The Philippine Islands, 1493-1898: Volume 32, 1640

Chapter XX

The captivity of other religious in Japon

[The first of the religious to join father Fray Thomas del Espiritu Sancto in prison was father Fray Angel Orsuchi, who called himself in España and here Ferrer, from devotion to the glorious St. Vincent. He was an Italian, a native of the distinguished city of Luca, in Toