next morninge at breake of day he departed to present himself with his Companion to the Gouernour; who hauing examined them in many points, layd them fast in prison.

F. Francis de Galbe hauing notice what passed, retired him self to Camacure a dayes iourney of, Iendo: and being about to ship himself for an o­ther place, was discouered by a spy, bound, and sent vnto prison, with many other Christians, some dayes after F. de Angelis. The choifest Chri­stian taken in companie of F. Francis was one Hilarie Mongazaiemon of Camacura a man weal­thie and noble. Being taken prisoner he was as­saulted by his friendes and kinred with all sorts of stratagems, but all in vayne; he resistinge with vnspeakable constancie all kindes of offers, [Page 8]yea offeringe all he had in case of death vnto his seruants; in token wherof he forgaue them great sūmes of money, which they were owing him. They demaunded he would at least in this en­treamity, by wordes disguise his Religion; which he disdayning told them; That neither lise non limme should make him, either in word or deed, belye the Fayth of his Redeemer. His wyfe being taken with him, put on her best apparell, which Hilarius misliking told her; The best thinges should haue beene left for God, but the good wo­man no lesse generous then her husband re­plyed; in this her intention was to honour God with her best attire in token of ioy and triumph to see themselues worthie of so great a fauour, as to be imprisoned and seale his Law with their best blood.

Persecution was at the hottest in Iendo when F. Francir was taken at Camacura: the ministers of iustice broke with violence into their houses sending them before the Gouernour and he layd them vp in prison: so that in a short space the number arriued to fiftie. The Children of the imprisoned were kept as prisoners day & night in their owne houses, all their goods being con­fiscated, and consumed by the violence of vnder­officers: so that the condition of poore Chri­stians grew excessiuely intolerable. The Gentils persued them, thrusting them out of doores as persons contagious and dangerous: the number [Page 9]of spyes, and informers dayly multiplyed. There was no sheltring place to hide themselues; euen those, who had partly yeelded, were tormented with the sting of conscience, and the feare of being taken, notwithstandinge their conformity. The ways were full of Officers imployed a­gainst Christians; the gates watched and guar­ded day and night; in so much that the least affli­cted were the already imprisoned; all things bree­ding horrour and amasement to those, who were yet at liberty. Many now constrayned to sleepe in the open ayre and sieldes, not finding any that would harbour them; banisht euen from the common Innes and Tauernes. whe­ther no sooner a man arriues, but he in exami­ned, what Religion he professeth. and if he proue a Christian, he is sent away with a thousand re­proaches: yea the rigour is such, that all the in­habitants of Iendo are cōstreined to giue vp their names and profession in writinge, & set downe, what Bonzo they acknowledge for Master: Withal the manner and behauiour of Christians and Gentils are so different and opposit, that it is impossible to lye hidde though they would neuer so faine. And therfore many haue taken their iourney towards the Cami, though o­therwise so poore, that they haue ben cōstiained to sell their cloathes off their backs, to maintaine their wiues and children vpon the way: choo­sing [Page 10]rather to endure any inconuenience, then be false to their Religion. Many also of those, who had suffred shipwracke of their faith, did also depart for the same end; vndertakinge a ten or twelue dayes iourney to find a salue for their woundes and wash out their offences with the most holy Sacrament of Penance: making profession of Christian Religion, euen before those, who before had beene witnesses of their weaknesse.

The exercise of the Christians in Prison.

IT is the custome in Iaponia to haue at the entrāce of the Prisō, a howse for the Keeper, which is diuided from the common iayle, with two strong grates of wood and some twenty foot distant. In this first placewas kept F. de Angelis by a particular fauour, as being a stranger, yet with Irons vpon him; and Leo his host, as a friend of the Gouernours.

The rest were in the inward part, but extrea­mely infested with the darkenes, multitude, and other circumstances of the place: their dyet being nothing but a little rice sod in water, with some graines of salt. Now Brother Simon preached day and night, with so great zeale and feruour that he conuerted forty Gentiles to [Page 11]the Faith of Christ; vho were cōmitted for their crimes. And had he liued ten daies longer, God gaue him hope that all the rest would follow, & imbrace that Religion, which was for that pre­sent so much hated and depressed on all sydes. Thus did the Good Brother assist the Gentiles, by preacheing, as he was accustomed, being Cō ­panion to the Father; yet so, that he neglected not his fellow Christians, whom he incouraged to die, And the effects appeared in the chear­fullnes of their countenance, and resolution of their harts. Father de Angelis, who was without, had lesse matter to worke vpon, hauing eight onely Gentiles in his Company, whome he cō ­uerted and baptised: and being he was seldom permitted to visit those within the railes with any comfortable exhortation, he employed him­selfe in making certaine paper couers, thereby to relieue, the best he could, their corporall necessi­ties, not being able to affoard them spirituall cō ­forts: and in this occupation was he found by one sent from the Superiour of the Society in Camai, with his Irons tyed vp to his necke in a corde, the lesse to hinder his worke. At first he was visited by many, who came vnder colour of visiting Leo, but the Gouernour perceiuing it, & expecting no good effect from thence, caused Leo to be put further in with his keepers. And to those who resorted vnto him, his discourse was [Page 12]onely of heauenly matters; shewinge them the onely way thereunto to be true Faith, and ex­horting them to make light of all things saue onely God. He heard the Confessions of the Chrstians and filled them with ioy, he alone bewailed his owne distaster, who vpon the tor­ment had discouered others, and the quantity of his teares had made visible furrowes in his cheekes.

But wee must not let passe one thinge which befell a certaine Christian; who wēt to visit F. de Angelis. A certaine gētleman named Lewis going from Cami towards Oxu, where he dwelled, chanced to passe together with his sonne by the Citty of Iendo: and hearing that F. de Angelis his old friend was in prison he determined, for his comfort, to goe and visit him: but the case beinge dangerous, if he should chaunce to be discoue­red, and taken for a Christian, he thought best to dispose of his affaires before hand, as if he had beene going to dy. And therefore calling his sonne vnto him, he acquainted him with his de­signe; and set downe an order which was to be obserued, concerning his wife and the rest of his children, in case any thinge should happen vnto him. The young man about the age of two and twenty yeares replyed; Father, I would not haue you thinke, that I can leaue you in this dangerous passage: temporall respectes alone, if all other motiues [Page 13]failed, doe sufficiently forbid me; I will goe my selfe and salute F. de Angelis in yours and my name. In the meane while goe home; and hazard not the per­sons of so many, who depende vpon you, by exposing your selfe to a personal danger. The Gentleman re­mained conuince and conquered in this holy contention: but it not being in his power to passe, without seeinge the Father; offering vp his owne, and his sonnes life, they both went vnto the prison resoluing to suffer what soeuer encounter might befall them. But it pleased Al­mighty God, that after they had receiued much comfort from F. de Angelis and the other Chri­stians, they returned with safety, and edified aboue measure with the ioy and constant re­solution, which they perceiued in the counte­tenances of those valerous Champions of Christ now aspiring after death.

How the aboue named fifty Christians were burnt aliue by commaunde from the Xogun.

The Cubo being returned frō Meaco to Iendo, the matters of the Christiās were brought before him, and he required to ordaine what his pleasure was concerning them: he an­swered they should demaūde that of the newe Xogun his sonne, to whome it appertained. The Xogun [Page 14]commaunded that as wel the Priestes, who had preached the faith of Christ as those who had embra­ced it, should be burnt aliue. Incredible was the ioy of the Christians, when they heard the ty­dings of this cruel sentence. F. Hierom de Angelis, who some daies before the persecution began, was heard oft to cry out and say; O that I might be burnt aliue for my Redeemer; was now found by a certaine friend of his, who came to visit him, with a countenance, which wel made shew that he had his harts desire. No lesse was the ioyfull applause of F. Francis, & all the rest together with Brother Simon, who euer & anō cryed out; Cupio dissolus, & esse cum Christo. Finally vpon the 4. of December in the morning the ministers of Iu­stice came vnto the prison, to execute the sen­tence of Xogun: and the first they laid hands on was F. de Angelis. They tooke his Irons off his feete, and in lieu thereof, cast a thicke rope about his necke with which they tyed his hands be­kinde him: the same was done to F. Francis and the rest of the Christians: who beinge bound, and their number taken, went ioyfull to the place of execuriō. The first of this happy troope was F. Hierome de Angelis, who like their Captaine marched before on horsebacke, with a scrole vpon his shoulders, in which his name was writ­ten in Capital letters. There followed him on foot Brother Simon Iempo, Leo, and others, to [Page 15]the number of sixteene: after these followed F. Francis likewise on horsebacke, and with a scrole written after the same manner accompanied with sixteen more on foot. Then followed Iohn Farramundo in like manner on horsebacke, with his name written in a little scrole, accompanied with all the rest of the Christians on foot. Before & behinde & on euery side were many officers to hinder that none should approach to the con­demned persons. And thus with displayed ban­ners they marched in triumph through the streets of the Citty of Iendo, where the Faith of Christ did now ly bleeding. Out of the Citty in the way leading to Camai appeared fifty pillars or great stakes planted in the place of Iustice. The three first next vnto the citty were som what separate from the other forty seauen: but all were compassed about with sagots, placed in such a distance that the fier beinge kindled, those who were tyed to the stakes were distant from the flame neare about an armes length. The number of people, who came to behould this spe­ctacle, was without number. For a spatious field and a neere bordering mountaine was quite co­uered ouer. There were among them many prin­cipal men of note, and Peeres of the Kingdom, whom other occasions had called to Iendo, not without a particular prouidence of God, to the end they might be eye-witnesses of so rare an [Page 16]example, and see what strength our holy Faith giueth vnto them, that professe it. The gene­rous Champions of Christ beinge come to the place appointed, were straight bound vnto their stakes; those three onely excepted who were on horse backe, whome they forbad to come down from their horses. There should you haue seene them with their eyes lifted vp to heauen and their hartes panting which the loue of God, on whome their hopes were fixed, and from whome they expected succour in this last passa­ge. F. de Angelis preached which incredible fer­uour, demonstrating that the onely Faith of Christ, for which they dyed, was true and inuio­lable; all other being falle and counterfet. The same affirmed with his accustomed zeale Bro­ther Simon Iempo now tyed vnto his stake; who all the way as he came cealed not to exhort those, whome he met, to imbrace and constantly defence the holy faith of Christ. True it is there went forth of prison fifty one, condemned to be burnt: but I haue onely mentioned fifty, be­cause that vnhappy one no sooner was come to the place of Iustice, but he was let goe by the Officers as hauinge giuen signes of a relenting courage, and a hart eisloyall to his Redeemer. The cause of their death was written in a great table hanged on high, in these ensuinge wordes. These men are Christians.

[Page 17] At length sire was put vnto the heapes of woode, and there was heard a voice of all ioy­ned in one ecchoing forth those happy names of Iesus and Maria. It is not to be spoken, with what inuincible courage they suffered this hor­rible torment. For there was not one among so many, who so much as shrunke, complained, or gaue the least token of sorrow by any out­ward expression. This incredible fortitude wrought such admiration in the beholders, that the Gentiles themselues began to mutter to one another, that it was aboue the reach of nature: since men condemned for their deserued crimes, dy with quite different expressions. The Fa­thers, who stood by on horsebacke, looked on with eyes of marble, and hartes impregnable: rendering many thankes to God; but no way dismaied; which the Iudges looked for, leauing them for no other end after the rest, but to fright them with this bloody spectacle & ther­by driue them vnto a new resolution. But so farre was this happy death frō breeding frightes in the minds of these goodmen; that two others of the standers by, a man and a woman, insla­med and encouraged at the sight thereof, ranne in hast, when the flames were at the highest, vnto the Tribunall seare of the Iudges, cryinge amaine that they were also Christians, and pro­fessours of the same Faith for which the forty seauen [Page 18]dyed: yet could they not obtaine to be cast out of hand into those burninge flames (which was the top of their desire, who burned within with flames of diuine loue;) but were, by order of the Magistrate, carried bound into prison, where those that saw them, had a continuall moouing obiect before their eyes, declaring what power Gods Law hath vpon the hartes of men, and what vigour is bestowed from heauen vpon those who desire exactly to performe his will vpon earth.

The aboue mentioned hauing breathed out their immaculate soules, the three on horseback were taken downe, and tyed each one to his stake. The first next vnto the Citty was Iohn Faramond, after him in order F. de Angelis, and the third F. Francis Galbe. Eare the fire was kindled, the three valorous Champions tooke their leaues for a moment to meete after in eternity, animating one an other with great zeale & affection: and F. de Angelis did not cease to put Iohn in minde of the breuity of the tor­ments, and the eternity of glory, which they expected. The sior began to dilate it selfe and mount with fury, so that the seruants of God were seene onely by glimpes to sustaine with incredible courage those deuouring flames. F. Hierom was first seen turning himselfe towards the Citty in act of prayer for a while, and after­wardes [Page 19]to that part whence flames came stif­liest vpon him seconded with the wind; as well to shew that he feared them not, as to haue oc­casion to speake vnto the people, who were there in greatest number; and from thence for­ward he stood vpright on his feet, preaching with incredible zeale, till the flames preuailing separated his happy soule from his body & then falling he light vpon his knees and so remained. A litle after Faramond was seen to embrace a cruell flame, which came into his bosome, as a thing much and long desired, and after that im­moouable, ti' his stake breaking carried him pro­strate vpon the ground. But F. Francis, who ex­pired the last, remained vpon his feet euen after death leaning vnto his stake, which he neuer abandoned in the time of so cruell torment. Thus ended this Tragedy. It is not easily con­ceaued, what different affections were stirred vp in the spectatours, at this strange obiect: yet all generally agreed that their constancy was worthy of highest praises, and aboue the rest they iudged remarquable the magnanimity of F. de Angelis, who might well seeme to be their captaine both in life and death.

The bodies burnt, some more, some lesse, were left in the field, with continuall watch vpon them for the space of three daies: but the Guarde was no sooner gone, then the Chri­stians [Page 20]tooke away the bodies of the two Fa­thers. Which being perceiued, so straight order was taken, that they could not get the rest, as they had determined.

This execution was performed by Order from the new Xogun the 4. of December: and the day after in an eminent and conspicuous place at the sound of the trumpet was recom­pensed the principall Actour, who had accused them; the cryer pronouncing that to those, who should do the like, like reward should be giuen, that is a faire house of one of the dead Christiās and thirty peeces of gold, which mount to fifteene hundred crownes; Thus was the accuser rewarded, but with so many maledictions, that euen the Gen­tiles themselues, cursed him for it, and wished he might not long enioy it.

The names of some of the aboue mentioned martyrs, according to the order they stood, beginning from the Citty.

  • 1. Iohn Faramondo.
  • 2. F. Hierom de Angelis.
  • 3. F. Francis Galbe.
  • 4. Leo Taqueua gonsichi.
  • 5. Fanzabusi Quaxia.
  • 6. Chosaiemon.
  • 7. Brother Simon Iempo.
  • [Page 21] 8. Peeter Xixabuco.
  • 9. Iohn Matazaiemon.
  • 10. Michael Quizaiemon.
  • 11. Làurence Cagichi.
  • 12. Mathias Iazaiemon.
  • 13. Laurence Caeuzaiemon.
  • 14. Matthias Quizaiem.
  • 15. Thomas Iosaeu.
  • 16. Peter Santario.
  • 17. Peter Sazaiemon.
  • 18. Matthias Xegigemon.
  • 19. Ignatius Choiemon.
  • 20. Simon Muam.
  • 21. Dois Ioccunu.
  • 22. Isaci.
  • 23. Bonauentura Quidairi.
  • 24. Iohn Xinocuro.
  • 25. Hilary Mangazaiemon.
  • 26. Francis Quizaiemon.
  • 27. Saximonoia Iinxichir.
  • 28. Iohn Chosaiemon.
  • 29. Roman Goniemon.
  • 30. Emanuel Buyemon.
  • 31. Peter Quiheiemon.
  • 32. Quizaburo.
  • 33. Peter Choiemon.
  • 34. Andrew Disuque.
  • 35. Raphael Quichaiemon.
  • 36. Quizichi.
  • 37. Antonio.

The names of the rest are yet vnknowne vnto vs.

A breife Relation of the life of F. Hierom de An­gelis, and of Brother Simon Iempo of the So­ciety of IESVS.

F. Hieronyme de Angelis was an Italian, borne in Sicily: he entred into the Society at 18. yeares of age: being yet a scholler he obtained licence to embarke himselfe for the East Indies, with a desire to haue passed into Iaponia in cō ­pany of F. Charles Spinola. Eare they arriued into that no lesse dreaded then renowned Pro­montory of Buona Speranza, they were forced to giue back and take land in Brasile, where ha­uing remained some time, they tooke their way into Portugall, and by the way were taken by English Pyrates, and brought into England; on the way the ship being in full speedo F. Hierons chaunced to fall into the sea. The heretiques made no great hast to helpe him: but Allmighty God stretched forth his hand and so ordained, that the Father, who fell in at the fore-decke passing quite vnder the ship came vp aliue at the sterne, and was freed from so great a daunger. In England he was for some time prisoner, as supposed a Spaniard. Thence he was sent to [Page 23] Lisboa, where he tooke the degree of Priest­hood, and then embarked himself for the Indies, and remaining in China till the yeare 1602, fi­nally passed into his desired Iaponia. After a yeares studie spent in learning of the language, he was sent by Superiours into Cami, and made Superiour of a house of the Society in Fuximi. Here he made his aboade for some yeares, taking infinit paines, as well in cultiuating and conser­uing the auncient Christians, as in making new. Hence was he called by obedience to Surunga the Courte of Daifù there to found a residence for men of the Society. He went couragiously, and treading vnder foot all difficulties & oppo­sitions, he founded a Residence, which was the first of the Society in those parts. He endeauou­red the same ar Iendo. But the day appointed for the buying of a house, such a persecution was raised that he was forced to retire back to Surunga, where he remained till all were gene­rally banished out of Iaponia: then by order of obedience he left his Residence, and went to Meaco.

Thus banished with others he went to the Citty Nangasachi, and hauing obtained leaue to liue disguised in Iaponia, he gaue the bridle to his owne zeale, and like a fiery dart passed through al those Kingdoms & Prouinces, & pe­netrated farther to preach the Ghospell, sleigh­ting [Page 24]all paine and perill for so worthy and end. Neither was the fruit inferiour to his labours. When he went, there was not in all those King­doms aboue a thousand Christians, in Cami: but afterwardes they grew by thousands: he alone for his part hauing baptised ten thousand in the time of his aboade, besides many thou­sandes more baptised since, which may be attri­buted to the industry of this infatigable worke­man, who was the first Priest, setting only a­side the countries of Massamune (where a F. of S. Francis Order laboured for a while) who car­ried the light of the holy Ghospell to Fidan­dono, Caguicasu, Monganu, Nambu, Sungara, all Prouinces of the great Kingdome of Oxu, and thēselues equal to kingdoms: more ouer he pene­trated into the kingdoms of Yechigo, Deua, Sādo, Masumai or Yezo, which is farther then Iaponia. He was the first that visited & comforted those prime Cōfessours of Christ, who the yeare 1614. were banished into Sungaru the last skirte of Iaponia, ouercoming all daungers & difficulties of a most longe an edious iourney. His paines, besides those which neceslarily accompany the conuersion of so many, may be the better con­ceiued, if you consider the nature of these vast and laborious Prouinces. The coldes are in­tolerable, the mountaines frequent and insu­petable couered ouer with deepe snowes, the [Page 25]waies lie oft times betweene craggy and high mountaines: and therfore a Iaponese, borne in any other kingdome, will neuer come there, at least to make his aboade. And yet was our Fa­ther rauished with this feate, conquering with the burning zeale of soules, the frozen climat of the country. There was a cruell tempest a­gainst the Christians in the Citty of Xindai. The good Father streight made thither, and there more then euer put forth his feruour, forti­fying them with the Sacraments and other spi­rituall helps, according to their need. The Chri­stians might not all goe to him without daunger of discouery and hazard of their liues, and ther­fore in a disguised weed he appointed them cer­taine place towards the euening, where he met them like some ordinary passenger, and there sometimes standing, sometimes walking, as occasion serued he tooke their confessions, and gaue them, by vertue of the Sacrament, force and vigour to stand it out manfully.

In this Prouince he made his aboade, from the yeare 1615. till the year 1621. And then by obedience was commaunded to go to the Citty of Iendo, there to receiue the crowne of his la­bours. Here he procured to haue a house, though it cost him deare: for the paines he tooke to conforme himselfe to the place, time, and companie so plucked him downe, that he see­med [Page 26]quite an other man: for whereas before he was fresh and ful faced, he nowe became leane and altogether extenuated. He remained in the Citty the space of two yeares, for the incredible benefit of many. Yet could he not refraine from his former missions; but found a way into the Kingdoms of Iazu, and Cai, where numbers were conuerted by the labours of this great ser­uant of God. His zeale was accompanied with many other parts and graces, which made him gratious to all. With a certaine pleasant affa­bility he came so neere the humours of the Ia­ponesi, that he wonne the hartes of all. He em­braced all with a smiling countenance, and a harto that seemed to leape out of it selfe into others. He was often with the sicke yeelding them all comfort and assistance in their necessi­ties. Finally, to cut of many perticulars, which I could relate, loaden with the merites of 22 yeares spent in Iaponia, and 38 in the Society, professed of 4. vowes, the six and fifteeth of his age, he was burned aliue for professing the faith of Iesus Christ.

Brother Simon Iempo was borne in Nosu in the Kingdome of Fingo, brought vp from a little one in a Monastery of the Bonzi, and imbued in that tender age with the doctrine of Camu and Fotoqui. God so disposed that the Bonzo his Ma­ster was conuerted vnto the faith of Christ and [Page 27] Simon following his exāple, was baptised with some others at the age of 16. yeares: at 18 he was admitted into the house of the Society as Dogicus or Alumnus, and there liued with ex­traordinary satisfaction for fiue and twēty yeares full of good example and laudable behaviour: his ordinary occupation was to helpe others in company of the Fathers, by preaching, teaching and reading vnto them spirituall bookes.

When as the Preachers of Gods word were banished into the Philippins, Simon was of the number; who the yeare after returned backe to Iaponia, and finding the Christians sweating vn­der the hearty burden of persecution, it cannot be expressed with how much application he serued them. The last six yeares of his life he imployed in the Prouinces of Quantom & Oxu, with still increasing labour and paines redou­bled. He assisted many Christians and conuerted many Infidels, euen in the prison it selfe, as hath been already set downe; continuing a waies a faithfull companion vnto F. de Augelis in his Mis­sions, sparing no labours neither day nor night, when occasion required. He was euer desirous of two fauours from God; one that he might be admitted into the Society; the other that he might dy for the confession of his faith. Both re­questes were signed & grāted, he dying in flames at 43. yeares of age.

Howe foure and twenty Christians were put to death for the confession of Christian faith in the Citty of Iendo.

ALl this fire could not melt or molify the hardened hart of Xogun; nor hinder from commaunding a new slaughter the 24. of De­cember of 36. more, men & women; some were burned; others crucisied; others cut in pieces: in whose death many circumstances lay open the extraordinary hatred, which he bare against our holy Faith. Of these 36.24. were Christians; the rest Gentils condemned, either because they had lodged Christians in their house, or answe­red for them to others. Of the Christians, 6 were burned aliue, 5 women and one man, 7 behea­ded and crucisied.

The constancy of Mary Iagea the mother of Leo Faqucia Gonoxichi was aboue the rest remar­quable, who had lodged in her house Father Hierome de Angelis. The gouernour bent all the forces of his wit, to make her relent: and ther­fore left nothing vnsaid, which the Diuell could suggest him; sometimes promising life; other­whiles threatening death; then painting forth the dishonor, which her children and husband would receiue, a man so well knowne, and so much made of in Court. But Mary sleighted all [Page 29]answering, that she could not but yeeld to a death which made her way to an eternall life: and for the dishonors mentioned, she esteemed them worthy the name of honors: and therefore he should not need spend more wordes in this behalfe. The assaultes were frequent; but without effect: and ther­fore she was condemned with the rest. The day being come, when this fatall sentence was to be executed, this generous Matron, bound vpon a horse, marched formost, with a smiling coun­tenance, & vndaunted courage: which strucke deepe admiration into the beholders. Foure Christian woemē were the next that followed, whose names are not yet come to our know­ledge; and then a man called Francis Cabe. This was he who, whilest the fifty aboue named were in the flames of Martyrdome, went and decla­red himselfe to the Iudge professing himselfe to be a Christian. After these followed eighteen little infantes, so little that they knew not how to feare death; and therfore they went sporting, and playing, and carrying in their handes such toyes as children passe their time with all. A sight which drue teares euen from the Gentiles themselues. Of these 18, sixteen were Christians.

Being come to the place appointed the first dispatched were these little ones; against whom such barbarous cruelty was vsed, that the onely rehearsall breeds horrour and amazement: some [Page 30]they beheaded; thers were clouen downe from the head to the foote; others were cutt off by the midle; others they held by one legge and hacked into seuerall peeces. After this slaughter performed in the very eyes of the Christian woe­men, to strike the greater terrour into them, eleuen men were crucified; two of which were Christians the one Peter Ienzaimon, the other Ma­thias Buneiemon the cause of their death was written in a table containing this. That these men were punished with death, for either letting their houses vnto Christians, or answering for them to others: Of which rancke were these two Chri­stians, who pearsed through with lances, sent forth their last breath together with the sweet names of Iesus and Maria. This Matthias, before this persecution, had shewed some signes of weaknesse; but going out of the prison he pro­fessed publickly before all, that he was a Chri­stian, and in that quality desired to dy, which he entreated the standers by to let the Xogun & his Gouernours vnderstād. The same was his decla­ration, being now moūted vpon the Crosse. To these mens handes being dead were fastned the heads of the little children slaine a little before.

Meane while the six Christians prepared for the flames with diuerse prayers and Litanies, nothing daunted with these bloody spectacles. Francis obeying the instinct of God became a [Page 31]Preacher, animating his fellowes to suffer man­fully, and exhorting the lookers on to imbrace that faith, which onely can stand with saluatiō.

Fier being put, the Christians were seen with their eves fixed on heauen, incessantly calling vpon those holy names of Iesus and Maria, to giue vp their spotlesse soules, not so much as shrinking, or giuing the least signe of griefe or paine. The cause of their death was set forth in a table, saying; These dy because they are Chri­stians. The two Gentills, who were separated from the rest, had also the cause of their death expressed, for hauing lodged Faramonde against the Lawes.

All these ended their happy liues the 29. of December the same yeare; by order of the same Xogun of Iende.

Of other seauenteen Christians burnt aliue in the Towne of Iendo for professing Chri­stian Religion.

AMong the Gentills put to death the 24. of December one was a Page of the Xogun greatly in fauour, for hauing let forth his house vnto Christians. This exāple wrought so power­fully with the Gētils, that streight they deferred to the Gouernour all the Obristians they knew, and among the rest the wife of Laurence, who [Page 32]was not summōd by the officers, when her hus­hand was taken, and with her twenty other Christians, many of which were greatly assaul­ted, but remained immooueable. After six moneths imprisonment, ten men, and seauen woemen were burnt aliue out of the Citty gates of Iendo, towards the East. They indured their torment with incredible constancy for onely being Christians, as appeared written in a table ouer each mans head. Of these we haue not as yet the relation in particular, onely we know that one died through the incommodity of the Prison: so that there were eighteen in all, who suffered for their Religion.

A Relation of the Persecution raised in the beginning of the yeare 1624. in the Coūtreies of Massamune; in which aboue 24. Christians were put to death, together with F. Diego Caruaglio of the Society of IESVS.

THe barbarous cruelty exercised by the Xo­gun vpon Christians in Iendo, mooned al the chiefe of Iaponia to do the like in their seuerall kingdoms. F. Diego Caruaglio of the Society was Residēt for the most part in the Citty of Xindai the Court of Massamune, superior ouer those who were in the Country of Date or Idate Massamune. He made often excursions into senerall parts [Page 33]to heare Confessions, and administer the Sa­craments vnto Christians there abouts. One of his stations was Miua (que) a territory belonging to a noble Christian called Iohn Goto, knowne of all, euen of Massamune himselfe, for a Christian, and permitted to be so together with his Vas­sals. Hither was F. Diego come to celebrate with all solemnity the fests of Christinas and the three Kinges, with their wonted peace and freedome: when vpon the sudden an vnexpected tempest was raised. Massamune had been present in Iende when the cruell sentence was executed vpon Christians, and vnderstanding by a certaine ser­uant of his, there were many in his kingdome of the same profession, he gaue order diligence should be vsed to know their number, Iohn Goto onely excepted. The seruant departed with this order, who had already kindled the coales, by bidding his master looke about him, otherwise he might incure some disgrace. No sooner was he arriued to Xindai, but he streight talked with the Gouernours about the busi­nesse; and the conclusion was, that all those, that had any rents from the Tono, should be cō ­maunded to giue vp the names of the Christians dwelling in their extent. A chiefe man amonge the Gouernours was one called Moniau Iuami a capitall enemy of our profession, and nothing affected to Iohn Goto: and therefore with many [Page 34]bitter wordes he laboured to shew, that it could not be the intention of Massamune to except Iohn Goto: yea rather he was to be the first assaul­ted, if they meant to root out Christianity: Which an other Gouernour perceiuing, called Ximonda Daisem, straight gaue notice thereof to Iohn, con­iuring him with many reasons, rather to change his opinion, then vnder goe the danger of death, and en­danger the person of Massamune, to whom be was so much beholding. Iohn made answer, that he ac­knowledged great benefits from Massamune; but far greater from the handes of God, to whom he was more bound then to all the world: and therfore wi­thed him to forbeare all contrary pers wasions, which could neuer take place. Daisem surcealed for the present; but some dayes after inuiting Iohn vnto his house, he led him into the most secret roomes thereof, shewing him with great familiarity all the rare and pretious things he had, without so much as mentioning Religion, till vpon the sudden there came in the wife of Daisem, who turning to Iohn with words full of tendernesse, the contured him to for goe his beleef, euen by that loue, which had euer been betwixt her sonne and him: which if she might obtaine she should testisie the greatnes of her obligation by cutting her haire and shauing her head, which was the greatest offer she could make. But Iohn kept his ground and gaue her a resolute answer, that his faith was more [Page 35]deare vnto him, then his life: and there vpon tooke occasion to lay it downe in such liuely colours that Daisem in a iesting manner saied, it seemes he hàth little mind to deny that faith, which he en­deauorcth so much to perswade vs: so Iohn tooke his leaue victorious.

At his retourne home he acquainted F. Diego Caruaglio with what had passed; and from that time they both beganne to prepare themselues for death. Iohn writ a letter to the Gouernours, to be shewed to Massamune, wherein he prosessed his obligations to the Tono to be of that nature, that in counter change he would willingly bestow his life, when occasion should serue. But as concerning the deposing his Faith, he craued pardon, if he dis­obeyed; being other wise ready to accept either ba­nishment or death from the hands of the Tono for the maintenance thereof, without so much as con­ceiuing hardly, or complaining of vnkindnesse.

The Father likewise prepared himselfe, and heard the Confession of all the Christians, and to the end his person or presence might be pre­iudiciall to none, he retired himselfe after many teares of compassion (protesting he would dy with them & for them) to a place not far of cal­led Oroxie, where being entertained by a good Christian called Mathias Ifiore, he made vnto himselfe a little cottage adioyning vnto Mathias howse and there dwelt. He tooke him neither [Page 36] Dogicke nor seruant; but was accompanied by two Christians, who neuer left him till death sent them all to eternity. There passed not many daies when order came from Massamune to one of the principall Gouernours cōmaunding him to proceed with all rigour against Christians, and namly that he should banish Iohn Goto, vnles he de­nyed his faith. The Gouernour vndertooke the charge with no small passion, by reason some monethes before a kinsman of his had been put to death, whom he could in no wise diuert from professing Christian Religion. He dispatcht presently seuerall messengers into seuerall parts of the Prouince, commaunding them to send al such Christans, as would not conforme them­selues, to the prison of Xindai, there to receaue their deserued punishment. At the same time Massamune writ a letter in his owne hand to the Gouernour Daisem bidding him vse all possible perswasion to withdraw Iohn Goto from the law of Christ, which not succeeding he should ba­nish him the Countrey. Daisem tooke the letter, and went straight to assault him with all kinde of praiers, promises, and perswasions, coniu­ring him to deny his faith, at least in secret, and none should know therof, but only he and the Tono. The generous champion of Christ was highly displeased at this proposition; and therefore de­sired him to vse no more wordes in the businesse: the [Page 37]law of Christ not remaining in the hart of him, who denies it with his mouth. The Daisem hauing heard this resolute answer called together all the nobles of Miuaque and the countrey about, who layed their heades together, and with common perswasions battered for a whole night the con­stant harte of Iohn de Goto, but all in vaine. Whi­lest this was in doing, the officers of the Gouer­nour Suò made cruell warre vpon the Christians, as well in the rerritory of Iohn de Goto, as in the place where F. Diego Caruaglio liued. The poore Christians were greatly astonished, some fled, others stood to it valiātly. The Daisem thinking this a sitt occasion to worke vpon the constancy of Iohn, ioyning his people together with the foresaid officers, commaunded them to besiege his house, and those of other Christians there abouts, which they did to the full, stealing all they could lay hands on, and setting fier on the empty houses: but all this made little to Daisem his purpose, for Iohn was nothing mooued ther­with, and the day following he went voluntarily into banishment, into the Countrey of Nembu, which borders with that of Massamune on the Northside. The Christians of Oroxie were in great perplexity; sixty of which retired them­selues into a little valley, neare vnto the place, where F. Caruaglio made his aboade, who all this while knew nothing of the coming of the [Page 38]officers, only carefull of the good successe of Iohn Goto his businesse. But whilst they were burning and spoyling, a certaine spie gaue them notice, that F. Diego Caruaglio with many Chri­stians were in Oroxie, whereupon the Gouernor sent presently to take them prisoners. The offi­cers coming to Oroxie searched all the houses of the towne, and found neither Father nor Chri­stian: and being ready to returne they chaunced to espy that valley, and suspecting there might be somewhat, they found out the little cottages; and demaunding, what they were that inhabited? answer was made; that they were Christians re­tired thither from the fury of persecution. There needed nu more, for straight they laied handes on them, ouerturning their poore cottages, and misusing their persons with barbarous cruelty. F. Caruaglio seeing this outrage, and his poore sheepe in distresse, for the glory of God and good of soules, with a sweet and smiling coun­tenance, he issued forth of his little cabanne and offered himselfe to the Ministers of Iustice, say­ing, I am he, whom you looke after, the Preacher of the law of Christ the only way to true happinesse, The officers rushed in vpon him, and binding him with many others, whom they had most barbarously stipped starcke naked, they carried them to Mi [...]que to the howse of the Iudges, where they were put of, and made expect from the morning till midday, with no small incom­modity [Page 39]to those who were naked, and stood in an open place, whilst it actually snowed. At last brought in, the first examined was F. Caruaglio accompanied with two Christians, Mathew Ma­gobaius and Paul Quisusque. His name countrey, quality being asked; they demaunded further, whether he preached the law of the Christians: the Father answered that he had not only preached it, but was ready to seale it with his blood. After him the other two were examined, & the one found to haue lodged the Father, the other to be his disciple; vpon which they were sent to a cer­taine howse, where the Father spent greater part of the night in praier and hearing Confessions. At breake of day they were transferred to a place called Midrusaua, the Gouernours threat­ning to take the liues not only of the Christians but of their wiues also. Some of the principall Gentills inuited them to their lodging, but the feruēt Christians answered, that no lodging should be welcome, which could not admit the profession of their faith. And so they went on couragiously: two of the company not being able to trauaile, by reason of their weaknesse and old age, were beheaded by their barbarous guides vpon the way, in a certaine valley, the 9. of February 1624. their names were Alexius Coiemon and Domini­que Dosai: their heades being off, they hacked the bodies in many peeces to try the edge of their swords. It is hard to say what they suffe­red [Page 40]in this troublesome iourney, being conti­nually couered ouer with snow. That day they came to a place, where they were dispersed in seueral lodgings. The Father was lodged with the Ministers of Iustice, who were curious to heare some points of Christian doctrine, which he liberally imparted by explicating the Credo; then they asked whether those rumours were true, that the Fathers should goe about to vsurpe the kingdom of Iaponia: The Father answered that Europe far exceeded for siluer, gold, pretious stones and all other commodities; and therfore it was a thing vnlikly, they should forgoe it vpon so vn­certaine an attempt, and so vnequall a chaunge; es­pecially the distance being so great, that three yeares are required to performe the voyage. That it was easy to see, what kingdomes they sought after, that is saluation of soules; since for the preathing of Chri­stian Religion they suffered all manner of daunger, torment, and death it selfe. The next day the mar­ched after the same manner, tyed two and two together, with one to guard them, with a wri­ting vpon their shoulders importing this word Christians: and so they came to Midrusara, where they were made stand in the open streets till it was night, exposed to the wind and bitter cold, In Midrusara were two principall Officers cal­led Safaoca Bingo and Faximoto Bungo: the pri­soners were not immediatly brought before [Page 41]these, but were examined first by certaine No­taries, who set downe punctually in writing all their answers, and namely that they would rather dy, then deny their Faith. The day following the two chiefe officiers, informed of what had pas­sed, called for the prisoners before them; and intreated the Father, to perswade the rest from their Religion; the Father answered, it was a part of his office to doe quite the contrary. Little pleased with this answer, they tryed all the rest one after an other, but found them all in one tune: at which they storming and turning to the Father, they threatned to send them to the Citty of Iendo, there to receiue a most cruell death. The Father answered; He would count it a speciall fauour to be cut in pieces for the faith be preached: Hereupon the officers against the custome of Iaponia, caused the wife of Mathew, called Sa­bina, to be taken prisoner: Shee was bound and so ledde before them. The officers importuned the Father to disswade her at least, being a wo­man, from Christian beliefe: but he answering as before, they tryed themselues by all meanes to withdrawe her: but she constantly preuailing was sent a way, & some of the rest were sent to the house of a principal officer, who by threats and promises sought to ouer come them: this not preuailing he caused their leggs to be pressed betweene certaine boards with excessiue tor­ment. [Page 42] Leo and Mathias only were put to this torment; for the officer perceiuing them so cō ­stant would passe no further, but sent them to Xindai to the Gouernour Suò, to the end he might dispose of them at his pleasure.

They tooke their iourney straight bound and well guarded as before, and vpon the way met with a certaine Christian called Michaell, who did all he could to make the Sargeants lead him prisoner with the rest; but could not obtaine his suite, because he was a stranger: The paines of their iourny were extraordinary, by reason of continuall raine, snow and other incommodi­ties of the time. The Father did his part to make sweet and easy the difficulties of the way, by exhorting them to patience and constancy. But aboue the rest was admired the courage of Leo, who hauing had his leggs all squeesed with the torment, outwent them all, neuer shewing so much as the least signe of paine or feeling: They had not gone farre, when they met with an o­ther Christian called Iulian Fiemon, who decla­ring his profession made suite to be of the num­ber and ledde to prison; who obtained his peti­tion, to the no small comfort of the rest, who hoped Almighty God would increase aswell their courage, as their number. Come at last to Xindai they were put into the common iayle by order from the Gouernour Suò, being nine in [Page 43]number. The Father desired much to haue spo­ken with the Suò, to haue vndeceaued him: but neither he, nor any of the prisoners, could euer obtainè to see him.

Before Father Diego and his came to Xindai, many had been put to death with seuerall tor­ments, brought from seuerall parts. The first, who suffred in Xindai, were Marke Cafroy and Mary his wife inhabitants of a certaine place calied Omura. His officers comming vnto those parts, certaine frindes of Marke, not acquainting him, affirmed to the persecutors that Marke and his wife were no more Christians: they satisfied with this, were already gone their waies; when Marke and his wife, vnderstanding how the bu­sinesse had been carried, and therefore thinking thems lues bound to disclame from the imputa­tion laied vpon them, by discouering themselues and professing their faith openly before he offi­cers, left their house and gooes to the charge of certaine slaues, and tooke a long iourney to o­uertake the persecutours, & professe their faith, though with losse of their liues; Which they did accordingly; neither could they be drawne from it by any meanes of persuasion. They pla­ced them both in publicke starke naked, for the space of a whole day: but this abating nothing their courage, they were sent to Suò in Xindai, who straight gaue order they should be burne a­line, [Page 44]being first ledde through all the streets of the towne, with a trumpet before them decla­ring, that these were so condemned for their obsti­nate professing of Christiā faith. Whilst they were thus leade vp & downe the towne towards the fier, they met with new assaults, life being pro­fered them, so they would yet relent: but Marke answered in the name of both that no torments should euer take them frō the faith of Christ. Thus came this happy couple vnto the place of exe­cution, where Marke bound to a stake with the sacred names of Iesus and Maria imprinted in his hart and lips, rendred vp his soule a middest the flames, the first of February. 1624. Whilst Mary on the other side, in the height of her torments melted into a shower of comfortable teares, sweetly thanking the diuine goodnesse, for hauing be­stowed vpon her infinit benefits, and this aboue the rest most deare vnto her.

For the confession of the same faith two more were burnt, the Father and the sonne, on seue­rall daies: the Father was called Andrew Camon; and the sonne Paul Sancuro. For the same cause another called Peter Chinzo, gaue his head, his body afterwards being cut into smale peeces. On the 12 of February foure more were put to death Iohn Anzai a Physitian 60 yeares of age, his wife also farr in yeares, an other kinsmā called Andrew Icyomon, and a seruant of Iohns called Lewis. An­drew [Page 45]and Lewis were beheaded and their bodies after hacked in peeces. But Iohn and Mary ranne a more difficult and glorious course. First were they assaulted in their owne houses, with threats and promises proceeding from their carnall friends, and a bloody tyrant. But Suò seeing his hopes deluded caused thē to be put into a great riuer, which passed through the towne: but many waters could not extinguish their Charity. They suffred this torment with a merry coun­tenance, though in the deepest of Winter, and a most bitter frost. Now and then would they thrust them ouer head and eares, bidding them deny their faith: but all they could get from them, was an absolute deniall. So that dispai­ring to obtaine any thing this way, they tooke them out of the riuer, and naked as they were set them one horsebacke, and led them through the Citty, with a trumpet before thē declaring the cause of their punishment. At the end of euery street they made thē comed wne from their horses, and asked them a new; whe­ther they would deny their faith? they persisting in the negatiue, buckets of cold water were pow­red vpon them. Thus passed they with incre­dible constancy through the whole Citty till they came to the chief street: there being bound to the gates (for in Iaponia euery street is shut in with railes) they were exposed to the cruelty [Page 46]of all, who cast so great aboundance of frozen water on them, that nature yeelding, they died in the midst of their torment, with a deniall in there mouths, loaden more with merits then with yeares; leauing the Christians with com­fort, the Gen ils with confusion to lee such cou­rage in an age so decrepit.

After these were beheaded Simon Ficoyemone, Monica his wite, and a son of theires; whose name we know not. These were put to death in Ioioma by commaund from the Lord of the place for professing Christian faith. In Vsuquino one called Gaspar Ichniemon suffered the same death for the same cause.

It is now time to returne vnto F. Caruaglio & his Companions, whom we left in prison. these vpon the 16 of February, which is the last of the Iaponian yeare, were taken out of iayle, and led to a riuer which runs through the towne; neare vnto which was a certaine lake paled a­bout, being round, and filled with the water of the same riuer some two foote deep. Here the prisoners, being stripped naked, and tyed each one to the stakes which were round about, were compelled to sit downe in the water, and there remained for the space of three hoares. Meane while the tormented persons vsed no o­ther language but this Iesus Maria: Praised be the B. Sacrament: Blessed be God for euer, and [...]. [Page 47] F. Diego encouraged them al, not only by words, but by example, sitting in the water like a body of marble that felt nothing: and when he left of exhorting, his eyes modestly composed, and as it were vanished in a profound contemplation, left not of to preach; Those who were present at this spectacle, impior: with compassion, per­swaded all they could those afflicted persons to abandon Christ; but their answere was that they were ready rather to endure ten thousand torments. Hereupon they turned their rage vpon the Fa­ther, vomiting forth against him many iniu­rious threats; doing him seuerall assrouts, which he indured with incredible patience, still anima­ting his fellow patients. Three houres being en­ded (because the tyrant would not haue them die there) they were drawne forth; but in such pittifull plight, that hardly could they moue a ioynt; being stark with cold, and halfe frozen they cast themselues vpon the sands on the riuer side. Onely F. Diego forcing himselfe, sat downe with his legs a crosse (which was his vsuall po­sture at home) and his hands ioyned vpon his breast, his head bowing downe, and so put him­selfe into an act of praier; with no smale won­der to the Gentils, to see a man in that plight enioy such calme and peace of mind. Two there were, Mathias Sifyoie and Iulian Iemon who died assoone as they came out of the water. Whilst [Page 48]they were vpon the sands, comes a message frō the Gouernour to the Father; that he and his com­panions should be deliuered, if he would only exhort them to deny their faith. The Father scorning the proposition, made them see that the frozen wa­ter had nothing quenched the flames of diuine loue burning in his breast: and therefore an­swered couragiously that he would rather exhort them to ensure a world of torments, then buy their liberty at so deare a rate: the messenger returned to the Gouernour with his message; who raging with spite, sēt an other to assure them they should be burnt aliue, without the least sparke of compassiō. They all answered with one voice, that they could not receaue more happy tidings. hereupon af­ter many persuasions to smal purpose, they were commanded backe to prison, warned to prepare themselues for a hotter element. So they were curried back with guards vpon them; the bo­dies of the two already dead, being cut in pieces and cast into the riuer. The people cryed out amaine against F. Caruaglio; which he endured with no lesse ioye then patience. Being in pri­son, it is incredible what calamity they endured vatill the 22 of February, the fourth day of the Iaponians new yeare: but all was deuoured with inuincible courage, preparing themselues with a kind of greedines for the expected fier. The 22 day in the morning, the yeare 1624, they were [Page 49]drawne out of prison, not to end their liues in fier as they expected, but in a contrary element: for about noone they were led to the place a­boue mentioned, and there stript naked were tyed, as before to their seuerall stakes. At first they made them stand vpright in the water knee deep, then forced them to nt downe so that the water came vp to their breast, and changed their posture frō time to time to encrease their paine. The blasphemies and iniurious speeches of the people were intollerable, falling chiefly vpon the Father.

The language of those, who suffered, was the same that before Iesus Maria &c. and thus they perseuered immoouable till the euening. Then begā the waters to freeze, aswel by reason of the cold, as the wind which entred on euery side, and the snow which fell from aboue in aboun­dance: so that the torments of these seruants of God, was encreased from all parts. They soone perceined that their time approached, and ther­fore with most amorous wordes and inflamed Charity taking leaue of one an other, they set themselues to implore the helpe of God, giuing him thankes for the bestowed benefits, and be­seeching the most B. Virgin to obtaine succour for them from her sonne Iesus in this last pe­riod. F. Diego redoubled his encouragements, when Leo Gognemon began to faint and struggle [Page 50]with the pangues of death; which the Father perceiuing, turning to him in particular cryed out, yet awbile, yet awhile: we shall quickly haue an end: at which wordes Leo receiuing new strength seemed to ioy in his torments, and cal­ling vpō the holy names of Iesus and Maria gaue vp his soule vnto his Creatour The next were Antony Sazaymon, and Mathias Xoiano; who already dead, F. Caruaglio not knowing so much, and calling vpon him, he answered to the Fa­thers call euen after death, as was obserued by those who were next about him. Meane while comes a Gentill, and offers to deliuer out of the torment any that would relent, viewing aboue the rest Mathias Taroyemone his especiall friend, but all answered with a resolute Noe: so that soone after there expired in the fourth place, Andrew Nigemon with the sweet names of Iesus and Maria in his mouth. In the same manner finished his course Mathew Mangobioye, who was the fifth and Mathias Tonoyemon the sixt, who drawing towards an end, called vpon the Fa­ther saying farwel Father, farwell: I am at the last; to whom the Father depart in peace, and so he died without further ceremony, with the happy names of Iesus and Maria hanging in his lipps.

It was now fiue of the clock in the euening and therefore the people retired, leauing yet aliue the Captaine of the rest F. Diego Caruaglio: [Page 51]but he was not abādoned of certaine Christians, who remained by, till he died: they affirme that a little before midnight the generous Cham­pion of Christ, with incredible constancy, repea­ting againe and againe the hopefull names of IESVS MARIA, ended the period of his life and labours.

The constancy of the Christians was commē ­ded euen by the Gentils, especially of F. Diego, who in more then ten houres torment was ne­ner seen so much as to tremble for cold, the in­ward fier burning in his soule conquering the outward cold, which afflicted his body: famous aswell for the newnes of his torment, as the many lost perswasions, spent to withdrawe him from his faith. For the Tyrants commonly vse no persuasions to honours, knowing by expe­rience that it is labour lost, and this was the first time that this torment was practised in Iaponia. All these seruants of God passed to a better life the 22. of February; the other two aboue named on the 18 of the same Moneth 1624 by order of Idate Massamune gouernour of those quarters. In the morning the dead bodies were taken out of the lake, & chopt in peeces were cast into the ri­uer, excepting the heads of 4 & that of F. Diego; which some Christians found means to haue, and keep them with greater veneration.

F. Diego was a Portughese borne in Conimbra, [Page 52]he entred into the Society at 16 yeares of age. the yeare 1600 he went to the Indies with in­tention to passe to Iaponia; he suffred much vpō the way; and after fiue yeares went to Macao; there he staied till he had finished his courses of Philosophy and Diuinity; and the yeare 1609 he entred his so much desired Iaponia. He im­ployed the first yeare, as the custome is, with extraordinary diligence to learne the language: this done for two yeares he cultiuated Chri­stianity in the Ilands of Quamacusa: thence de­parting he went to Meaco and to the Country of the Cami, but soone was chased thence, with the rest, out of Iaponia towards Nangasachi and Macao, the yeare 1614, where he preached the Ghospell. In the beginning of 1615 he was sent into Cochinchina in company of F. Frācis Buzoni, to found a new that mission; where he laboured with extraordinary zeale: but by a speciall pro­uidence the yeare following he came back into Iaponia. He spent the first yeare in Omura with excessiue zeale and Charity: in the yeare 1617 he made his profession of 4 vowes and was sent into Ofu: he visited three seuerall times the Chri­stians sent into banishment into Sungaru the last shire of Iaponia. He went twice to Iezo and was the first Priest that euer saied Masse there. He truailed ouer the kingdoms of Oxu and Deua, taking the paines we haue else where specified, [Page 53]speaking of F. de Angelis in the like occasion. He was the first that resided in Aquita & Xemboun; where he planted in a manner what there was of Christianity: here he had his part of a persecu­tiō raised against Christiās, in which many were sent into banishment; who perswading him to retire and to saue himself for the good of many, he could neuer be induced to abandon his flock; which likewise befell him at this time in the Country of Massamune. He was infatigable in aduauncing and setting forward Christian Reli­gion: and to conclude he was endowed with extraordinary humility, charity, affability and other like vertues: after 30. yeares spent in the Society and 15. in the mission of Iaponia, aboun­ding with merits he gaue vp his life for Christ the 46 yeare of his age.

In the countrey of Camofidadono, one of the principall Lordes of the kingdom of Onu, di­uers Christians were sent into banishmēt; others taken, and some also newly conuerted shewed how fraile and weake mans nature is: three hundred and threescore persons of age receiued baptisme before the persecution, which proued to be so terrible, that F. Iohn Matthew Adam of our Society had much a doe to hide his head, or find sustenance necessary for life.

Of the persecution in the kingdome of Deud and the death of three Christians.

WHilst in the yeare 1623 the Xogun put so many Christians to death in Iendo, there chaunced to be present in the court Yoxi­nobu Xataquedone Lord of the greatest part of the kingdome of Deua; who fearing the dis­pleasure of the Xogun, gaue order vnto Fanye­mon his chiefe Gouernour to make diligent in­quiry after such Christians, as were to be found in his estate, and proceede with all rigour against them. The Gouernour complyed so exactly with his charge, that in a short space he cast into prison aboue two hundred, and the greatest part per­sons of accoūt. The first was a gentleman called, Iohn Catauneme, who being assaulted with all kind of stratagems, persisted notwithstanding so constantly, and preached Christian faith with such feruour to the standers by, that they con­fessed themselues for conuinced, and kept back from imbracing it with only feare, This man had a little sonne of 7. yeares old, whom he brought vp in this manner to make him constāt in his faith. Be sure, would he often say, that thou vnder goe any death whatsoeuer, rather then deny thy faith: one day among the rest eare he was taken prisoner looking vpon his chile; well, [Page 55]saied he, art thou resolued rather to be burnt aliue by the hande of the Iustice, then to deny thy faith? You Father, replied the little one, what doe you re­solue vpon in the like case? Why I would burne; saith the Father. So would I too, answered the child; Ile try, saith the Father, whether thou be like to resist, when occasion shall require. Come hither; take this burning coale into thy hande, and keepe it till I bid the cast it away. The childe opened his hand, and the Father sayed in it a red hot coale; which the child held in his hand till his Father bad him cast it downe; though it had already burnt the skinne and singed the flesh. His Fa­ther demaunding, whether he found it hot? One, answered the child, resolute to let himselfe bee burnt aliue, as I am, hath no great difficulty to hold a ceale in his hand, for so short a space. I his came to be knowne of both Christians and Gentills: these were confounded; and those encouraged to see so stronge an example in so weake a sub­iect. With whole troupes of his friendes and kinsfolke was Iohn Fot Cauas Quiemon impor­tuned for the space of 20. dayes, who exhorted him, at least in wordes to deny his faith. But he true vnto Christ, answered, he would not doe it for all the gold in the world, they called him mad­man but all in vaine: wherefore despairing to preuaile with him, they let vpon Lucy his wife; who no lesse constant, would not be drawne [Page 56]from her resolution with the consideration of goods, children, or her owne life: and therefore Iohn being led to prison with his two sonnes, she was left vnder guarde in her owne howse, together with her lesser children, as the custome was in the beginning of this persecution obser­ued towards woemen of quality. One of these called Thomas, being vnder age, and therfore to haue stayed with his mother, vsed so many stra­tagems, that at length he found meanes to ac­company his father to prison; where he became a voluntary seruant of those imprisoned Con­fessours, who were about some forty in number; nor could any euer forbid him this worke of charity.

An other Christian called Alexius Moiemon being diuersly tempted, assured them that not only the whole Citty of Cubota, bet neither the Teno Ioxinoba, though he came in person should be able to remoue him one inche from his faith. He was not alone in this resolution, but had many followers: of which two were behea­ded Lewys Tarogt, and Mathew Xichyemon; these two were in the seruice of a noble man in Iendo, when the Christians were put to death, and by him greatly solicited to deny their faith; which he not obtaining put them out of his seruice, giuing them warning not to goe to the king­dome of Deua: but they, desirous of a crowne [Page 57]of martyrdome, went straight thither, and ob­teined their desire, and became with dying for Christ, of seruants freemen, the 7. of Febr. 1624.

A certain young maide called Monica of 25 yeares of age was no lesse molested: shee had serued some later yeares the wife of Sataquedone who, as is mentioned else where, not being able herselfe to receiue baptisme, perswaded most of her seruants therunto; of which Mo­nica was one, baptised by F. Diego Caruaglio. Her mistresse, though a gentill, being sont into banishment for the lawe of Christ, Monica was forced to leaue her, and betake herselfe to the Citty of Cubota, where she had many of kind­red. She grew so much in deuotion, that to the end they might not importune her to marry, she cut off her haire, to giue her selfe more fully to Christian piety. The Gouernour, vnderstan­ding that she was Christian, endeauoured by meanes of his owne wife to draw her back; but Monica stood it out couragiously, till one day the Gouernour in presence of many bid her resolue either to deny her faith, or loose her head: her an­swere was, by stretching forth her neck, and saying, that her faith was dearer vnto her, then her lise: and in the saying, her head was stroken off, in the Citty of Cubota, the yeare 1620.

Notwithstanding all the troubles, there haue been baptised in this kingdome three hundred [Page 58]persons of age.

Of Christianity in the countries of Cami.

IN these countries eight of our Society are re­sident six Fathers and two Brothers; hauing charge of many Christians, & putting their hāds to seuerall missions of diuers kingdomes, as well of Goquinat and others neare about, as of Cugoco and Scigeco. This yeare eleuen hundred three­score and two persons of age haue receiued bap­tisme, who vnderstanding the newes of perse­cution, made their recourse vnto God more di­ligently then euer, by frequenting the holy Sa­craments, and other spirituall exercises, and in particular by keeping in seuerall places the praier of the quarante houre. In Ozaca there was an or­der that all Gentils, who had Christians in their houses, should dismisse them: where vpon the poore Christians were put to their shifts, suffe­ring great extrean ity (it being the depth of win­ter) as well in their owne persons, as in their poore children, not findinge where to shelter themselues, and oftentimes not permitted to lodge vpon the high waies, for feare of displea­sing the Xogun: so that they were often constrai­ned to take vp their rest in the midle of the open fieldes, exposed to the violēce of extreame cold.

Their onely comfort was when they met to­gether, [Page 59]entertaining one an other as if they had been brothers, and drowning their owne mise­ries wi h comfortable speeches and mutuall en­couragements drawne from the person of their Redeemer. When they met with any of our Fa­thers, their sighs were a preludium to their ton­gues and their teares pleaded their cause before their wordes. Yet God prouided a houle for his seruants, which belonged to one of the chiefest Christians of that citty called Paul, whither they all went, and were prouide not only with spiri­tuall helpes, but euen with temporall. For this worthy Paul hauing sent his wife & childrē into the country stayer himselfe behind with two of our Fathers; he helping to the vttermost of his forces their temporall necessities; the Fathers employing themselues for their spirituall good, arming them with the Sacraments, with exhor­tations and the like, and in particular encoura­ging them to stand resolutely in defence of their faith. Yet they began to feare least the presence of the Fathers should encrease their persecutiō, and that for many reasons so that the Superiour resolued to goe a good way out of towne and liue in a certaine little cotrage out of the way. A certain Christian called Paul, as rich in faith, as he was poore in fortunes, was extreāly set vpon by the Gentils, and not permitted to goe vpon the waies (such was their fury to make him [Page 60]deny Christ:) but he that was accustomed to this kind of sport, hauing here to fore been banished for the Law of the true God, tooke thence oc­casion to preach and denounce him with greater feruour.

In the territory of a certaine Gouernour cal­led Anabu Auagi many Christians haue behaued thēsolues brauely: among the rest a certain Phy­sitian, called Thomas who hauing been formerly banished for his faith, now againe with more cō ­stancy then euer giuing the nay to his friends and kinsfolke, was sent the second time, with all his family, into banishmēt, to shew how deeply the name of Christ was printed in his hart. These afflictions endured with all rigour foure mon­thes and more, relenting nothing in the hart of the Citty, though somewhat appeased in the Boroughes an Villages neare aboue. Certaine Christians of the kingdom of Fococo eight daies iourny from Oxora haue greatly edified the Chri­stians of these partes, taking a long iourney to prepare themselues for this persecution, by con­fessing and communicating.

There hath no wanted matter for other Chri­stians to shew their valour and constancy, for those namely of Sachai, Fuximi and Meaco, where a certaine Gentleman had the greatest parte of his goods confiscated, and was himselfe sent into banishment, whom not longe after [Page 61]aboue two hundred followed, banished for the same cause from Sachai.

In Fuximi and Meaco, notwithstanding the persecution, two hundred persons of age haue been conuerted; diuers in the afforesaid places gaue back and began to yeeld; who afterwards, with publicke demonstration of true repētance, haue made satisfaction.

Neere vnto Coquinai the persecution hath caused some losse, yet far greater hath been the gaine.

In a kingdome neere vnto Izzu the tempest of persecution carryed all before it, by reason of the neernesse to Iendo; yet the Christians, though otherwise of late standing, resisted manfully: many enduring banishment and other calami­ties. A Father of our Society was sent in Mission; who gathered together the dispersed flocke; a hundred and fifty of age hauing receaued Bap­tisme, before the persecution began.

Another of our Fathers went to the king­dome of Ouari, who set many on foot againe, whom persecution had made stagger. In a cer­taine place of this kingdeme, called Ichinomiya; Almighty Gods prouidence was particular in the conseruation of a handfull of Christians; The Gentiles conspired together to worke them frō their faith; but they, both men, woemen, and Children resolued rather to dy, then doe any [Page 62]misbeseeming a Christian. The Gentils hauing tryed many waies to batter the Christians con­stancy, all others failing tooke this as most expe­dient. They sent vnto the Christians, all their cre­ditours to exact payment on a certaine day, or otherwise to haue them deny their Faith, which if they did, their debtes should be pardoned them. It was done accordingly: but the good Christians, though poore and labouring men for a great part, to holpe out one another, that euery one found meanes to pay his debts. The Gen­tils raging here at, begā to threaten them death: but they more meeke then euer, went and offe­red vp to their Masters all that was remaining, saying; they had now neede of nothing more, since they hoped to dy for Christ. Thus did they con­quer, and not onely become victorious them­selues; but succoured also the necessities of other Christians, who were banished for Christ, which they did with inuincible Charity, towards those particularly who had been cast out of the king­dom of Mino; many of which had left their hou­ses their goods, and all their possessions.

In the kindom of Xefat the rigour was not so great: onely there came out of a proclamation forbidding any one te let his house to Christians. A­bout this time there fell sicke, in the fame place Cagiuata Fayemone a Christian of account; who made knowne in the extremity of his sicknesse, [Page 63]how much he esteemed the faith of Christ. No sooner was he fallen downe but he called for a Confessarius, and in the progresse of his disease, all his thoughts were ēploved in making acts of Contrition & piery: which to a certaine seruant of his seemed excessiue; and therefore said his Master was out of his witts but Fayemon answe­red that he knew full well what he did and that saluation could not be bought with too much dili­gence. It happened finally that the force of his ficknesse put him besides himselfe, and then tur­ning towards the standers by, he cryed out. Who is there? what meaneth this? Is it possible? are wee but onely foure Christians here? where be the rest? call them, call them: and let vs with hartes vnited resolue to stand to our faith, when the edict shall be published against the Christians: and so he dyed, leauing those of that were present greatly eni­fied, to see a man both in his senses, and bereaft of them, esteeme so much his faith and salua­tion.

In the kingdome of Iomi hath been the like trouble, the Christians of Saoyame a principall place of that kingdom, armed themselues with the holy Sacraments to resist their enemies. A certaine Gentill inhabitant of the said place, and brother to one of the Gouernours had for some time before a desire to be baptized; and vnder­standing of the persecution, which began, hee [Page 64]discoursed with himselfe in this manner; If all the Christians be sent into banishment, or put to death, who shall baptize mee? I will therefore take commoditie, whilst I may: and there vpon went and receaued Baptisme.

In the kingdome of Fococo the Christians es­caped persecution: for though they were terri­fied, yet Faxuia Chichuyendono stirred nothing: both because he iudged it time lost to goe about to perswade a gentleman & a souldier to chang their opinions, saying: that he that was not con­stant in the seruice of God, much lesse would be true to men: and therefore neither he nor other cheife men, went about to diuert the Christians from their beliefe.

A Priest of our Society hath taken his iourney into the kingdomes of Canga, Noto, and Iucchi, there to visit & helpe the Christians with the ac­customed exercises of the Society.

The Christians of the kingdome of Quinocuni haue been visited, where the Merchants only are persecuted and not the Noblemen; F. Iohn Baptista Porro of our Society hath charge of Chri­stians of the kingdomes of Farinia Byten, Chiun­goco, and Schigoco, being continually in Mission visiting & helping now one part, now another, with great labour and no lesse fruite. The newes of the persecution comming thither, the good Pastour redoubled his diligence, & found them [Page 65]also resolute to giue their liues for Christ; and to that end he gaue them the holy Sacraments: the effects whereof were such that in their con­flicts they all behaued themselues most con­stantly a few excepted; the number whereof almighty God made vp with forty two new souldiers, which he called to his side.

The Lord of the kingdom of Bisaen, though he be not contrary in opinion to the law of Christ, yet to cōforme himself to the will of the Xogun, he ordained, that all the Christians should be banished out of his state. To which effect the proclamation came out of Ocayama the head Citty of that kingdome: and least any mightly close, it was ordained, that euery one should giue vp his name in a paper, setting downe the sect which he professed, what Temple of the Idols he frequented, & what Bonzo he acknow­ledged for directour. And straight all those were put out of the Citty, who refused to doe it; and by a particular grace from God all, as well rich, as poore; gentlemen, Merchants, Magistrates or of what profession soeuer, chose rather to bee depriued of all things, then of God: the officers vsed extreame rigour in executing their Com­missions, turning away euen the meanest pe­sants; vsing al diligēce not only in great townes, but euen in boroughes and villages; and calling before them the heades of families, to iustify [Page 66]that they had turned away all those that were Christians: who in great numbers, and with ad­mirable constancy, went reioycing into banish­ment, preferring heauen before the land of Gay­ama and Bisem. Of which number was a woman of account, maried to a Gentill of her qualitie, who was commaunded by the Gouernour, ei­ther to turne her away, or make her a Gentill. Many perswasions were vsed to this end by all her kindred, which she manfully resisted; and rather chose in company of her seruants a vo­lūtatie banishment towards Nangasachs, though in a most vnseasonable time, it being the depth of winter, then to liue in continuall danger, and occasions leading to perdition. A certaine Page was threatned by his Master, that he would cut of his head, vnlesse he denied his religion: the Page in stead of answearing stretched forth his bare neck ready to receiue the blow, which yet the Gentill had not the hart to giue, but turned him out of his seruice.

In the kingdome of Farima, the tempest was not so fierce: yet many were sent into banish­ment, some turned away their seruants, and o­thers their very children, for being Christians. In the kingdome of Bithu one of those few, who followed the law of Christ, hearing the cruelty of the persecution, left a certaine house, he and his whole family, which the Tono had giuen [Page 67]him, saying it was not now time to dissemble. He was therefore sent the second time into banish­ment, and hartned all the rest, to endure the in­commodities, which they were liable vnto by proclamation, by gathering them together in his house, and arming them with spirituall confe­rence, and reading pious bookes againsts all future encounters.

The kingdom of Bingo escaped better thē that of Aqui. One of our Fathers, departed a moneth before from the Citty of Firoxima, leauing all the Christians full of courage & comfort: when on the suddene comes forth a proclamation, that all those, who were Christians, together with their wines and children, should straight depart the Citty: it was executed accordingly with no smal cruelty, they being thrust not only out of their houses, but of the highwaies, and forced in the cold nights (it being the middest of winter) to ly in the open fields; in so much that many fell sicke, and some died thereof, whose names are not yet come to our knowledge, In all other places there abouts, the like cruelty was vsed: but all shewed inuincible courage, many choo­sing rather to stay thē goe, to the end they might be carried to prison and suffer death for Christ. Among many good, some also were wanting in their duty; of which one coming to himselfe againe, writ a letter to the Gouernours, giuing [Page 68]them to vnderstand, that they should no longer misstake his meaning; for that he was now resol­ued rather to part with his life, then his Religion. The Gouernours dissembled the matter with him: but it passed otherwise with one Francis Ioyama Sintaro.

The death of Francis Ioyama Sintaro, in the Gitty of Firoxima.

WHilst the Officers wēt from house to house, to take euery mans name, and beliefe in matter of Religion; he Steward of Francis, in the name of his Master, who then was absent, gaue vp in writing, that no Christian dwelled in that Pallace: which Francis at his returne hauing vnderstood, first reprehended his Steward, and then sent a note ro the officers ro let thē know his Steward had abused them for that he was in­deed a Christian, and so minded to cōtinue till death; The Gonernours much amazed, to see so great constancy in a youth, determined to abate it vpon any tearmes. First they employed his kin­red, who together with all the Nobility plyed him for thirty daies together: neither did those onely, who were present try their skill, but the absent also by letters and large promises of great preferments about the Princes person, so he would relent; The braue young Champion had [Page 69]no sooner read the first letter tending to this pur­pose, but straight he toare in pieces all the rest of the packet, and threw them into the fier. At which the messenger amazed, bad him looke what he did; for that the letters were of great importance, and that he might doe much better to change his Re­ligion, to whom Francis imposing silence, badd him keepe his Counsell for some body els. His Fa­ther in law did also his best to withdraw him, and among other perswasions, threatned to take his wife from him, vnlesse he yeelded: at which Francis smiling, replyed that neither wife, nor all the world could yeeld, should seperate betwixt him and his Religion.

Meane while the valorous Champion had recourse to his ghostly Father, arming himselfe with the holy Sacramēta for greater enterprises. At his returne from the good worke, newes was brought him that Matthias Xobora Scizaimō was taken and laide in irons for the Confession of Christ: at which felicity enuying he begun to exclame with ioy, ô happy, thrice happy Mat­thias! and taking pen and paper writt him a let­ter full of spirituall comfort with extraordinary feeling. Scarce was the letter made vp and sent, when behould foure souldiers gentlemen sent from the Tono, to know the present state of his mind, which they soone perceiued to be the same, and made their report accordingly. Here­vpon [Page 70]the Tono gaue order, that when it grew darke, three others should goevnto him, and dispatch him out of the way, vnlesse he changed his mind. The three went at the time appointed, and ha­uing beset the house, they came in vpon him, and demaunded; if he would yet change his mind? that therby he might greatly gratify the Tono; wher­as his obstinacy might peradnēture cause him a deare repentance, and no lesse then death. At the sound of death Francis turning to them told thē; he could neuer looke for more welcome tydings: and if they should happē to be the Messēgers thēselues, he would receiue them not as men, but as Angels from heauen; and so saying for reuerence kneeled downe be­fore them. The Gentils were out of themselues at so vnaccustomed a manner of proceeding; and to comply with their commaund from the Tono, tould him plainly they were come to take his life from him, and that therefore according to the fashion of Iaponia be might cut vp his owne belly. This, re­plied the valient Champion of Christ, is forbid­den me by the law of Christ: but if you haue order to take my heade, here it is; I will not refuse it. Only if you please, Ile goe first to take leaue of my Mother, which was graunted him. Then going by cer­taine secret doores, he found her in her cham­ber, and with incredible tokens of ioy he brake forth into these speeches; Behould Mother the neure is come, which I haue so often and earnestly [Page 71]begged from heauen. I am euen now to giue my blood for Christ: helpe me to thanke Almighty God for so great a fauour: and in token you sorgiue all the faults and offences, which I haue committed namely against your selfe giue me your last benediction; and with this, cast himselfe vpon his knees; The poore Mother with eyes drowned in teares, tooke him in her armes, and embraced him, and with a countenance cheered vp, answered; God blesse thee, deare sonne, and giue thee grace and strength necessary for so great an enterprise. I confesse, there is no losse in this world so sensible; for in thee I loose all my support and comfort: yet I am ouerioyed to see thee dy for Christ. Blessed be his holyname for his be­nefits bestowed on vs both, and this in particulars with that came in his wife, and all the standers by burst forth into lobs and teares to see them take their leaues. Francis alone stood vndaunted; and left her for a pledge the loue of Iesus, whom he desired for a last fauour, she would alwaies keep in her hart, and rather dy then falsisy her faith. This done he returned to the roome, where he was expected, and stretching forth his necke, was beheaded for his Religion the 16. of February 1624 in the 24 yeere of his age.

Francis Sintaro was borne in the kingdom of Cai of noble parentage: he was baptized at 16 yeares of age, and as he grew in yeares so grew his loue and feare of God: he receiued and lod­ged [Page 72]our Fathers in the kingdomes of Quinocuni and Aqui, where he allotted a part of his house: his chiefe delight was in seruing Masse, and dis­coursing of heauenly matters: his conferences of spirituall and dinine thinges was commonly with teares hauing a tender and most pious hart: his zeale of soules was in credible; and therfore he spared neither cost nor labour to assist all, as well Christians as Gentiles: and being gratious and fluent in discourse, and conuersant in the Iaponian sect, he was heard with exceeding con­tent, and no small fruite of many. When he had of our Fathers in his house, he would call the Christians round about, and incite them to Con­fession: and where by night any of ours went to heare Cōfessions, he was the man that would accompany them: he often fasted and disciplined himself, but especially in time of Lent; at which time and many others he depriued himselfe of the company of his wife, therby to giue himself more freely to his praiers and deuotion. So great was his desire of dying for Christ, that he was often minded (had not our Fathers for iust reasons opposed themselues) to put himselfe Prisoner with certaine Religious persons, to the end he might be put to death in their com­pany.

The death of Matthias Xobora Schizaimon.

MAtthias serued a nobleman, who put him in trust with most of his important af­faires; and therfore in time of these troubles, la­boured by all meanes, both by threates, and faire meanes, to make him leaue his faith; and not preuailing, he gaue order he should be bound; which Matthias ēdured most willingly for Christs sake. A whole day and night was he tyed last vnto a stake by the necke, handes, and elbowes with sharp small cordes, a torment of that na­ture that many dy vpon it, the cordes entring into the flesh to the very bone. But all this pre­uailed litle with Matthias; which his Master per­ceiuing, he caused in stead of cordes a great piece of wood to be put about his necke like a yoke for oxen, vsually applied to the most famous delinquents; and thus was he held the space of 4 daies, with his friends and kindred about him to perswade to change his profession. All this not taking effect, his Master sent a note to the Tono, to let him vnderstand what pasted; who straight gaue sērēce he should be crucified. The Mi­nisters of Iustice, going for this effect, brought him to the place of execution. It is incredible with what ioy and gladnes he past on his way, saying his beades; and passing ouer a bridge, [Page 74]where there was store of people, he began to preach with great feruour, assuring them there was no saluation but in that faith, for which he was now to render vp his life. Being come to the place of execution he cast himselfe vpon his knees, and with a loude voice said the Confiteor, then having made a litle mental prayer, he brake forth into this affectuous exclamation. Praised & euer blessed be the holy name of Iesus: who would haue thought his goodnes to haue been so great, as to vouchsafe to call vnto himself by way of the crosse so vnworthy a sinner as my self! The Gentils them­selues like men distracted looked vpon one an­other, saying If there be saluation to be found how can this man faile of it? Then Matthias tooking vp to the crosse began in this manner; I worship and reuerence thee, ô crosse with all the veines of my hart, sanctified in the person of my Sauiour Iesus. Then praying a little he commended himself to God. & so was put vpon the crosse, after which he so much thi [...]ted, and there pearced with lances finished his life at 37 yeares of age, the 17 of Febr. 1624. The night following some Christians with danger of their liues tooke his body from the crosse, & shutting it vp in a chest, gaue it vp into the hands of one of our Fathers, who placed it neere vnto an Altar, where he faieth Masse.

This Matthias was borne in Aqui, baptized [Page 75]some 7 yeares before his death by a Iaponese Fa­ther of ours: he was singular in the practice of de­uotion and penance inciting the Christians to Confession, and was an instrument to bring many Gentils to receiue Baptisme by the hands of one of ours, then in prison. He serued with speciall care the imprisoned, especially Religious persons. He had passed his word to Francis Sin­taro, that he would rather dy then deny his faith, & thus gloriously kept his promise dying on a Crosse.

The death of Ioachim Curoyemon in Firoxima.

AS soone as the persecution began in Firo­xima, the Gentils neighbours to Ioachim began to assalt him seuerally, and not preuailing, of their owne authority they put guard at his dores and acquainted the Tono with what had passed. He straight gaue order he should be put in prison in the Castle; where after he had been some dayes inflexible in his resolutions, he gaue sentence to haue him crucified, ordaining with all the crosse should be very high, to the end the Chri­stians might not stealt away the body. Ioachim, ha­uing receiued these tydings, fell downe vpon his knees to giue thankes to God, for making him worthy to suffer, and that vpon a crosse, and that for so good a cause; then putting about [Page 76]his necke his beades, his Agnus Dei, and a litle booke of praiers, with a ioyfull looke he went to meete the Ministers of lustice, who came to conduct him to the place of execution. Being arriued, he recommended himselfe with great deno ion vnto Almighty God, and exhorted with extraordinary zeale the Gentiles to receiue the faith of Christ. Finally he was crucified and pearced frō side to side, with a lance, at 60 yeares of age, the 8 of March 1624. by commaundment of the Tono.

This Ioachim was borne in Aqui, of a singu­lar meeknes & humility, much giuen to prayer, and infatigable in assisting and seruing the Chri­stians; He was baptized in Firoxima 16 yeares before his death by one of ours.

The death of Iohn Tananguia Cufroi.

IN the yeare 1612, vnder Daifù, Iohn was ba­nished the citty for the first time: but not lōg after called for backe againe. Then againe was he tried by seuerall waies the yeare 1615; and finally the yeare 1622 he was troubled anew, and after many both threates and promisses was kept pri­soner for a yeare. The good seruant of God liued there very contentedly in continuall prayer, fas­ting and penance. He connerted with his good exhortation, and baptized siue Gentiles, his fel­low [Page 77]low prisoners. At last a yeare and halfe being spent in prison, came the sentence of death, sent from Catà Samonosuque, who liued in Iendo. Now long before, Iohn had made his confession to one of our Fathers, and was by his counsell much ēcouraged to suffer death for Christ. When he first receiued newes of his death, litting vp his eyes to heauen he gaue God thankes for so great a benefit; then turning to him, who brought the message, he also thanked him, de­siring he would tell the Tono and the rest of the Gouernours that he deemed himselfe highly obli­ged vnto them. Going out of prison, he me with a great number of people, to whom he solemnly protested; that he was condemned to death, not for theft or any other crime, but meerely for the saith of Iesus Christ; which he exhorted them all to em­brace, as the only way to saluation: and the same did he repeate in seuerall places, according as oc­casion was offered. And when he was silent, he went with his eyes fixed vpon heauen conti­nually praying and commending himselfe to God. Being come to the place of execution, af­ter he had exhorted all with a loud voice, to receiue the faith of Christ, which he was to seale with his blood, and without which nothing could be auailable for saluation. He was stripped naked, and stretched vpon the earth, and cut of by the middle, whilest he was breathing sweetly forth [Page 78]the blessed names of Iesus and Maria: he died the 14 of February 1624.

Iohn was borne in the kingdom of zio: he was baptised & instructed by our Fathers thirty yeares before his death, whilst he was in the seruice of Augustinus Conises Sunocamidono. He remained alwaies most constant and very ex­emplar, incredibly desirous and carefull of the spirituall good of his neighbours. When our Fa­thers went in Mission he went with them; and hauing an extraordinary gift in preaching, he was the conuersion of many: in these exercises did he continue, till a generous death crowned his labours vnder Catà Simonosaque Lord of the greater part of zio.

Of Christianity in Nangasachi and the country about.

HEre are occupied six of our Fathers, one Brother and eight Dogici. The fruits of their labours, being altogether like those of the yeares past, I omit to set downe. Thirty per­sons of age haue receiued Baptisme; Many who trembled for feare, and some who fell vnder the burden, haue been set vpon their feete againe, and encouraged.

Diuers Missions haue been vndertaken into Sassuma, the Iland of Goto, the Countries of [Page 79] Omura, and diuers other places of the kingdom of Figen In Sassuma they found a true pillar of Christian Religion, a Lady called Catherin in o­ther in law to the Lord of the Country, who in word and action advanceth Christian Religion. This Lady hath been twice set vpon, once by the Bongs, who with superstitions papers of a­doration and prayer sought to raw her to their side; another time by certaine persons sent ex­presly from her sonne in law in time of the per­secution of Iendo, to try whether shee were a Christian or no. To the first she made easy resi­stance by retiring her selfe from them, and neuer more permitting them to come neere her: for the secōd she seeing her selfe importuned by many, espied her oportunity, when her sonne was in the company of many Nobles of the kingdom, & there in the presence of them all, she professed her selfe a Christian, and resolute so to continue whatsoeuer should happen. The Gentill and those about him, admiring so great constancy in a woman, troubled her no more cōcerning that.

In the Iland of Gote, one of our Fathers tooke the confessiōs of more then ten thousand Chri­stians, and gaue the most blessed Sacrament to aboue three hundred: ten of those, who were gone back, were reclaimed: and in this & many other good workes, a Brother of ours had great part, who visited the Christians bordering neere [Page 80]about Omura.

In Nangasachi deuotion is much increased towards our holy S. Ignatius. A certaine wo­man in most cruell and long paines of childbirth making a vow to the Sainct, and praying her friends to spend some time vpon their knees be­fore his picture, was happily deliuered of a sōne, who therefore beares the name of Ignatius. Per­secution is also much increased by reason of a principall Gouernour, who of a Christian tur­ned Renegat, seeketh by all meanes to get into his hands the Religious of that Citty. He hath for that end employed secret spies, promised great rewards, and spared no paines or industry to take them prisoners: and yet it hath pleased. Almighty God to preserue his seruants. This said Gouernour set forth a proclamation that all those, who had any Religious in their houses, should deliuer them vp, vnder paine of death, not only of the Master of the house, but euen of the whole family. This proclamatiō strucke a horrour into many, yet diuers sent away their slaues, to the end they might with the more security lodge Religious persons.

The same Gouernour vsed an other diligēce; which was to set forth an edict forbidding all, vpō paine of death, to reade any spirituall bookes to Chri­stians; and that the Masters of houses should giue vp the names of such, as bad serued the church in those [Page 81]functiōs; otherwise the whole Neighbourhood should be punishable. Vpon this diuers were banished, who being required, refused to bind themselues by promise to desist from so good a worke. Mo­thers could not lodge their children for this reason, without imminent cāger to their neigh­bours: so that diuers were constrained to retire into the countrey, not for feare of death; but for feare of preiudicing others with small ei­ther profit or honour to their Religion. Thus farr went the Renegat Gouernour with his offi­cers, but the persecution of the Xogun increased much their affliction.

He first commaunded that no Christian Iapo­nian should be capable to trafficke by sea out of Ia­ponia but only Gentils and Renegats. A hard and cruell law: for that most part of the inhabitants liue vpon the gaines of their voyages into seue­rall parts. And it was a wonder to see poore Christians starue for hunger, rather then offend God, or let themselues be transported with the sweetnesse of gaine. Among others a certaine Captaine of a ship, was not only kept off board, but threatned with death: and though he auoi­ded this danger, yet remaines he in great po­uerty; which he seasoneth with extraordinary ioy since it is for Almighty Gods cause.

He made also a prohibition to all Iaponians, as well Christians, as Gentils so saile to the Philip­pine [Page 82]Ilands; for that notice was giuen, that in ships frō those parts were conueied sometimes Religious persons; and for this a certaine em­bassage from the Gouernour of the said Ilands did not succed, which happened in this manner.

The Embassadours coming to the Iland of Ia­ponia with rich presents and extraordinary char­ges in a well furnished ship from a certaine port of the kingdom of Farima called Murò 30 lea­gues of Ozaca; coming I say, to Meaco, were there demaūdeo by the Gouernour of the Citty, and the Gouernour of Nangasachi, for what end they came? who sent them? what they car­ryed? what they desired? and the like: The Em­bassadours answered conformably to their com­missions. The Gouernours writ accordingly to the Court: but answer was returned that such Embassages came not of themselues, but procured by Religious men, dwelling in those Ilands; and that the Xogun Lord of Iaponia would receiue no Embas­sages from places broaching a law most false, diabo­licall & seditious turning the state vp side downe and deceiuing the subiects. That already he had been de­ceiued in that kind, and that vnder colour of traffick and marchand. Ze this pernicious law and the Au­thours thereof had been brought in, whom he now had banished vnder rigorous paines & would receiue no more. The Embassadours alleadged their rea­sons, but in vaine, and sinally were constrained [Page 83]to returne hauing done nothing, and guarded day and night like prisoners with armed men, which neither permitted them to goe a land, nor any of the countrey to come vnto them, ex­cepting two only, who were to buy necessary prouision to liue vpon, and all this for seare of Religious men, suspecting the greatest part of the Europeans to be of that profession though disguised in secular cloaths, and this was the successe of that Embassage. And least Religious mē thus disguised should ship into Iaponia, they haue doubled their guards, examining very ri­gorously all strangers, registring the names of all, and obliging those, who lodge them, to ren­der account of them whensoeuer it shall be re­quired.

Moreouer the Xogun hath ordained that all strangers be sent away as well Religious as seculars, so they be Spaniards or Portugheses: the English & Hollanders only excepted, for that they betray Priests, and are held to be capitall enemies of the Spaniards and Portugheses, and of the law of Christ: and for this respect they are not only ad­mitted, but made much of; though they robbe and spoile euen the Iaponians themselues, when they meete with them by sea.

This order came to Nangasachi, when sud­denly the Ministers of lustice, seasing vpon the streets entred all the houses, where the Eu­ropeans [Page 84]liued, and taking their names, & those of the Coreys, Cinezes and Iaponeses, themselues, whom they found clad like Spaniards or Portu­gheses, they set them a certaine day to be gone out of Nangasachi, and all the confins of Iaponia, vnder paine of senere punishments for any that should not obey. They could not but feele that blow exceedingly; yet was it a comfort vnto them to be banished meerely for their Religion. The day being come they all shipped them­selues (excepting some few in prison, of whom we spake in the last yeares annuals) some for Macao, others for Manila the chiefest Citty of the Philippin Ilands; but without either wines or seruants, such as had them Iaponeses, whom they could in no wise carry along with them. The parting was so dolefull and full of teares on both sides, aswel of those who went, as those who staied behind, that all the lookers on were extreamely moued: the mothers wept amaine to part from their children; the husbands from their wiues; the Masters of houses from their fa­milies. The very Iaponeses themselues were woūded at the hart to leaue some their friends, others their Masters, others those from whom they gained their huings and carried in their brests the law; & proceedings of Xogun. Teares and lamentations remained in the harts & eyes of those who staied behind, the more whē they [Page 85]reflected vpon the good deedes done full often by those, who were sent away; as the setting of their slaues at liberty, whom they might haue made money of; giuing to diuers house roome, and liberally bestowing both gold and filuer on persons in necessity.

The last persecution in the Citty of Nanga­sachi was against the dead. For the hatred of the Xogun against our holy faith, which he en­deauours by all meanes to extirpate, could not sufficiently expresse it selfe against the liuing. The Christians of Nangasachi had a churchyard, where they buried their dead, and on certaine daies went thither in numbers to recommend them vnto God: on the sepulchers, which were some of stone, others of bricke, others of wood were put diuers crosses of seuerall fashions. A­gainst this place the Gentils spent their fury but­ning the wooden crosses, destroying the monu­ments, commaunding the dead to be buried vn­der ground. The Christians feared so much lest the dead bones of their frends should be taken vp and cast into the sea, that some made deeps holes into the ground and there buried them; others carried thē home to their houses, others tocitties neere about & there buried them: thus they went all day vp and downe the citty, not knowing what way to take, admiring the cruelty of the Xogun & other Gouernours, who would [Page 86]not so much as endure, that they dead should have with them any token of their profession. A certaine officer at this time passing through the streetes, found a Christian selling beads; presently he layed hands on him, for selling for­bidden ware and streightly bound brought him before a Iudge, who condemned him & made him stand in the publicke view fast bound a whole day and night.

Of the persecution of Christians in certaine places of the kingdom of Figen.

THe chiefest mā of Figen is called Nobexima Xinanono Cann; who was presers at Court, when so many Christians were burned aliue; terrified which this exāple, for feare of loosing the Xoguns fauour, he gaue order to all his sub­ordinate Gouernours, that they should quit his dominions from Christians. The officers carefull to comply with their Masters will and pleasure, put forth a proclamation, that all should aban­don Christiā Religion, other wise to be stripped starke naked and with their eares and noses cut, to be sent to the Citty of Sifai together with their wifes and children there to be slaues to the Tono, who was al­lied with the said Xinanono Cami.

It cannot be expressed what ioy the Chri­stians of Quizicurra conceiued at this Meslage: [Page 87]and by reason diuers torments were threatned in this letter, and namely that they should be burned aline, they prepared themselues first with the most pretious and holy Sacraments, and afterwards with new cloathes to appeare at the day of their death, which they both ho­ped and looked for eare long. One and thirty were called at once before a Iustice, who with faire speeches exhorted all and euery one, to change their mindes and not incurre the dis­pleasure of the Tono. But their answer being vn­daunted and resolute, he fell from faire to bit­ter & threat ning tearmes; commaunding them to be carried away in a most ignominious man­ner. The day following he called before him their wines, who for ioy put on their best ap­parell, and taking their Children in their armes, such as had any (to offer them as immaculate sacrifices vnto Christ) they went couragiously to the iudgment sear, ready to lay open their best veines and let forth their blood for Almighty God. The Iudge haning only seene them, com­maūded they should be sent to a certaine house, and there kept as prisoners, till they heard more of him. The day following a certaine chief per­son and Christian, went to the Gouernour in­treating, the woemen might goe backe to their howles, and offering for to enter bond for their due appearance, when it should be required, [Page 88]which was accordingly graunted: but the good woemen were nothing contented herewith and refused the offer, saying; that unprisonment for Christ was more deare vnto them, then what soeuer liberty, and that they would not depart from the pri­son, vnles it were to a stake or gibbet, to end their liues. Yet finally, giuing way to the perswasions of many Christians, they retired backe to their houses. When these woemen were called to appeare, there were wanting, by reason of the faire distance, those of a certaine towne called Occusa. They were counselled not to stifle since the others had been deliuered, but they would in no waies obey, saying the Gentills should see they were no lesse couragious, then their neight urs and as desirous of death, and so they wēt forward, but were turned backe: for the Iudge perceiuing such incredible cōstancy in both texes, thought it best to dissemble all with prudencv, and so the persecution ended in Oquizu; where tor­ments were wanting to the Christians, not they to torments.

The same day that the persecution began in Oquizu it began likewise in Iagami. The first assaulted by the Governour were labouring mē, yet in a more milde manner: for calling before him on of the chief among them, he was ear­nest with him to chaunge his Religion; which not succeding, to subsoribe at least a certaine list, [Page 89]which he had in his hand. The honest Coūtrey­man answered; if the subscribing were taken, as a signe of reuolting from his faith, he would not put his hand vnto it, albeit the deniall should cost him his life. But the Gouernour by reiterated oathes gaue him assurance, there was no such thing meant: whereupon the Coutrey-man, after a thousand protestations, that he was a Christian, and would die so, subscribed vnto his paper. And after this manner, the Gouernour soone induced the rest in great part to subscribe: yet some there were, who made a scruple of it, making choice rather to leaue both goods and houses, then to sub­scribe vpon any tearmes; so that three score and three men and woemen betooke themselues to a voluntary banishment: of which there was a poore feeble woman, through age and sicknes almost brought to her graue, who being asked of her husband; what course they should take? Let vs goe (saieth she) with the rest into banishment; for I had rather dy in the tourney, for Gods sake, then protract my life a few daies longer, with liuing at home, and losse of my soule: And albeit I am in diuers respects neere vnto my end: yet if I should chaunce to dy in the way, at least the good will, where with I offer my selfe to death to preserue inuiolable Gods holy truth will be acceptable to his diuine Matesty. And so her husband setting her on horsebacke, and tying her with cordes for fear of falling, brought [Page 90]her by the helpe of God safe and sound to the place he determined.

Soone after, the persecution in Iagami ceased without further preiudice to Catholicke Reli­gion. But those good Christians began to haue remorse for hauing put their hands to that wri­ting imagining that thereby they had been de­caued. Whereupon diuerse of them resolued to go backe to the Iudge, and tell him resolutely they were Christians, and that he should not for beare to molest them in regard they had subscribed: which the Iudge perceiuing answered they might re­maine as constant in their Religion; as they would, and for their greater comfort gane order; that those Christians who were departed the Countrey should returne againe, and all of them enioy their Re­ligion in peace, as formerly they had done. There was also neere vnto these partes a Christian na­med Gaspar, much molested by the Lord of Ioy­susi, who finally seized vpon his goods, cast him out of doores, and banished him the Countrey, keeping his wife and Children in prisons; al­though she within few daies was permitted to go after her husband; They assaulted Gaspars Mother in law who dwelt in a village not farr of. But his good example had now made her too strong against this battery. For being solli­cited to comply wtih the Tono his will, and go to a Temple of their Idolis; she made answer [Page 91] that all they could do, should neuer bring her vnto it. Hereupō hey threatned to burne her in the for­head with an iron, & by diuerse other meanes to dilgrace her. But she, with great courage laugh­ing at their threates, and expecting a whole day and a night the effects of their meaning, when she law nothing likely to be done, finally other owne accord went into banishment, there quietly to enioy the liberty of her conscience. In like manner did a young man named Man­sius a neighbour of Gaspars, who being much molested by a seruant of the Lord of that Coun­trey, with his Mother and sister departed thence to free himself from daunger of loosing his Re­ligion. So haue many more done, who with great alacrity chose rather to be ablent frō their Natiue Countrey, then put themselues in daun­ger or offending God.

The subiects of the Countrey called Omura­dono liuing together with those of Nabexima, all of them were commaunded to appeare before the Tono of Fucofori, and answer for themselues. Thirty of them tooke ship, being accompanied to the water sine with their wiues and kindred, all full of greef for that they imagined they should meet no more in this world. Yet all that accompanied them, with one accord exhorted them to spend their blood in defence of their faith, Being arriued to Fucofori, they were taken [Page 92]and examined each of them a part; but they like old beaten so ildiers with great constancy suted words to their profession, answering in such fort as the Iudges were little pleased, and ther­fore co nmaunded the principall men amongst them to be stripped, and naked as they were, to be exoosed to wind and weather, the season at that time (as in winter) being very cold.

There was a young man who had carried himselfe very couragiously, whom the Iudges to make further triall of him, cōmaunded, since he would not conforme himselfe, and obey their wills, to put one of his fingers into the fier. The noble Christian zealous of Gods honour, and deeming, that by this act he should giue a pregnant testimony of his faith, vndauntedly put his finger into the fire, and suffered it there to be burned with great admiration of all the Gentills: who being satisfied much herewith, and contented that the Christians in thinges ex­trinsecall to Religion would obey them, sent the young man and all the rest full of merites backe to their houses. The Christians being re­turned ioy ull at their good successe were now out of farther feare, when the Gouernours Lieu­tenant, being highly offended with a more zea­lous then prudent act of a Christian, sent some Gen ills his seruants with commission to enter in vpon the Christians houses, and constraine [Page 93]them to subscribe, not alleadging any cause vnto them; but adding many threates of future pu­nishments: the Christians for the most part con­formed themselues, some with remorse, some without any difficulty subscribing; so that their neighbours who had not subscribed, reprehen­ded them much, and told them that they would not from thence forward haue any communica­tion with them, in regard they held them as ex­communicated persons. Wherupon these poore soules fell into such scruples and afflictions of mind, that they would neither sow their corne, nor till the ground, as the season required but like men distracted let all run at random: which one of our Fathers vnderstāding made ha [...] vnto them, and bidding them be of good courage, taught them what they were to doe in like oc­casions for the time to come. Some were of so tender consciences, that for feare of future scru­ples they would by no meanes subscribe, vn­lesse the cause of their subscription were hrst made knowne vnto them: and therfore, aban­doning their houses, village, and all other affai­res went to seeke a dwelling place else where. One there was of that holy company by name Iohn, whose sufferance was most remarkable, He together with his wife and children (ha­uing notice of the Tonos officers whē they came first to make the Christians deny their faith) re­tired [Page 94]himselfe into a great wood, which was vnder the dominion of an other Lord, where he made his abode for fifteene daies together, in the cold time of winter: and howbeit he endured very much; yet he was so faue from being dismaied, that he shewed himselfe most ready to dy in that distresse, rather then hazard the losse of his faith. Neither did he want fol­lowers of his rare example, some remaining two whole daies, some three, in the woods and deserts without any food at all to speake of. When the first storme was ouerblowne this Iohn was called home by his frendes. But the forsaid officers returning the second time with their former intentrō, he vtterly refured to subscribe; and so returning againe into the forrest, settled himselfe there in a poore cottage, made vp for him by other charitable Christians, and (as a Father reported, who contessed him and his whole family) it that wood liued very conten­tedly; deeming it farre better to suffer all tem­porall miseries then to be in danger of denying his faith.

The persecution of the Christians of the Citty of Firando and the territory belonging to it, in which eight and thirty suffered death.

MAssura Figendono Lord of the state of Firando knowing how malitiously the Xogun was bēt against Christians, thought good to feed his cruell humour, the onely meanes, as he conceiued, to establish himselfe in that place of gouernment. Wherefore he resolued vpon a persecution, and began with the wines and children of those, whom two yeares before he had put to death by order of the Ienca, their cause being not yet ended; and he spared nei­ther the maid-seinants, nor little intants, as it will appeare by the following relation.

The death of nine Christians of the house and family of Gabriel, who had lodged F. Camillus Conitan­stius of the Society of IESVS.

Two yeares agoe a Christian, called Gabriel, suffereth death in the Citty of Firan [...]o, for hauing lodged F. Camillus Constanstius of the Society: and euer since, both his mother, and the rest of his family, had liued in daily expectation of their turne; their cause yet hanging, and they committed to the custody of their neighbours. [Page 96]No sooner did the persecution begin, but the family of Gabriel was giuen for lost whereupon the Gentiles began to looke to them more nar­rowly, and to abridge them of their former li­berty. One of the neighbours, the second man of the street, went to visit Grace the mother of Gabriel and told her after an vpbraiding man­ner, that the persecution raised at that present was a punishment sent by tenxo Daygun the chiefe Cami of Iaponia: The holy woman resented excee­dingly this blasphemous speech: and boldly re­plyed; that she wondred very much he would offend her eares with blaspheming God his holy law: and that he might haue done much better in exhorting her to suffer with patience the neere approaching death, for the honour and seruice of the only true God; then by recounting the fables of the false Idolls, to increase her affliction; wherfore she desired him, if he wished her well, to speake of something else. And the Paynim thus checked spoke not a word more. During this time, the Christians of that Citty gathered together in a particular house, offered vs many feruent prayers to Almighty God, begging of his goodnesse force of spirit, and constancy or all, but especially for the pri­soners. Linus the brother of Gabriell was much tempted but he allwaies answered; that he would follow the steppes of his Father, who had perseue­red in the law of Christ vntill the end. Some daies [Page 97]before the seruants of God receiued the sentēce of death they inuited to dinner the principall Paynims of the street, and humbly craued pardon of them for some sharp answers, which they had gi­uen; earnestly beseeching them to speake no more vnto them of leauing their faith. The Physitian of the Tono was the first man of their friendes, who had newes of their death: wherfore he went to them in a friendly manner, & acquainting them with what had passed told them, that if they would change their mindes, he would make meanes that the Tono should recall his sentence. Linus made answer in name of the rest, thanking him for his good will: and told him, that all the torments in the world should neuer make them a­bandon their Religion. This newes came soone after to be knowne of the Physitians man, who out of meer compassion went bewailing their case and spreading the newes about the Citty. There was presently such flocking of friendes and acquaintance to visit them, that the chiefe officer of the streete thought fit to turne them all backe, for feare of an vprore. About mid­night came two of the Tonos seruants, who con­filcating all their goodes carryed them away, scarce leauing so much as the cloathes vpō their backes. Then did the condemned Christians with a loud voice begin ioifully to recite diueise praiers: and when the standers by would haue [Page 98]hindered them, they answered; that, their tem­porall goods being taken away, they had no reason to deprius them also of the spirituall riches of the soule, their onely substance and possession then re­maining. The confiscatours, admiring their spee­ches, let them go on for the present: but ha­uing sent away all the goods, they bound Linus and all the, rest sauing Marie the Grand­mother of Gabriell, and the sonne of a seruing woman, who was so little that one of the offi­cers carryed him away vpon his backe.

Vpon the 3 of March, being sunday they were lead forth, many Christians meeting them vpon the way, who in taking their last leaue, with many teares recommended themselues to their prayers, earnestly desiring them when they came to heauen, where they should be out of all danger, that they would be mindfull of those who remained be­hind, subiect to so many dangers and miseries. A­mongst the rest came one of Graces daughters with her husband, of whom she tooke her leaue with a cheerfull countenance and great peace of mind, charging them to remaine constant in the Religion, in which they had been brought vp from children, and promising to pray for them in heauen. In like manner did Linus speake to the other Christians, with such a pleasant & smiling coun­tenance, that he made shew of nothing lesse then going to suffer death. Finally they arriued [Page 99]at a place distant from Firando a quarter of a lea­gue, where they found foure boates expecting them; in two of which were carried the nine Christians who were to suffer death, and in the other two the executioners of that iniustice. When they were imbarked, Grace tooke a paire of beades from about her necke, and cast them a land to her sonne in law; Then lifting vp a little Crucifixe in her hand, this alone, quoth she will serue my turne: and with saying to she ado­red, in the sight of all, him who comforteth and giueth strength to those that suffer for him, and with humble renerence kissed his holy image.

After this the watermē began to launch forth; and the deuout seruants of God accompanying the noise of the oares, sometimes with singing pious hymnes, sometimes reciting seuerall pray­ers aloud, arriued at Coccidomari the place ap­pointed for execution. There they all tooke their places, and Linus the only man of the com­pany, shewed himselfe a man indeed, thanking the executioners for his death with a maruei­lous courage and vndaunted mind. Then began they to recomēd themselues to God Almighty, in which action they remained a great while. In this time the youngest daughter of Grace, of the age of eleuen yeares onely, was so farre from being afraid either of death, or those whom she saw ready to inflict it, that turning to her mo­ther [Page 100]with a great courage,ô mother, said she, how much are we beholding to these seruants of the Tono, who haue brought vs hither, and will now send vs to heauen, I pray you let vs thanke them, and be exceeding ioyfull. The first, tharknelt downe, was the good old woman Mary, who lifting vp her handes and praying a while, then calling vpon the holy names of Iesus and Mary was be­headed by one of her owne kinsmē, who accor­ding to the custome of Iaponia, least she should dy by the hāds of some basefellow or other, did himselfe with great respect and reuerence cut off her head at a blow, she being about ninty yeares of age. The second was the noble Linus of the age of 21. yeares. The third his sister Mary of the age of 18. The fourth the younger sister called also Mary eleuen yeares old, who were all be­headeth in the same manner by the handes of principall men of the Gentils, hauing first praied and called vpon the holy names of Iesus Maria. Then came the happy and magnanimous mo­ther Grace, who seeing with the eyes of liuely faith her two yoūg daughters so well placed & esp oused to the true spouse of their soules, Christ our-Sauiour, and her sonne Linus so rich with heauenly merites, yeelded infinite thankes to the diuine Maiesty for so great benefits, and then kneeling down with her daughter in law, whose name was also Mary, both of them inuoking the [Page 101]sweet name Iesus Maria, cheerfully offered their heades to be cut of; the mother in law being of the age of fifty yeares; and the daughter in law of nineteene. After these presently followed two woemen-seruants the one called Cecily, the other Mary, and a little child by name Michaell onely three yeares old, which being not capable of feare, left him, who had brought him thi­ther in his armes, and went to Cecily this mo­ther, seated in the place where she was to dy: she tenderly embracing her little one, and de­uoutly calling vpon Iesus and Mary was behea­ded by a seruant of the Tono, who at two blowes cut off the heades, first of the mother & then of her innocent child. The last was the other ser­uant Mary, who nothing daunted with the bloody spectacle of so many headlesse bodies, fell downe vpon her knees, and with much ten­dernesse of deuotion imploring the assistance of Christ Iesus and his Virgin Mother, bowed her head to the bloody sword, and made vp the number of nine glorious martyrs; being of the age of two and twenty yeares.

The seruants of God hauing thus happily triumphed ouer death, the Paynims couered their dead bodies with mattes, but coming to couer Mary the wife of Gabriel, they perceiued that her head was not quite of, yea, that she still called vpon Iesus Maria: so were those blessed [Page 102]names imprinted in her pious hart, that her head being almost deuided from her body; and she more dead then liuing ceased not to inuoke them: vnlesse we will say that after death for confusion of those Gentiles God, the Creatour of all, spoke by the mouth of his dead scruant. The Paynims were much amazed at this sight, yet nothing relenting in their cruelty beheaded a new the twise happy martyr, and wrapping all the bodies in their seuerall mattes, then tying a great stone to each of them, cast them into the sea, so to preuent the Religious venera­tion, which the Christians would haue giuen to their holy relickes.

All these seruantes of God were borne with in the state of Firando, sixe of them in the Citty it selfe, the two seruantes in the Iland Igisuqui, and Mary the Wife of Gabriel at a place called Xixi. Mary that old woman had been baptized at womans estate, & was one of the first which receiued the Sacrament of Baptisme in Iaponia: all the rest had been Christians from their craule; their Fathers and grandfathers hauing been so before them. The good old woman Mary was alwaies much giuen to deuotion and Almes­deedes: Neither was Grace any whit behind her, hauing moreouer a great zeale of soules, which she euer shewed towardes the Christians of that Citty. She was of the company of Mercy, of [Page 103]which, as being the head, she had an especiall care, and therfore procured diuerse waies to ad­uance Christianity and vertue. She lodged our Fathers in her house for a long time; she morti­fied her body with frequent disciplines, and fa­sting euery friday and saterday thorough out the yeare; she visited and comforted the sicke; she assisted the poore in what she could; & at Christ­masse and Easter she was wont to feast the Chri­stians, and with all to giue them good spirituall counsell. It happened once vpon the Iaponians new yeares day that there dyed two sicke men, one a Cittizen, the other a strāger: Grace came to know of it, and without making any account of the Iaponians superstition, who vpon that day will not so much as name the dead, much lesse talke of burying them, caused the Cittizen to be buried, keeping the dead body of the stranger in her house for some daies, to auoid the bruit of the Gentiles, which afterwardes she buried in the Churchyard of the Christians. When the Paynims came to know of this worke of mercy, they commended it very much, and ceased not openly to prayse the Christians for it. The two daughters, both Maries, imitated very well their mother vertues; and Linus was not inferiour to them. Neither did Mary the wife of Gabriel come behind the rest; and the two seruantes, as well in good life, as desire of dying for Christ might [Page 104]be compared with their mistresses. Finally they all died for the faith of Christ vpon the third of March in the yeare of our Lord 1624. by com­maundment of Massura Figendono Lord of Fi­rando.

The death of fiue other Christians in Vsucca.

THe very day that the foresaid nine were put to death, an old man of the age of sea­uenty sixe yeares, by name Luke Morifebioye, was be headed not farre from his owne house; for that he constantly reiected two of the Tonos ser­uantes, who perswaded him to deny his faith: and his sonne of the age of forty leauen suffered death in like manner, for the same cause, and by the handes of the same executioner. The same day an other old man of the age of four­score and sixe, called Anthony Girobioye, inuo­king the most blessed names of Iesus and Mary had his head cut off. These three seruantes of God were natiue of the Iland Iquisuqui. Luke in his old age leauing off worldly affaires, as desi­rous to attend wholly to his deuotions, retired himselfe to Vsucca. There he instituted a Con­fraternity of S. Ignatius; and, as he was very zea­lous of the spirituall good of his neighbours, made a separation in his house for our Fathers to come visit the Christians, where he receiued F. [Page 105]Constantius, which was a chief cause of his death. Alexius the sonne followed his Fathers exam­ple in prouiding for the spirituall necessities of Christians; for which cause he was made worthy to follow him also in suffering death for Christ. Antony had betaken himselfe to a retired life in the same place, for the reasons which had mo­ued Luke to his retirement. He was an humble, sincere, and very charitable man: he did not only visit the sicke, but kept them also often times in his owne house, therby to prouide the better for them: he alwaies lodged our Fathers in his house, and was ordinarily employed in the ex­ercise of either spirituall or corporall workes of mercy: in recompence wherof he was finally re­warded with the palme of martyrdom The day next ensuing after the death of these three, was beheaded Mary the wife of Luke, who being from home the day before at the time of their combat, and returning at night vnderstood what had passed; and presently resolued to go and pre­sent her selfe to the Tonos officers. As she was going she met with those, who had put to death her husband and the other two: she presently stayed to heare what they would say, and their proposition was the same, which they had made to the rest: to which she replyed: I was baptized being but two yeares old, and haue perseuered in the Christian Religion seauenty more: can you imagin [Page 106]that I meane to forsake it now? They left her for the present, because it was night; but the next day they came againe and receiuing the same answer, led the good old woman to the place, where they had beheaded her sonne Alexius, & told her, that she must either change her Religion or dy the same death. She imbraced the latter, and kneeling downe with a cheerfull countenance, first recommended her selfe to our Lord, then offering her head to the sword died with the sweet names of Iesus and Mary in her mouth.

The wife of Lucas being thus dead, the per­secutours exercised their cruelty vpon the chil­dren of Alexius, one of the which Thomas was ten yeares old, an other fiue, and the third an Infant borne three or foure daies before the Fa­thers death, & as yet vnchristened. This bloody office was committed to a seruant of the house who by order of Figendonos Ministers cut of their heades. All these Christians had been bap­tised by our Fathers, except the little girle which was baptized in her owne blood. A rare case in Iaponia, & which caused great admiratiō, both for the infantes littlenesse, and the cause of such a murder.

The death of Isabell Mother of Damianns, and Beatrice his wise with their foure Children.

IN the yeare of our Lord 1622, Damianus being put to death, and all his goods confis­cated, his wife with all her family was kept prisoner in her owne house hauing continually a double guard vpon her, and a cord about her necke. which was so tyed that she might neuer­thelesse stirre about, and dispatch her ordinary businesse. The keepers weary of that tedious office did extreamly molest her, by vrging her to forsake the Christian faith; but she alwaies the same, not the least daunted with the mise­ries of pouerty and long imprisonment, answe­red onely this, that she would be her husbandes companion as well in death as life, ready to suffer all trouble and vexation for the loue of Iesus christ. At two yeares end, order came for the behea­ding of Beatrice and her children, which they vnderstanding did euen leap for ioy: only poore Isabell, whose sentence was not come, hung downe the head, and shewed such manifest signes of true sorrow, that the messenger ac­quainted the Tonos Lieutenant with it, and he presently commanded she should dy with the rest. At these happy tydinges the good old wo­man was reuiued, and putting one her best ap­parell, [Page 108]as the rest had done, prepared for death. Paul a child of eleuen yeares whilest the rest were making themselues ready with great ioy, was very sad and pensiue by reason that some, as he vnderstood, were gone to beg his pardon: but at length word was brought that no par­don would be granted: Then might you haue seene in the face of this manly child a picture of his ioyfull hart, so did he on the sudden pull vp his spirits and with marueilous alacrity make ready for death. They departed al together from their owne house, cheerfully bidding adieu to their friendes, who met them vpon the way, & signified by their teares how loath they were to leaue them, being no more to meete in this life. Thus they imbarked, & being come with­in sight of the Iland Nacaie, where Damian and his companiōs had suffered two yeares before, Beatrice began to offer vp praiers of thankes gi­uing to the diuine Maiesty for the benefit be­stowed vpon her husband, and willed the rest for that end to recite with loud voices such prai­ers as they knew by hart. By the way they met with the wife and Children of Iohn, who were going also to shed their blood for the loue of Christ. O happy encounter! Who can expresse the reciprocall ioy; the cordiall greetinges, the zealous exhortations of these noble Christians? There was no lamenting of each others hand [Page 109]fortune, but mutuall encouragements to con­stancy and perseuerance, which with vnited hartes and tongues they begged of the diuine goodnesse, ioyning their two deuout quires in a consort of melodious praiers. Thus cutting the waies with their oares, and pearcing heauen with their voices, they arriued at Gigoco a place of the Iland Nacaie. Here the sixe first went a Land; and Beatrice to giue her children good ex­ample, was the first to kneele downe, which she did with a marueilous courage & manly spirit: then lifting vp her handes to heauen, and pray­ing a while offered her head, which with one stroke was deuided from her body. Paul would be the next after his mother, and was already vpon his knees, but the cruell hangman seeing him girt in such sort with a towell as might hinder his blow, bad him vnty it, which he without the least signe of feare rising vp did very dexterously, and then speedily falling downe vpon his knees againe, as greedy of death, with handes stretched forth to heauen, whither he was taking his flight; most de­uoutly called vpon the holy names Iesus Maria, and at the second stroke of the hangman lost his head, and got a laurell. Iohn the second sonne onely nine yeares old, stood all this while on the right hand of his mother, learning as well by her example, as that of his elder brother, how [Page 110]to play his part: Wherefore knowing that his grandmother had chosen the last place, and thinking it no pride to precede his sisters in such an occasion, full of sweet deuotion well be­fitting his tender yeares bowed his knees to the ground, and receiuing a mortall blow flow with his blessed soule to heauen. No sooner were these three dead, but the bloody butchers, by exercise of cruelty growing more cruell, tooke the younger sister by name Isabel onely leauen yeares old, & in most barbarous manner throw­ing her downe vpon the dead body of her mo­ther, cut her in peeces with their Cimitaries. So did the mother become an Altar for the pre­tious sacrifice of her innocent daughter, and the blessed child restore her blood and life to the fountaine from whence it sprung. Magdalen the elder sister, and eldest of the foure, yet not aboue the age of thirteene yeares was so strengthened with the vigour of Gods holy grace that no cruelty could abate her courage: wherefore drawing neare to her mothers body she knelt downe close by it (with some holy enuy, it may be, to her sisters happy lot) and imploring the assistance of Christ Iesus and the Virgin Mary, was beheaded, and crowned with glory at the same time. Now had the good old Isabel obtai­ned the first part of her desire, which was, as she said; to see those dearest pledges out of daun­ger, [Page 111]and safely placed in heauen: the second was, to beare them company, of which she was quickly made partaker, yeelding her head to the sword, and her soule to heauen, ful fraught with the merites of many deathes.

Such was the glorious end of this thrice happy company, very sutable to their vertuous liues. Beatrice was borne of Christian parents in Tachinegama a place in the Iland Quisuchi. She was alwaies religiously deuout, and exceeding charitable: she often visited and serued the ficke, imitating in those workes of mercy her husbad Damian, and she allwaies taught her children to open their hartes to no other loue, but of Christ Iesus and his holy law. Isabell her mother in the law, who died of the age of 74 yeares, was natiue of the same Iland, and as well she as the rest had been baptized by our Fathers. She was allwaies a deuout and constant Christian, neuer regarding the Paynims of her alliance, by whom she was therfore allwaies ill treated. Her onely sonne Damianus being dead, she was in­flamed with a great desire of dying for Christ, and so earnestly did she beg this grace of God Almighty, that at length she obtained it for her selfe and all her family, vpon the fifth day of March 1624.

The death of Marie, wife vnto Iohn Sucamoto, and her foure sonnes.

AFter the death of Iohn, the officers held their proceedings with Marie answerable to those wee haue already said they held with Beatrice, for they kept her prisoner, and put a gard ouer her in her owne house; made her drag a rope about her neck, and vexed her which other torments wherof we haue already spoken. Vpon the same day, on which Beatrice had notice giuen her from the Tono of her ver­dicte, was Marie also and her children aduerti­sed, that they were to die. So they made mutuall ioy, and with leaue of the officers, came toge­ther and after many congratulations, they ani­mated with interchange each the other to a cō ­stant suffering in so gloriouse a cause.

Andrew the eldest sonne of Marie, a youth of singular piety, recounted sundry examples and miracles which he had red, where by they all found themselues much incouraged; and for pe­riod of this festiuall gladnesse, turning himselfe vnto the Christians, who were there present, he had them be of good comfort, and continue that con­stancie, where in they had so laudably hither to per­sisted; and rest full of hope that the goodnesse of al­mighty God would in short time alay the present com­motion, [Page 113]and giue mighty increase to Christianity through out laponia. The next morning at breake of day, clad in most solemne attire, they imbar­ked for the aforenamed Iland; where being ar­riued, Marie, and Peter were put to death (after those of the familie of Damianus) ending their liues by the sword. And Peter although he was but ten yeares of age, yet did he with example of rare fortitude offer his head to the executio­ner. There remained in the shippe, three other sonnes of Iohn, who being caried in to the maine sea, were by those cruell officers, without any sence of pittie or compassion, thrust into seueral sacks, which whē they had filled vp with straw, they couered also ouer with others, and hauing then bundled them vp, bad them dispose them­selues for death; these holy Brothers did so, and performed forthwith many actes of ardent and inflamed deuotion: and the time being now ar­riued, they were bound fast, and then tossed and tumbled to and fro, as if they had been wool­packes. It may seeme Almighty God was plea­sed to shew an argument of his power in these 3 yonge-men, for being wrapped vp each a part, as we said, they requested as a curtesy at the hāds of the executioners, that they might be tyed all 3 together, to the end they might be hoised ouer-bord all at once; and as they were allready vnited together by the naturall tye of brother­hood, [Page 114]and yet more straitly by supernaturall bonde of charitie in Christ our Lord, they might in conformity hereof, be now bound fast toge­ther, and receaue their death iointly in the same place, who by the feale thereof, should be assu­red to enioy each other for eternity. Their re­quest was graunted them, and with all a huge stone was annexed vnto the bundle. And so soone as these louing brethren perceiued them­selues now wrapped vp together in such sort that they were no more to be seuered, accor­ding to their harts desire; they interchangeably did animate themselues to die; and so reioycing at the arriuall of that fortunate houre, as they with most inflamed harts called vpon the names of Iesus and Maria, they were throwne in to the sea, where they ended their liues by a kinde of cruelty not yet heard of in Iaponia; saue only in the state of Firando. The eldest of these three, called Andrew, was of the age of 25; the second, named Mancio, of 23; and Iohn, who was the youngest, of twenty one yeares.

The seruāt of God Marie, was natiue of Nexima, an Iland in the state of Firando; she was borne of Christian parentes, and baptized in her infancy by our Fathers; she was second wife vnto Iohn Quinzayemone who died in a glorious confes­sion of his faith; and she followed the forme of his foot steppes, both in her life and death. An­drew, [Page 115]and the rest of his brethren were borne in Tacchinosami, and were also baptized by ours. Andrew, was accustomed to reade a spirituall lecture vnto the people of his Country, to giue them notice also of such feastes as were of pre­cept, and to assist them, both by his aduite and instructions, & which is of most consideration, he was vnto them all an example of good life & a mirrour of all vertue. This yoūgman after the death of his Father, did so solicite the cause of Christianity, as that he deserued to haue a laurell for his guerdon; how be it our Lord God reser­ued the bestowing of it vnto this present time.

The death of Mithaell Iamando Fiemon, and Visula his wife, with thee of their children.

MIchael liued in a sea-port of the state of Firando, called Cochi. At such time as searche was made after the Christians, the first whom the Gentiles fell vpon, was Michaell, whom they indeauoured by many allurements to withdraw from the faith, whereof he made profession. But he did not only (as indeed he ought) shew himselfe constant and resolute, but addressed himselfe also vnto other Christians ex­horting them, one by one, that they would not in any wise abandon tho law of heauen, in considera­tion of any thing which might befall them on earth. [Page 116]He had bred vp his children in such sorte, and instilled into them such singular constancy, that one of them being taken by some of the neigh­bours, and for the space of two whole daies (all which time they withheld him from his pa­rents) continually solicited as well by promises as threates, although he was but a child of 13 yeares of age, yet did he euer remaine most firme in profession of his faith, replying euer vnto their pestiferons persuasions; that they must vnderstand he was a Christian, and resolued to die such. Michael had a most generous and noble­minded woman to his wife. This woman, when as sentence of death was now giuē against the whole family, was much pressed by some Gentiles that she would giue vnto them at least her little daughter, whom they much desired to reserue from death, and willingly would haue taken vpon themselues, the care of bringing her vp. But this discreet Matrone made answer vnto thing demaund; that although they be able to conuert this whole vniuerse into gold, and had the power to make her Empresse of it all, the pro­mise hereof should not moue her to commit her chil­dren vnto the care of Gentiles.

The day appointed for their death being now arriued, Michael tooke the bigger of his daugh­ters, called Clara, in his armes, and a candle, which was lighted, in his hand: Vrsula, putting [Page 117]her sonne Iohn before her with his candle also lighted; threw her little infant Magdalena in to her bosome, and bearing in her hand an other light, shut vp this pious procession. And they went with such euident demonstration of their solid ioy, and namely the child Iohn, that the very Gentiles themselues affirmed, such com­fort and alacrity could not proceed from any force of nature, were it not succoured by some Superiour power. Being now come to the place where they were to die, Vrsula a woman wor­thy admiration for her courage, made request, that she might be put to death in the last place, to the end she might (for these were her owne words) see before she died, the things which were most deare vnto her, placed in a hauen of security. Hereupon the heads man to doe her the fauour, strucke off at one blow with a Simitar the head of Mi­chael, who was now already prepared, & gaue with all a gash into the neck of the innocent child Clara, who was in her Fathers armes, re­doubling therefore his blow, he perfected that cruell acte. And thus did the Father being 37 & the daughter 7 yeares old, happily end their liues. This being done, Iohn rose up and went vnto his mother, requesting her to binde-vp his haire which lay down in his neck, least it might be some hindrance to the blow, when his head was to be struke of: and the good mother did it [Page 118]in the best māner she could. And then the sweet child, turning vnto him who was to be his executioner, and perceiuing him to be very young, said vnto him, if I mistake not you haue yet neuer cut off the head of any one, be therefore adui­sed to doe your office with dexterity; this said, he lifted vp his eyes and handes to heauen inuo­king the soueraigne names of Iesus and Maria, then bowing downe receiued a blow, which se­uered at once his head quit from his body, he being now, as was said, but thirteen yeares of age. Vrsula, hauing obserued this whole tragedy, and vnderstanding right well that the catastro­phe thereof was the placing of her sonne, her daughter, and her husband in the desired porte of security; eleuated her eyes, which were euen filled with teares, to heauen, and said; Blessed he thou, & Lord of mercies, who hast made me worthy to be present at this spectacle, so wonderfull to men, and gratefull to the Angells: graunt now vnto me, that hauing seene their end, whom I loued so dearely, I may be toyned with them in my death: refuse not to aide me in this last conflict, who offer intirely vnto shee my selfe, and this pledge of my bowels, this all which now is left me. And here forbearing to speake any more, whilst she was tenderly em­bracing her little infant Magdalena, she recea­ued a blow from the chiefe executioner who at once beheaded with his persian sword, both [Page 119]the mother and her little daughter; Vrsula being but thirty foure yeares of age. The behoulders were all so amazed with this rare example, that for many daies after, their whole discourse was of the constancy & generosity of the Christians.

Michael was borne in the kingdom of Yamato, and Vrsula his wife in Chicumgojambes: they were both of them baptized by our Fathers, & so were their children also. Michael was a man of singular deuotion, and much giuen to praier, he fasted also and punished his body by disci­plines very frequently: and his charity towards the poore was very remarkable. Vrsula did not only imitate her husband, but did both by ex­ample, and words, incite and stirre him vp to all vertue. Like vnto these parents, was their Sonne Iohn, who (albeit in so tender age) was deuoutly accustomed to fast, not only most sa­turdaies through out the yeare, in honour of the euer immaculate Virgin, but also in time of lent, 3 daies euery weeke performed the like. They perseuered all in the exercises of a good Chri­stian life, till such time as they were all crowned with Martyrdō, which happened vpon the sixte day of March, in the yeare 1624, by commaund­met of Missura Figendono Prince of Firando. They were buried in the sea: but we are confident their names shall not lie buried, whom con­stancy in ouercomming torments hath made [Page 120]worthy of eternall fame.

The death of Catherine, wife to Iohn Yuquinoura.

IOhn Yuquinoura was put to death, as we said, in the yeare 1622: but Catherine, his wife was suffered to liue; whom in regard of her eminent nobility, the Patron of the Iland of Pisuuo, la­boured by all possible meanes to diuerte from the faith of Christ: and not only he, who was Lord of the Iland, but all the Gentiles in like manner did diuersly solicit her without giuing any respit either to her body or mind; so that it was worthy particuler admiration that the constant seruant of God should not deliuer her selfe ouer vnto them. The people all strucken with admiration of her vnconquered spirit, sought her out one day, and hauing found her, (though indeed all this was done deceitfully, to make further triall of her courage) they bad her prepare her selfe to dy, since she would ad­mit no perswasions, and abandon her faith: the place of iustice, the said should bee, the cell of a certaine Hermit, a famous Priest of their foo­lish Idols. This noble-minded womā, imagining all was true which they had told her, put her­selfe ioyfully into the way towards the place, accompanying her steps with actes of contri­tion [Page 121]for her sinnes, and a continuall reciting of her beads: but being come to that desert her­mitage the Gentiles solicited her to offer sacri­fice to their Idols, affirming that they had ther­fore brought her to that place. Which when she hard, flinging her selfe vpon the threshold of the dore, she besought the B. Virgin, and her deerest Sauiour, with many teares, sighs, and ardent clamours, for aide, and supply of new forces, where by she might euer remaine victo­rious ouer their wily stratagems: So that the prouost himselfe, admiring at the inflamed affe­ction, where with she made her prayer, and moued with compassion towards her, commau­ded, that since there was no meanes to alter her designe, they should surcease to molest her any farther. The seruant of God remained that night in the house of the Mother of that Ido­latrouse Priest; who, seeing the great calamity, which through their persecution, she was brought into, spent most part of the time in per­swading her to haue regard vnto her nobility, and not to bee so cruell and void of compassion towards her selfe, as to suffer such abuse at the hands of the base and vulgar multitude: but her words only flew in the winde, and were not able to make any impression vpon the mind of Catherine, whole vnuanquishable constancy was euer like vnto it selfe. Next day the officers to [Page 122]take a new assay of her courage bound her fast to a pine-tree: but seing that this seruant of God made no accounte thereof, they then loosed her; for a complement of their paynim cruelty, hauing vtterly disrobed her of all garments; be­hould they tyed her fast againe, without either sence of humanity, or regard vnto the nobility of this woman, whose ancestors notwithstan­ding had been the Lords and sole rulers of that Country. Yet she, well furnished with a large prouision of patience, did not only suffer with great indifferency this, as I may say vnsuppor­table iniury, but thristing for the loue of God, after more and more torments, she rubbed her selfe so against the rough and craggy barke of the tree, that there powred out streames of blood of all sides of her. When the Gentiles perceiued this, they vnbound her once more, and gathe­ring vp her blood (enuying the Christians that pledge, which they knew they would both take vp, and conserue so carefully,) they fastened her vnto a stake, and she punishing her selfe, as she had formerly done, they led her to an old de­cayed and iniurious house, & there againe being now by the longe continuance become obdu­rate in their cruelty, they bound her the third time to a poste of the said house: yet in fine, the tormentours were sooner wearied out, then the person tormented. So that, the chiefe of those [Page 123]wicked officers, perceauing that there was no hope to gaine ground of this generous seruant of God: after many threats, they left some few to guard her, and themselues went to the Tono, to giue him accounte of what had passed, who vpon their relation gaue order forthwith, she should be put to death.

The officers being returned with this com­maundment, loosing this our Martyr from the poste, whereunto she was tyed, and appareling her againe with her owne garments, they ob­iected vnto her that she was stiffnecked, and should soone gather the fruits of her obstinacy. And the seruant of God, imagining indeed what the matter was, reioyced not a little at their words. And perceauing that they in moc­kery hanged vpon her shoulders an old ragged banner, which by chaunce was found in that forlorne place, turning vnto the Gentiles, who were present, she said with a cheerfull counte­nance; Goe to in Gods name, torment and vexe me as much as you please: for all th wronges and out­ragiouse iniures you shall possibly heape vpon me, must needs seeme light, yea sweet vnto me, when I consider how many and how vnspeakable those were, which yet it pleased my Lord & Sauiour Iesus Christ, to vnder goe, for me poore sinner. This being said, they led her to the place of execution, where being arriued, she cast her selfe speedily on her [Page 124]knees, and with hands and mind eleuated vnto God, gaue thankes with great feeling, vnto his di­uine Maiesty, who bad now graunted vnto her what she bad longe, so ardently desired: Here spent she some time in prayer; and then vndauntedly offe­red her head vnto the sword, which with one blow was seuered from her body, she beīng now forty and eight yeares of age. She was no sooner dead, but the Gentiles taking her body, put it into a sack, and so threw it into the sea. Yet, for many daies after in all the circuit there about, men had for sole subiecte of their dis­course the wonderfull courage and constancy of this renowned seruant of God: in so much that the very Gentiles themselues would be rai­sing the trophes of her praises.

This seruant of God Catherine was natiue of Ichibu, The was of noble extraction, and both her Father and auncestors had beene Christians. She was baptized by our Fathers, and she was accustomed to lodge them often in her house. She furthered, together with her husband the good of Christians much in those parts, admit­ting and entertaining them in all friendly man­ner, yea she made an Oratory in her house, that they being there assembled might receaue the most holy Sacraments. The very first time her husband was solicited by the Gentiles to put off the precious garment of faith; she said vnto [Page 125]him with great courage, that he must also resolue neuer to come more in her sight, if be gaue any way to their impious persuasions. Which wordes the Gentiles tooke in great disdaine, and euen then conceaued that wrathful fury, which here they vented forth in so many cruell torments as wee haue said.

The death of Thomas Mattaichi.

THomas was by edict banished his country for his religion in the yeare 1622, after he had been oftē solicited by the Paynims, though all in vaine, to abandon his holy faith. But for so much as he was found to bee in a place not aboue two leagues distant, notice was giuen to the Tono thereof, and that he continued Chri­stian: whereupon he gaue presently order that he should be beheaded. He who was deputed to see him executed, deliuered the message, and desired him he would not be offēded with him, since he did only what he was commaunded. I am, said the seruant of God, so farre from being offended with ytu, that I am much pleased with the good will you shew, and am sorry the performance of your commaund hath put you to so great pames. This said, he set himselfe in the way to a little Iland called Cosima, there kneeling downe ready for death, the executioner tould him he must [Page 126]rise once more, and strippe himselfe to the gridle. He oboyed, & rising with no lesse peace of mind then serenity of countenance, disaraied himselfe, and then kneeling downe the second time, he was beheaded being thirty fiue yeares of age.

He was borne in Xisi, a place amōg the Ilands of Firando. His Father and auncesters had been Christians, and he had beene baptized by our Fa­thers. He was very deuout, feruent, and much addicted vnto spirituall thinges; he did attend and serue his Mother, who yet was liuing, with great humility: he did helpe and assist Christians both by example of good life, and counsell; and he was a mirrour of true diligēce vnto all them of the Sodality wherof he was: giuing euident demonstration by continuall exercises of piety, what a true iudgment he framed of the painted foolery of this world. His death happened vpon the third of Aprill 1624, God all mighty cal­ling him to an eternall reward by a short du­ring combat in defence of his holy faith.

Of foure others put to death for Religion in the Precincte of Firando.

THe want of good information concerning the ensuing Martyrs doth inforce me to vse breuity in relation of their deaths. Iohn Ta­ousima Fiyrie, and his sonne Luke, were borne in [Page 227] Ianoura, of Christian Parents and auncestours, and baptized by our Fathers. The deputies of the Tono, had quickly there eyes vpō these two, as the principall and noted Christians; and perceiuing their mindes so well fortified, that there was no hope to worke vpon them, they signified vnto our champions that they were to dy. The newes was most gratefull both to Iohn and his sonne, who when they had put on such coats as are vsed by the Confraternity, and ar­med themselues each with a rough discipline in his hand, came stoutly vnto the place of iustice, where they receiued a crowne of their cōstancy by losse of their heades vpon the 18 day of Au­gust, 1624.

At such time as the persecution was raised a­gainst Christians in the Iland of Cochs, there was amongst others in that place, a certaine Chri­stian woman called Martha: Her sonne in lawe houlding himselfe nothing safe, so long as she was in his house, tould her that she must either change her religion or seeke a new lodging. It was now the most vnseasonable time of all the yeare, the cold was excessiue, the whole Coun­trie was couered with snow, and the chillie winds powred themselues out on euery side: at which time, this auncient and graue woman, not finding any one, who durst intertaine her (so great was the terrour of the impendent perie­cution) [Page 128]was constrained to wander ouer the craggy mountaines and wide fields, where slee­ping in the open aire, and growinge euen stifle with cold, she ended her daies, solitary all alone; saue that constant faith did euer accompany her, and a deuout minde which was euer erecting her hopes vnto the gates of heauen, and we are confident the diuine goodnesse hath layed them open vnto her.

In the beginning of that persecution a citizen of Firando named Hierom gaue some signes in his exteriour cariage, that he had abandoned his re­ligion; whereat his Father in lawe being scan­dalized, who was an auncient and good Chri­stian, tooke vnto him his daughter, who was also much offended with her husbands fact, and went to Nangasachi: the young man at first was all amazed with this his losse; but comminge at length to himselfe he made hast after them, and casting himselfe at their feete, demaunded par­don of his fault; auowing that he would rather dy, then be indaced to the like againe. The Gouernour had notice of the matter, and thereupon com­maunded that he should returne with all speed to the state of Firando, that otherwise he would put to death so many of his kindred as should be foūd with in his district. Herupon the yoūg­man retorned to his owne country. And he was no sooner arriued, then assailed euen by whole [Page 129]troops of the Gentiles, who pressed him to re­nounce his faith. But Hierom, mindfull of the promise he had made to his Father in lawe, & much more vnto almighty God; made alwaies answere, that he would esteeme it a speciall grace & fauour, if he might shed his blood for Iesus Christ: and finally was beheaded vpō the 18 of August 1624 in companie of Iohn, and Luke, of whom we formerly spake, being but 25 yeares of age when he shut vp the period of his life.

To conclude in a word, the state of Christia­nity in Firando; the persecution which indured for the space of 2 moneths, was so bloody and cruell, that Iaponie hath not hitherto seene the like; yea such was the strange fiercenesse against the Christians, of those bloodthirsty Paynims, that they did not spare euen them, who through feare had renounced their religion: one word was enough to make them runne desperate vpō the liues of Christians, without distinction of them, who couragiously resisted their impiety, or through weaknes gaue ouer themselues; not­withstanding there was an expresse lawe com­maunding that such should be spared as would renounce their faith. In the heate of this perse­cution, many worthy Christians were put se­cretly to death, whose names as yet are not knowne, many also were exiled; and some (yet few there were of these) gaue I know not what [Page 130]signification in their exteriour, that they had forsaken Christ our Lord: and yet the Gentiles hanged certaine signes or marks thereof at their doores, obliging them with all to giue in secu­rity that they should returne no more vnto our holy faith. A thing not heard of before in Ia­ponia, in cases of that nature: They permit not euen vnto children to haue any thing about them, which may be either in publicke or pri­uate, a token of their Christianity: and one for so much as he was accustomed to cary beades a­bout vnto the Christians, was kept prisoner in strait indurance for a whole yeare. They haue strictly prohibited in all the Cities of the Coun­try, commerce with other Christians: nor can they indure to heare any thing spoken in fauour of them. Our Fathers, who were some times so well receiued by them of Firando, may not now be named: and, as they write vnto vs, it is almost incredible what panges those poore Christians ate in, whom feare made seeme in the exteriour renegados, finding them selues now destitute of all helpe: yet they recōmend them selues to God, and expect in the longanimity of their hopes, assistance from his diuine hand: & their expectatiō hath been somwhat strēgth­ned, by the death of two chiefe persecutors, wherof the one was neere allied, the other, bro­ther of the Tono. The kinsman, who indeed was [Page 131]not only a chief Actour both in the mooning, and continuing this persecution; but sole cause of F. Camille Costanzo his imprisonment, and the indurance of many others, who haue lost their liues in defence of our holy beleese; was vnexpectedly oppressed with a sudden death: and not long after the brother, fearing the wrath of the Tono, in regard of some complaints which were made against him; preuented his indigna­tion, by ripping vp his owne bowels. The mis­fortunate chaunce of these two was generally thought, euen by the Gentiles them selues, to be a iust punishment sent from God. I beseech his diuine Maiesty to giue tranquillity againe vnto the Christians of those parts, and open the eyes of those poore Gentiles that they may see, and lay hold of our holy faith.

The death of Calisto Cambo, a Christian of the Ilands of Goto.

GOtodeno, to the end he might make known vnto the world, what esteeme he made of such lawes as Xogun had set downe, resolued to put some famouse and more remarkable Chri­stians to the sword. And for as much as Caliste Cambo, was as instructour and master of the rest in those Ilands, he addressed two of his owne seruants vnto him; who hauing tound him out, [Page 132]let him vnderstand, that they were commmaunded to put him to death, for teaching in those Ilands, and deliuering vnto others the doctrine and lawe of Christ, The seruant of God, being nothing trou­bled at their speeches, made answer cheerfully and said, they had brought him the best news his hart could wish. And the officers, declaring that all his goods were forfetted, led him vnto the place of execution, a league from Vacamassu, where he dwelled. His wife, and children, with diuerse other Christians, accompanied him on his waye, who streaming forth fludds of teares; Calistus intreated them they would forbeare wee­ping: or if they neither would nor could refraine, they should powre out teares of ioy and thankes giuing vnto the maiesty of almighty God for that so speciall fauour, he had conserred vpon him. Being arriued at Tabut, the place where he was to dy, it was permitted vnto him to write vnto diuerse of his friends; and he did it in such sort as it is hard to say, whether his words did shew more power­fully, his great piety, or solid ioy. This done he clad him selfe a new; that his outward attire might beare better proportion with the inward iubily of his mind: and then (for he was not yet bound,) he demaunded of the Sargeants, that they would bind him, and the rough fellows did it with such cruelty, that the sole binding of him, laied open a large field of paines, vnto his [Page 133]patience. Finally he gaue thankes vnto the chief officer, & so calling vpon the soueraigne names of Iesus and Maria, his head was struck of, vpon the 19 of Aprill, 1624, in the fifty seuenth yeare of his age.

Calistus was natiue of Fiunga. But he was baptized by our Fathers in the kingdom of Bungo, when he was 15 yeares of age. After he was regenerated by those waters of life, he ser­ued in our Church as Dogicke for ten yeares to­gether; he exercised the same function for some yeare in the Country of Arima: and lastly perse­uered in it for 27 yeares in the Ilands of Goto, gi­uing alwaies great testimony of his singular zeale and exactnesse. He did reside at Vacamaccu, for as much as he might from thence most op­portunely giue succour vnto the present necessi­ties of Christians in those Ilands, baptizing little infants, teaching the Christian doctrine, disposing the sicke to dy well, burying the dead, inducing the liuing vnto workes of piety; in the midst of all these imployments, extending his care vnto the Gentiles, he would be euer with all diligēce instructing them at such time as they were dis­posing themselues for baptisme. At such time as some of our Fathers made yearly visit in that circuit, he would euer accompany them, pro­curing that all the Christians should confesse; and those who were fit for it, receaue the most bles­sed [Page 134]Sacrament of the Altar. In a word for these and the like offices of Christian charity, he was esteemed by all the faithfull, as their master, and a most louing Father. When the precedent per­secution began, he was sent in to banishment, but when the fury thereof did relent (as indeed he was generally well beloued,) there was ear­nest suite made for him, and leaue was graunted for his returne. Finally, the diuine goodnesse disposing to reward his many labours, made him worthy to dy in defence of his holy faith, by cō ­maundment of Vquauagidono Lord of the Ilands of Goto.

The death of Michael Sori, and Quinzaiemon in the Ilandes of Goto.

MIchael and Quinzaiemon were with great feruour employing their best indeauours to promote the spirituall good and saluation of their neighbours in the Citty of Ochicha, when two of the Tono his seruāts came to Michael, and sollicited him to abandon the faith of Christ, ad­ding that such was the Xogun his pleasure. And receiuing such answer as was meet, and might be expected from such a seruant of God: they full of disdaine, intimated vnto him that he must dy. At which words, abundance of ioy did so powre it selfe downe vpon, and redounded euen [Page 135]to the exteriour in such sort, as it was a preg­nant proof of his vndaunted courage. Wher­fore, giuing thankes vnto thē who had brought him tydings so agreable vnto his harts desire; apparelling himselfe in the attire he vsed on fe­stiuall daies, with great cheerfullnesse he made haste vnto the place appointed for his death. And hauing disposed himselfe by prayer, he was beheaded, on the 19 of Aprill 1624 being se­uenty two yeares of age when he suffered. He was baptized by our Fathers, being but a child in Ochicha, the Citty he where was borne. He did exercise himself much in vocall prayer, he fa­sted all fridaies, and did often punish himselfe by disciplines. He made frequent excursions into the neere bordering places, not only of the citty, but country all about, to assist his neigh­bours in their spirituall affaires: he baptized the children succoured the sick, disposing them to a happy passage from this life; and with great di­ligence did bestow himselfe, in burying their dead corps. At such times as the solemne sup­plications of 40 houres prayer were celebra­ted, he would be euer first in giuing good exam­ple vnto others; so that the renowne of his sin­gular piety, caused great esteeme and veneration towards him, in all men. But, that which in this seruant of God was most eminent, was an ar­dent desire of suffering for Christ: and the diuine [Page 136]Maiestie permitted at length, that he should be put to death for defence of our holy faith, in the manner we haue said.

Quinzaiemon, a mā of great feruour in spirit, li­ued in the same City, wherof he also was natine; he was accused vnto the Tono, (for, his pious & godly life had easily made him knowne) and by his commaundment put to death. A seruant of the Gouernour executing that most vniust sen­tence, cut of his head. Wee know not the cer­taine day, but sure we are, that it hapned the same yeare. and by order of the same Tono.

The death of Thomas Nacangaua Mangosuque and Ioseph Gonzalo, who suffred in Omura.

THomas and Gonzalus, were accused vnto the Gouernour, as noted Christians, and leaders of the rest; and peculiarly, as fauourers of them of our Society, inuiting and lodging them in their houses, where they might admi­nister the holy Sacraments vnto the faithfull in Nangaia, a place siue leagues distant by sea from Omura. Whereupon Thomas was presently ci­ted to appeare. And dispatching all busines with his kindred and frinds, he departed, imagining he was to see them no more. Being arriued at Omura the officers came to bind him; and he lay­ing a side his poiniard, offered him selfe with [Page 137]great humility vnto their bands. Being presen­ted to the iudges, it was told him, his life should be graunted him, if he would renounce his faith, but he contemning all such preiudiciall offers, was sent back vnto his owne house, where he re­mained with a straight guard vpon him, till such time as he was condemned to die together with Ioseph Gonzalus, who about that time was taken prisoner with diuerse other Christians, vpon an accusatiō giuen in against them by the Paynims. It is not possible to relate what sense of ioy these two shewed at their meeting, to see, that the prouidence of allmighty God had aslociated them in their death, through whose goodnesse during their life they had been conioyned in the exercise of good workes. They gaue thanks with sweet interchange to God, and blessed the houre in which they had been accused: then ani­mating by courle each the other, they iointly begged forces of his diuine Maiestie, for that last combat. Hauing passed in this manner their way, they came at last to Mossuiema where they both lost their heads: each of them being 64 yeares of age, or there about. Their death hap­ned vpon the 10 of Iuly 1624, by commande­ment of Massura Veon and Tobiranga Xirpsaiemon Gouernours of the state of Omura.

These two seruants of God were borne in Nangaia, a faire towne in Omura, and had re­ceiued [Page 138]holy baptisme at the hands of our Fa­thers many yeares before. When the persecu­tion began, the house of Thomas serued for a Church, and his zealous feruour receiuing aug­ment, by the increase thereof, he intertained, not only ours, but also other religious, that the neighbouring Christians might haue requisit helpe in so needfull a time. Thomas, was a hus­bandman, but yet rich and wealthy. Gonzalus was by profession a fisher man: such was his sin­gular zeale, that he aided and assisted his neigh­bours, nor only in temporall, but in their spiri­tuall affaires. he was much giuen vnto prayer, penance, & fasting: He fasted thrice euery weeke, and thrice enery weeke did he seuerely disci­pline himselfe. He laboured much for the poore, and obtained large almes for them: he visited the sick with great c [...]ity, and helped to the freeing of many from certaine errours where into they were fallen, procuring with all dili­gence that the Christians might often frequent the holy Sacrament of Confession. But of other workes of mercy, the burying of the dead see­med to be his proper care, and peculiar businesse; so zealously was he intent vnto that office. When it was necessary to the helpe of Chri­stians, for our Fathers to passe secretly into any place, he would conduct them in his barge, and he would be sure they should lodge in his house [Page 139]if it were possible. When as sundry religious men were kept for a longe time in durance at Omura, he succoured them with many thinges where of they stoode in want, and performed his charity with strange demonstration of the tender affectiō he bare towards Gods prisoners. When any would indeauour to get the holy bo­dies of such as had suffered in defence of their faith, they would alwaies haue recourse vnto Gonzalus, and aduise with him, and he would addresse them to the places, & keepe both them and the sacred pledges secretly in his house: which after, in conuenient time he would passe ouer to Nangasachi or whither so euer els is was needfull: and he did these thinges so intrepidly and with such a constant tenour of proceeding, that there would not appeare the least token of feare in his countenance, euen in most perilous times. To conclude, the whole care, and all the thoughts of Gonzalus were only bent vnto the seruice of allmighty God, who disposing to re­ward both him, and that other champion The­mas, euen in this life, made them worthy to be enrolled in the resplendent host of glorious Martyrs, who haue shed their blood in his quarrell.

The death of Father Michael Caruaglio, of the So­ciety of Iesus, and of foure other Religious men of the holy orders of Saint Dominicke, and Saint Francis, who suffered for preaching of the holy Ghospell.

PAssing ouer that, which I could say concer­ning the vertues of those other Religious (for as much as the relation thereof belongeth vnto others;) I wil ōly touch some things which passed in the imprisonement, and life of F. Car­uaglio; and afterward say a word concerning the death of each of them.

Father Michael was come to Omura to take the confessions of some in that Citty; and the whole businesse was now ended with great se­crecy, when a certaine spy discouered him, and gaue information of him to the Gouernour: who addressed forthwith officers to apprehend him, and hauing brought him to I know not what odde house, they kept him there for the space of two daies, with a rope about his neck, & a guard vpon him, till such time as they had aduised with Gonrogù, Gouernour of Nangasa­chi, to know what should be done with him; from whom order came that he should be put in prison with the rest. But because this matter is clearely set downe by himselfe, in a letter to [Page 141]F. Prouinciall, I will therfore relate his owne wordes.

I came some few daies a goe, to Omura, to heare the Confessions of some in this place, when a spy disclosing me to the Gouernour, I was taken by his appointment, and being con­ducted to a certaine particular house, I remai­ned there for the space of two daies, with a rope about my neck & a guard for my custody; after which time order came from Nangasachs, that I should be committed to prison with the rest: but in those two daies it pleased God I should not be idle, two of thē who were put to guard me, being conuerted vnto our holy faith. In prison, albeit the narrownesse of the place was not a little troublesome, it being but 16 hand full longe, and 8 broad, for foure others and my selfe; yet I was much comforted, as well in re­gard I might say Masse euery day, as also for that I was in company of foure seruants of God, of eminent deuotion, and very spirituall, one was a Father of Saint Dominickes Order, an Eu­ropean Priest; two were Recolectes of Saint Fran­cis, whereof the one was an European, the other a Iaponese, both Priests; the fourth was an obser­uant of the 3 rule of Saint Francis: these foure so soone as they saw me, made hast to embrace me, and reioyced much to see me brought thi­ther for hauing made profession of, and preached our holy faith. Vpon Saint Mary Magdalens day [Page 142](which B. Saint I haue euer honoured as my spe­ciall patronesse) began my imprisonment. True it is we are restrained with in the close bounds of a narrow place, but not yet like vnto our Sa­uiour Iesus Christ vpon the Crosse. Verily I am not a litle cōforted to see, that they haue taken no man prisoner for my sake, and that they haue not examined me concerning others, so that, there hath been no man molested in my behalfe: it was meete that I only should suffer, who am the greatest sinner.

These were the wordes of F. Caruaglio in his letter to F. Prouinciall. He remained 13 moneths in this prison, where he indured very much, but with such sweetnesse and delight, that in a letter which he wrote to F. Procurator, he saith thus: I was all infirme and feeble of body, but much strengthened, and re­created in spirit; for God the Father of mercy, when he permitteth new molestations, he addeth new fa­uours, and forces to support them. I can affirme of my selfe, that I feele great sweetnesse amiddest the trauels of my indurance, nor should I euer haue ima­gined, that to suffer for the loue of God had been a thing so full of delight and pleasure: blessed be euer his diuine Maiestie. thus he.

The processe of time gaue still increase vnto his sufferinges, but far greater to his charity, which in the brest of this seruant of God, did kindle a most inflamed desire of suffering for [Page 143] Christ our Lord. Presaging his passage to a bet­ter life, he tooke leaue of diuerse friends by let­ters from the prison, and I haue thought good to set downe one of them in this place, written vnto Father Benet Fernandez: out of which it will easily appeard, how he did euen long and languish with desire to dy for Iesus Christ.

I knew well (saith he) that I was an vnprofitable seruant, & that I helped as much to the cōuersiō of the world in prison as out of prison. Hence it hath pleased God to shut me vp in this restraint, to the end, that doing pēnāce for my sinnes, imi­tating the example of these seruāts of God who are in durance with me, I may redresse the time mispent, and goe preparing my selfe to death, which I much desire to the glory of his diuine maiesty, in satisfaction of my offences. True it is, that setting my selfe to a due consideration heere of, I am affrighted euen beyond measure, but when I afterward reflect vpon that bound­lesse goodnesse with maketh the Sunne to shine vpon the good and bad, the wicked and the iust; I can not but take courage, and put great confi­dence in allmighty God (whom me thinks I haue euer at hand) hoping, he will impart vnto me his holy grace in such abundance, and so in­able my weakenesse, that I may dy resolutely for that law, which at this presēt so many valorous champions, amidst most cruell torments, do de­fend; [Page 140] [...] [Page 141] [...] [Page 142] [...] [Page 143] [...] [Page 144]and of old the holy Apostles haue pro­tected with such aboundance of their blood. O my most louing Father, how happy should I be, to see my selfe consuming in some hidious fire for the loue of so good a God! How fortunate would I thinke my selfe, if disioyning limme from limme they would cut & shread this body of mine into small pieces, in honour of that Sauiour who hath preuented me with so many gifts, followed them with ensuing fauours, euer induring and bearing with mee, who yet knew well my great ingratitude! O most louing Iesus, what shall this miserable sinner euer be able to doe, that may be pleasing to thee? By what la­bours may he satisfy? What torments may he suffer to appease thee? What gibbets hast thou disposed, what raging fires hast thou prepared? Oh my deare Lord, what willest thou that I do? Graunt what thou commandest, and command what thou pleasest. Now is the time, my dearest Fa­ther, to assist this your vnworthy seruant, with your feruent prayers and holy sacrifices, that our Lord will giue mee strength in what soeuer he pleaseth, that I suffer for my sinnes; and graunt me, that for his glory, and in testimony of his holy law, I may endure many molestations, yea sire, or sword, or what soeuer els the enemies of God can inuent, to my punishment. The world, its pleasures, riches, honours, let them by me [Page 145]be all and for euer loathed; and let my whole contentment be to suffer for Iesus Christ. So that, if his diuine Maiesty be pleased that I pine away in this prison, Fiat voluntas eius. Or if he rather wil that I liue vntill the day of iudgment in this narrow, and forlorne place oppressed with continuall anguish and infirmity, I freely offer my selfe vnto it. But for as much as they write from Nangasachi that our end is nigh at hand, I take therfore with this my last leave of a friend whom I loue so dearly in our Lord, as your Reuerence. Pray for me my dearest Father, and I will euer doe the like for you. From the prison of Omura, 10 of Feb. 1624.

Your seruāt & vnworthy friēd in indurāce for his sint Michael Caruaglio.

Hitherto are his owne wordes, out of which may easily be gathered his great fer­uour and spirit; whereof he also giueth no lesse remonstrance in an other letter to Father Prouinciall: where he writeth in this man­ners.

I vnderstand that in Iendo many haue suf­fered death for Christ. O happy a thousand times! ô blissefull marryrs of Iesus, who haue not doubted in presence of the Court of Xogun, to lay open in apparant view, how vniust his lawes are, & how righteous those of our Om­nipotent God, for whose honour they haue vndauntedly spent their blood, and liues! O [Page 146]blisse! ô happinesse without comparison! ô holy hatred, a death so much more fortunate, by how much life seemes more miserable to me in this vale of teares. So that I am compelled to say with Saint Paule, cupie dissolui & esse cum Christo. O me poore wretch, who for that I am a greene them, only stored with sinnes, am not admitted to those glorious cōbats, which God reserueth to his elect. Your Reuerence, who are my Father, and are so powerfull with our Lord God, pray for me, that he be pleased, to looke downe fauourably, and cast his eyes of mercy vpon me, that as I am imprisoned for his loue; so I may spēd my life to the increase of his glory, and in satisfaction of my sinnes.

Thus wrote he in his letter to Father Prouinciall. Finally order came from Nangasachi, that all the Religious should be put to death, who so soone as they had vnderstood the certainty thereof, shewed extraordinary signes of ioy. Vpon the 25 of Aug. they were led forth of prison all fiue, fast bound, with ropes about their necks, and accompanied with a band of soldiers. The Priests went each bearing a crosse in his hand, & continually fixed in prayers till such time as they came to shippe, whither they entered with some few of the officers, the rest cōtinuing their iourney by land. They were arriued at the place appointed for their death, a field called Facò, when giuing [Page 147]thankes vnto those who had conducted them, for the paines they had taken they went to land, and the Priests lifting on high the crosses which they bare in their hands, they began to recite psalmes with a loud voice: when Father Car­uaglio perceauing now a great multitude to be assembled, turning vnto them, You must vnder­stand, said he, that wee are Christians, and that wee dy of our free and voluntary accord, for the faith of Christ our Lord. The admirable serenity of their countenances put their ioy so clearly in view of the beholders, that amazed thereat, they said, these men seemed to goe rather to some feast or banquet, then vnto death. Finally, their desired end approching the first who was tyed vnto a stake, was Father Michael Caruaglio, of our Society, the second Father Peter Vasquez, of the Order of Saint Dominicke. The third, Fa­ther Lewis Sotello: The fourth Father Lewis Sas­saudra both of the same Order of Saint Francis. The fifth, Brother Lewis, Obseruant of the third Order, a Iaponess. Being tanked in this order, they were boūd in such sort, that after the cords should be burned, they might yet be able to stirre themselues, to the end their troubled a­ction, and disordered motion, might incite the people to laughter. Euery one was attired in his owne habit, with his eyes fixed vpon heauen. When the fire was kindled, which in regard of [Page 148]the smale quātity of wood, burned very slowly, so that, the rope wher with Brother Lewis the Iaponese was bound, being consumed, he might haue departed at his pleasure. The rest of his va­lorous associats were iointly with loud voice reciting a certaine deuote prayer, and the fire grew to aduance it selfe; when he departing from his stake, with noble contempt of those raging flames, made hast to doe reuerence, and kisse submissiuely the hands of the Priests his companions: then exhorting with a loud voice the standers by to imbrace the faith of Christ in which alone is true safety and saluation, he returned generously vnto the stake againe, and leaning him selfe vnto it, without any further tying, (for he was already sufficiently bound in the bands of charity to Christ our Lord) he en­dured, without euer mouing him selfe, the fury of those flames, vntill at length he rendred his inuincible soule to God. The others were al­ready so oppressed with the smoke & fire which had now taken possession of their mouthes, that they could nor as they wished, expresse them­selues; yet should you heare them now and then breake forth in to those sonereigne names of Ie­sus and Marta whose aide the seruants of God implored in their torments. Father Michael Car­uaglio, for as much as there had beē more wood, and a more vchement fier about him, was the [Page 149]second who dyed, after he had giuen diuerle arguments of his stout courage, and extraordi­nary cōstancy, Father Lewis Sassandra, a Ioponese, of the Order of Saint Francis, dyed in the third place. He, obseruing that the cordes where with he had beene tyed, were now consumed by the fire, was desirous before he breathed forth his holy soule, to goe and doe reuerence vnto the Priests his companions; but making assay, and not being able to moue himselfe, his feete being already burned, he remained at his owne stake; from whence doing reuerence with pro­found inclination vnto those two his compa­nions, who yet were aliue, he dyed with con­stancy worthy a Religious man adorned with so remarkable vertue as himselfe. The other two remained, the fire not well approoching to them, and in particular to Father Lewis Sotello. The executers of this cruelly resolued to take some quantity of strawe and other dry litter, and setting it on fire, they deuided it into two parts, and yet for all this, their piles not burning very violently, gaue matter of more irkesome tor­ment to these seruantes of God. They remained therfore 3 houres in the fire, euer immouable, consuming away in lingering slow flames; after which space of time they ended the course of a combat so much more glorious, as it was pro­duced longer, vpon the 25 of Aug. 1624 by or­der [Page 150]of the Gouernours of Omura & Nangasachī. The glorious champions of Christ being dead, that the Christians might not enioy their blessed bodies, they burned them euen to cinders; then putting the ashes into a sack, and aduancing themselues into the wide sea, there did those impious officers caste them abroad: yea they set some to watch the place where they had suffe­red, lest any bone or small relicke which might be left, should be taking away. Yet it hath plea­sed God, notwithstanding all the diligence of the Paynims, that the Christians found certaine bones, and peeces of stakes to which they had beene bound, which were taken vp, and are conserued. A man can not explicate how great the admiration of the Gentiles was, and the confusion of some renegados, who found them­selues present at the spectacle. And they con­fessed all, that the ordinary heate which the sea­son it selfe brought with it being vnsupporta­ble, they could not vnderstand by what forces the seruants of God were able to resist so immo­nably the lingring flames of the flow fire.

Father Michael Caruaglio, by nation Portu­ghese, was borne in the City Braga: he entred into the Society when he was twenty yeares of age, and hauing ended his studies of Philosophy, he imbarked for Iudia in the yeare 1602; where he both heard, and read Diuinity with great sa­tisfaction: [Page 151]being 40 yeares of age and some what more, he demaunded with diligent and earnest suite, that he might be sent into China, that so he might passe, if it should be possible, into Iapo­nia. Hauing obtained leaue, he went to sea in a galley, together with one more of the Society; but suffering shipwrack in their way, they landed vpon the coaste of Malaca, where continuing the voiage on foote, in great penury and want, they came at last vnto the Citty of Macao: from hence Father Caruaglio, by appointment of his Superiours, shipped in secular attire, for Iaponia, in company of some other Portugheses, and he was permitted to passe vnder title of an Indian souldier, Being arriued at Nangasachi, they were all strictly examined, he only excepted: So that coming to land he procured to find out a cer­taine Portughese, in whose house he made his abode till such time as he was sent into the Ilād: of Amacusa, to learne the language. In that Iland he sundry times fell sick, as well for lack of food and necessary sustenance, as for the immoderate colds of that clyrnat. The ouerplus of his time which was not employed in study of the lan­guage, he spent in prayer, which in a manner he alwaies performed kneeling. He would not say holy masse, till first he had spent a whole houre either in reading spirituall bookes or meditating by way of preparation; in the performance of [Page 152]that dreadfull sacrifice he shed teares in abun­dance; and hauing ended it, he would spend an other houre in thanks-giuing. He was much de­uoted vnto the B. Virgin. He disciplined him­selfe euery day; and vpon the vigiles of solemne feasts twice, powring out somtimes by the scars of hat rigorous instrument, great quantity of his blood. He wore in a manner alwaies a rag­ged haire cloth, & sometimes not cōtenting him selfe therwith; a frocke of frozen ad hard iron serued him for a shirt. He fasted 3 daies euery weeke, but on the eue of chief feasts, and all the fridaies of the yeare, his abstinence was in bread and water only. He added almes to his fa­sting, giuing away for the loue of God, now part, now all that where on he should haue fed. In a time of great dearth, he sought for almes with much feeling and compassion, and hauing procured some quantity, he diuided it all vnto the poore, and needy; and namely to the pea­sants and country people. Hauing learned the language in such sort that he could heare con­fessions, he dedicated himselfe vnto the helpe of soules, with admirable seruour till at length, in the 27 yeare of his being in the Society, the 47 of his age, professed of 4 vowes, he finished the course of his daies, in Omura, hauing al­waies led rather an Angelicall, then mortall life, as was the constant report of all such as were conuersant with him.

The state of Christianisme in Tacaco.

THere are in sundry Residēces eight Fathers and one brother with their Dogickes, to aide and assist the Christianity of Tacaco: and of the elder sort of people a hundred and twelue haue beene already baptized. At what time the Christians of Tacaco liued in peaceable tranquil­lity they were vnexpectedly accused vnto Mas­sura Bungondono for burying the dead, in the gardnes of their houses. Bungondono was a great friend of all polished neatnes; so that, in­censed with disdaine, he commaunded that all the Christians should deliner the bodies of the dead vnto the Bonzi, that otherwaise their goods should all be forfeited. The Christians vnder­standing therof began to suspect, this might be a begining of some such persecution as was al­ready on foote in Iendo, wherfore giuing notice to our Father who remained there, and dispo­sing themselues diuersly to death, which had beene threatned them together with confisca­tion of their goods; they testified by giuing vp their names (as they were ready to shew in fact,) that they would rather die, then transgresse the law of God. The Gentiles, who esteeme the Christians for opiniatres and obstinat people, hauing vn­derstood here of, preuailed so far with the Tono [Page 154]that he should appease him selfe and dissemble the matter, notwithstāding those sharpe threats he had published.

There was a Gentile conuerted by occasion of a Christian child, with only obseruing how frequently he would retire himselfe to prayer: it soeming to him a thing vnpossible, that true safty and saluation should not be found in that lawe, which was able to imprint such deuotion euenin little children, wherfore he made a long voiage to find out our Fathers, from whom re­ceauing such instruction as was necessary, he was baptized together with one of his daughters.

A renegado had adopted to his sonne a little boy which was Christian: the child went one day very resolutly vnto him, giuing him to vn­derstand that he would leaue him; the renegado amazed somewhat at this nouelty, (not refle­cting on the Idol he kept in his house, which the Gentiles by troopes came to adore) asked him the reason therof: and the child with great zeale making answer, because, said he I will not remaine in that house where the diuell dwells. And he spoke this with such efficacy, that the renegado en­tring into himselfe, rouzed as it were from some deepe lethargy, reuiewed his errour, and vtterly forsaking all Idolla liueth at this present, as a good Christian ought to doe.

The Residence of Amacusa, and missions of the kingdom of Fingo.

THere resideth in Oiano, one of the Ilands of Amacusa, 1 Father of our Society, who of­ten times, howbeit not without great trouble and dannger passeth into Fingo, to visite & com­fort the Christians of that kingdom.

A certaine youngman hauing receiued bap­tisme, one of the Bonz: did complaine therof to his Father with great clamour and contention, adding many threates that he would accuse him to the Gouernours: but perceaning soone after that the Christians were accorded by common consent, to aduenture their whole estates, suffer banishment, yea loose their lifes if so it should be necessary, for defence of the new Christian, and their faith; chaunged his minde: and so the troubles which were begining in that place fell to nothing.

At such time as one of our Fathers came into a certaine towne to visite the Christians, a prin­cipall officer of the Tono, gaue notice vnto him who was chiefe amongst the Christians, that our Fathers might not be lodged, and that he should be mindfull there of, nor presuine to doe it, for as much as he would seuerely punish the trāsgressours of that appointment. Whereunto the Christian made [Page 156]answer; that he was ready to vndergoe what so euer punishment, and that he might therfore do what he thought good. The Paynim, hauing heard that resolute answer & vnderstāding ther by that the Christian was prepared either to be outlawed or executed for his faith passed no farther in the matter.

Many haue beene confirmed in their faith, by occasion of a little child, whom one of our Fa­thers as he was teaching the Christian doctrine discouered to beare continually vpon his naked flesh a horrid rope straight gilded about him, to doe, as he saith, pennance for his sinnes. The same Father found also a woman, who now for many yeares had abstained from eating flesh, in satisfaction of a vow made vnto the most Blessed Virgin, vnto whom she recommended her selfe, begging by her assistance that she might escape the hāds of the Gentiles with whom she dwelt, & had obtained the fauour euen when she least imagined. Albeit the Prince of Fingo was not very vehemēt in persecuting the Christians, not­withstanding one of his principall attendants in absence of his Lord, desirous to gratify the Xo­gun, hath caused one Lewis, and Mary his wife, to be apprehended, whom he holdeth priso­ners in the Castle of Yassuxiro, and vseth diuerse meanes to molest them. They haue hetherto re­mained constant, assisted and holpen by F. Fran­cis [Page 157]Boldrino, who makes diuerse excursions to succour the Christians of those parts. God graūt them perseuerance: for they exspect to dy, as wel as the rest.

The Residence of the kingdom of Chigugen and missions thereof.

THe two Gouernours, between whom the kingdom of Chigugen is denided, to shew their fidelity to the Xogun, first exiled all Chri­stians strangers, and then began to put forth cruell edicts against the inhabitants; all which the stout followers of the lawe of Christ our Lord haue couragiously ouercome: though true it is, some few are found who haue fallen off frō their holy designe. One of these Gouernours caused to be brought before him a principall and chiefe Christian, a man welthy in riches, but ri­cher in faith. This man, being threatened with death, in lieu of other answer, offered his head ready to the sword: wherat the Gentill not a little astouished, commaunded for the present he should depart out of his presence, admonishing him, that he should thinke better, and that he would afterwards call for him againe. In an o­ther towne they vsed the like threats to an other Christian, but not being able to compasse their wicked intents, the Gentils, hauing sent him [Page 158]home, they addressed officers, to apprehend his wife, and confiscate all his goods. The newes was no sooner intimated, when that constant woman turning to her husband, said, there could no better tidings haue beene brought vs; wher­fore take no further thought of me: and forth­with, taking her little infant in her armes, with great feruour put her selfe on the way towards the Iudges, to giue account of her selfe: but a messenger met her soone on the way, who gaue notice, that for the present she was to returne, and should be called for some other time and in cōclusion as well these named, as the rest of that place were permitted to liue quietly: their pre­sent resolution, giuing a cleere remonstrance of of their future constancy.

In Tanaca the Gouernours experiēced no lesse promptnesse in the Christians, to suffer either ba­nishment or death; for many hauing beene mo­lested, none were ouercome; and some not to put themselues into further daūger, tooke vpon them a voluntary exile, where they remained poore in commodities, but rich in merits in the sight of God. A certaine Christiā comming vnto an other Citty, the Christians of that place de­maunded of him, wherfore he had abandoned his owne Country? he made answer, that he might not abandone his faith. But the Christians inhabitants of this Citty reprehended him sharply and told [Page 159]him; to fly was signe of a dastard, and therfore that he should returne, and if necessity should so require, not doubt to spend his life in such a quarrell. The Christian hearing this, imagining he was obli­ged to returne, without delay made hast vnto his Country. Being returned, a Bonzio a friend of his had soone espied him, and imagining he had renounced his faith began to congratulate the matter with him. But the Christians let him vnderstand that he was not only, not chaunged, but that the reason of his returne was, that he might dy in honour of Christ our Lord. Whereupon the Bonzio grew into such disdaine, that he swore, he would find out meanes to vexe him. But it plea­sed God that all did fade and fall to nothing, for the Gouernour how be it he was informed of the whole matter, yet he gaue order the Chri­stian should be no farther molested.

Father Iulian Nacaura, of our Society (one of those foure Iaponesi, who by meanes of our Fa­thers came Embassadours to Rome to render obedience, in person of their Princes to his Ho­lynesse) hath care not only of this kingdom, but of those also of Chigugen and Bugen. It hath so fallen out that in diuerse places his visits hap­ned in the very time of the troubles and perse­cution, by which occasion he hath suffered very much: and his weaknesse sometimes was so great, either in regard of the toyle of his iourney, or [Page 160]violent oppression of famine, that not being able to moue himselfe, he was caried in mens armes. The kingdom of Chigugen being deuolued vnto the Kings sonnes by the death of their Father, it seemed good vnto the Gouernours to perse­cute the Christians, as deeming that no vnsitt meanes to conserue the Xogun in good liking towards their new Lords: but the moderation of the officers hath beene such, that no great trouble hath befallen the Christians vpon this occasion.

The Christians of Aquizuqui haue giuen abun­dant testimony of their constancy. A good Chri­stian woman, wife vnto a noble Paynim, had heretofore beene much molested by her hus­band: but now, the rude barbarian proceeded so far as to clap a hote fire brand to her naked flesh, vowing he would vse her yet more hardly if she would not recant. Yet she not daunted with this cruelty, remaines still constant in con­fession of Christ; begging (as saith a Father of ours) with great instance, of his diuine Maiesty, that he will not abandone her: and the same Fa­ther affirmes, that she is most ready to suffer all possible torment, in so holy a cause.

At this present Fosocaua Yeichndono, sonne to Nangaochayuchu ruleth in the kingdom of Bu­gen, This man is different from his Father, and well affected vnto our affaires, resembling ther­in [Page 161]rather his Mother, called Grace, whom we haue often mentioned in our former histories, for a woman of good life and great feruour in profession of our holy faith.

The Residence of the Kingdom of Bunge.

BEfore the persecution began, there were 44 of the elder sort baptized in this kingdom, besides those, who repenting themselues ranne back into the lap of our holy mother the church. In some of those the iust chastisement of God hath particularly appeared. For of many posses­sed persons, diuerse haue beene found to be such as had abandoned their faith. The house of a certaine Christian chaunced to be burned, and when the fire had consumed all things to ashes he set himselfe to seeke certaine moneys which he had in a chest when the fire first tooke. But in lieu of his money, which he looked for, he found what he sought not: for as much as dis­persing the cinders to and fro, he found three pictures of Sainctes which were glued vpon a bord, and yet had suffered no domage by the fire: he found more ouer, some payres of wooden beades, which he knew to be such as had par­dons to them, he perceiued that others were burned, which had not the Indulgēce, as he very wel obserued. The Christians hauing vnderstood [Page 162]the accident, hold those pictures and hallowed beades, in great reuerence, and are much con­firmed in their faith.

There doe reside in Bungo two seruants of the Xogun, for no other respect then only to giue notice vnder hand of all that passeth in that kingdom: and the Gouernours are not ig­norant here of. So that fearing to be accused they haue began to persecute the Christians in such sort, that in mans memory there hath not beene the like, either for politicall stratagems, edictes, threates, or troublesome persuasions. Father Ioannes de Costa to whom the care of those Christians is deputed, hath beene so cha­ced from place, to place that not finding any who durst receaue him, he hath beene forced to retire himselfe into the furthest and most re­mote confines of the kingdom, together with one Dogicke and one seruant; and the persecu­tion hastned so fast after him, that it had almost driuen him out euen from those foilorne pla­ces. But hauing ouercome all that difficulty, he incurred imminent daūger of his life, through a deadly sicknesse, where into he tell, as well through the incommodities of his dwelling, as continuall and toylsome iorneies to diuerse pla­ces in succour of the Christians, of whom how­beit some few are reuolted, yet far more are they, who hauing indured fierce combats for [Page 163]the faith of Christ, remaine valiant and vnuan­quishable.

Linus, of whom we haue spoken in our for­mer relations, after many banishments for­merly endured, hath together with many o­ther now latly beene outlawed, with his wife and Children, he hath suffered wonderfull much, nor finding any one who would inter­tertaine him, till at last he chaunced vpon a Chri­stian, called Iohn Diogo; who, hauing friendly receaued him and all them of his company into his house, not long after was constrained him­selfe to goe into banishment for Christ our Lord, and trauell through many places not fin­ding any one, who euer would so much as lodge him: such was the feare and terrour of Xogun his law. Yet he endured all with such patience that many vnderstanding what had befallen him, left their country of their owne accord, that they might not be in daunger to leaue there faith. An other Christian called Organ­tinus, of 76 yeares of age and more, hath al­ready beene tryed in 5 seuerall persecutions, and remained euer victorious. This man, as an old soldier, and knowne for such of all men, was in peculiar manner molested by the Tono: but all his indeauours were frustrate: for this our ex­perienced warrier did neuer shew any the least signe of leuity or vnconstancy: whereopon the [Page 164] Tono in great admiration commaunded one day, that he should depart from him, and retire to his owne house, remaining with in doores without taking any sustinance, so that he should starue with famine. This good Christian re­mained foure daies without taking any foode, and his wife did the like, imagining they did an acte of high merit: but finding themselues much weakened through hunger, they sent vnto our Father, to know what they were to doe in that case: and hauing answer that they should take their foode, they did so, and straight reco­uered there corporall forces: hauing already giuen vnto the Tono (who afterwarward mo­lested them no more) an assay of the interiour forces of their mind, to defend, by diuine assi­sistance, our holy faith.

An other auncient Christian, called Iohn Man­gesuqus a seruant somtimes of Iustus Tacayaman­cundone, hath beene proued by diuerse assayes: but he euer answereth, that Iustus his Lord with diuerse others of his company died for their faith, and that he also would take great comfort, if o­ther by sword or fire he might in his death follow the footsteppes of those, whom during their life he so much esteemed. So that for the present he is by appointment of the Gouernours kept pri­soner in such sort, as no man may be admitted to speake with him, and expecteth day by day [Page 165]to loose his life for his Religion.

The death of Leo Miz aqui Xinyemen and of his three sonnes.

IN one of the persecutions past, Leo gaue some signes in the exteriour, as if he had forsaken being a Christian: but he cancelled soone after by penance that errour. At such time therfore as this present storme arose, calling vnto him his eldest sonne, he told him that this time he would shew an other manner of resolution, and that hee was determined, that neither feare of any what so euer torment, nor mordinate affe­ction and loue euen to life it selfe, should be able to induce him to commit the like faulte: wherefore if hee, as being but young, would rather depart, for some other place, then remaining expose him selfe to further daunger, that he would procure him fit meanes and opportunity. The sonne hauing vnder­stood his Fathers opinion and designe, finding it for his purpose, answered; he would goe his waies. The called he his three other sonnes, de­maunding of them whether they would escape away with their brother, or surely abide with him? Whereunto, Andrew, Thomas, and Iohn, made answer they would tarry in their owne Coun­trey; and if it should chance to cost them their liues, it should only accomplish their desires. The offi­cers [Page 162] [...] [Page 163] [...] [Page 164] [...] [Page 165] [...] [Page 166]of the Tono hauing notice that the eldest sonne was fled, fearing least Leo himselfe should also escape away, they tooke Iohn, and kept him prisoner for a pledge. Wherupon Leo made hast vnto the chiefe officers house, and hauing found him; it is true said he, some yeares past, in the exteriour I failed if my duty, but now I am pre­pared to die, feare not that I will fly from you. When he said thus, the Iudge not only contenting him selfe with him whō he had prisoner, dispatched some, who should take his other sonne, Tho­mas, vnder the same pretence. Meane space ar­riued there a principall officer of the Tono, who examined Leo, very particularly, concerning the cause of his sonnes flight, and he would heare Andrew about the same matter, who yet was not prisoner. The Father being questioned con­cerning his faith, behaued himselfe like a good and valorouse Christian: but the poore sonne, I know not how, shewed himselfe fainte: wher­vpon he was sent vnto a temple of the Idols, to giue some signe that he had abandoned his faith. The youth went, and when he returned, he said the Bonzo would not admit the signe wherof he made offer: and so the Iudge commaunded him to giue in baile thereof, and that he would send a seruant who should obtaine from the Bonzo what he should desire. The timorous youth did so, imagining hereby he should be quiet for [Page 167]many yeares: but soone after coming to him selfe, he repented of his facte, and with many teares, demaunded humbly pardon of God, putting himselfe in prison with his Father, and other brothers, confessing a new with great cou­rage the faith of Christ. The three brothers were called one day before the officers to be exami­ned: and many torments were inflicted vpon them, in the place; The first was by water which they inforce men to drinke in excessiue quan­tity; but for as much as this torment, though very painfull, seemed to the Iudges, not pow­erfull enough to worke their intent, they com­maunded that about the calfe or brawny parts of their legges, should be strait bound certaine canes bigger then those which we haue, which cutting the skinne in sundry places, draw forth the blood, in great abundance, of such as vn­dergo the tormer. It is not yet certainly knowne wherefore they were tortured in this manner, but the Common voice is, for not declaring the reason why their eldest brother fled, and for that being sollicited to forsake their faith, they did neuer giue way by any the least word thereunto. The Gen­tils remained wholly amazed, & made knowne vnto the Tonos Father, how the matter had pas­sed; and he, after diuerse conferences and con­sultations had with his sonne, concluded, that they would send vnto those seruants of the Xe­gun, [Page 168]of whom I spake before, to vnderstand, what was their opinion. They hauing vnderstood how all had succeeded, as Paynims, and eni­mies of our holy lawe, made answer that it was meete they should all be executed. All things were presently dispatched according to the opinions of these men, and so there was forthwith a mes­senger addressed vnto Leo to intimate vnto him the sentence, from the Tono, who promised him that after his death, his eldest sonne should be called backe and much honored; Our valorous Leo reioyced much here at, and gaue thankes vnto him who had brought him the newes; & he declared what till that time he had kept se­cret, to wit, that he had caused his sonne to with­draw himselfe, to the end that being a Christian he might not expose himself to the daunger of forsaking his faith: whence he coniectured that although he were recalled, he would not returne to that place whilst the daungee should continus. He added that he was sory for that the officer had beene put to those paines about him the time before, when the Christians were examined; and that he was sory from his hart for his hauing then obaied the Tono: for that albeit, he seemed in his exteriour to haue reuolted, yet did he euer in his interiour adhere vnto Christ our Lord: And I hope said he this day wherein I am to dy, I shall purchase and recouer againe, what soeuer then I lost through feare. And hauing spoken in this [Page 169]manner, he went forth with his sonnes, and tooke his way towards the place appointed for their death, Leo, accompanied his steps with those diuine wordes of the Angelicall Salutation and so soone as he came with in sight of the place in which by losse of his life, he was to giue in his last euidence and declaration of his faith, he put of his shooes and stockings, that so he might goe with all possible reuerence vnto that place where in he was to dy for Christ. Being now euen at the goale, where vnto they so wil­lingly made hast, the 3 sonnes stoode with eyes fixed vpon the heauens, when their Father bad them giue attentiue eare vnto what he should tell them: You must then vnderstand, said he, that you are but earth, and that all things contained in this wide vniuerse, were created as helpes for man, to the saluation of his soule; which at this instant you are to offer vnto God, who therefore hath created you that he might confer vpon you the blisse of eternall sal­uation. He added heere vnto diuerse other edi­ficatiue speeches, when one of the Tonos sonnes, a youth of tender yeares arriuing there, the offi­cers that he might speake no more tooke occa­sion to stop their mouthes in such sort that they could not vtter any word.

The young youth, who came purposely to be present at this spectacle, was desirous to see how well their Simitars would cut, and ther­fore [Page 170]the officers would not put the condem­ned persons to death as they were accustomed to doe, but in a more inhumane, barbarous and cruell fashion; to wit, taking their blow from aboue the right arme in such sorte that the wea­pon issue forth vnder the lefte, or contrary, not vnlike vnto the fashion in which our deacons weare a stole; and to giue more content vnto the yoūg Barbarian, they tyed euery ones right hand vnto a stake, and thus prepared they came forth, first Leo, and then his sonnes, whilst the Barba­rous Paynim recreated himselfe, with his atten­dants to see how sharpe those swords or Simi­tars were, which with one blow pearsing both flesh and bones would cut the body from side to side, and in an instant deuide a man in two.

Leo was 60 yeares of age; Andrew 25; Thomas 23; and Iohn twenty: as well the Father as his sonnes, were borne in a part of the kingdom of Bungo, called Togi. They dyed on the 28 of May 1624, by commaund of Inaba Friocodono, Lord of Vsuqui a Principall place of the kingdome of Bungo.

THE TABLE.

  • OF the Temporall state of Iaponia, and the present condition of Chri­stian Religion. Pag. 1.
  • The exercise of the Christians in pri­son. pag. 10.
  • How the aboue named fifty Christians were burnt aliue by commaund from the Xogun. pag. 13.
  • The names of some of the aboue men­tioned martyrs, according to the order they stood, beginning from the Citty. pag. 20.
  • A brief relation of the life of F. Hierom de Angelis & of B. Simon Iempo of the So­ciety of IESVS. pag. 22.
  • How foure and twenty Christians were put to death for the confession of Chri­stian faith in the Citty of Iendo. pag 28.
  • Of other seauenteene Christians burnt aliue in the Towne of Iendo for professing Christian Religion. pag. 31.
  • [Page] A relation of the persecution raised in the beginning of the yeare 1624. in the Countries of Massamune; in which aboue 24. Christians were put to death, together with F. Diego Caruaglio of the Society of IESVS. pag. 32
  • Of the persecution in the Kingdome of Deua, & the death of three Christiās pa. 54.
  • Of Christianity in the Coūtry of Cami. pag. 58.
  • The death of Francis Ioyama Sintaro in the Citty of Firoxima. pag 68.
  • The death of Mathias Xobora Schizaimō. pag. 73.
  • The death of Ioachim Curoyemon, in Firoxima. pag. 75.
  • The death of Iohn Tananguia Cufroi. pag. 76.
  • Of the persecution of Christians in cer­taine places of the Kingdom of Figen p 86.
  • The persecution of the Christians of the Citty of Firando and the terntory belon­ging to it, in which eight and thirty suffe­red death. pag 95.
  • The death of nine Christiās of the house and family of Gabriel, who had lodged F. [Page]Camillus Constantius of the Society of IESVS. ibid.
  • The death of fiue other Christians in Vsucca. pag 104.
  • The death of Isabell Mother of Damia­nus, and Beatrice his wife, with their foure children. pag. 107.
  • The death of Mary, wife to Iohn Suca­moto, and her foure sonnes. pag. 122.
  • The death of Michaell Iamando Fiemon, and Vrsula his wife, with three of their children. pag. 115.
  • The death of Catherine, wife to Iohn Yuqumoura. pag. 120.
  • The death of Thomas Mattaicht, p. 125.
  • Of foure others put to death for Religion in the Precincte of Firando. pag. 126.
  • The death of Calisto Cambo, a Christian of the Ilands of Goto. pag. 131.
  • The death of Michael Sori, and Quin­zaiemon, in the Ilands of Goto. pag. 134.
  • The death of Thomas Nacangaua Man­gosuque, and Ioseph Gonzalo, who suffe­red in Omura. pag. 136.
  • The death of Father Michael Caruaglio, of the Society of IESVS, and of foure other [Page]Religious men of the holy Orders of Saint Dominicke and Saint Francis, who suffe­red for preaching of the holy Ghospell. pag. 140.
  • The state of Christianisme in Tacaco. pag 153.
  • The residence of Amacusa, and missions of the Kingdome of Fingo. pag. 155.
  • The residence of the Kingdome of Chi­gugen, and missions thereof. pag. 157.
  • The residence of the Kingdome of Bun­go. pag. 161.
  • The death of Leo Mizaqui Xinyemon and of his three sonnes. pag. 165.
FINIS.

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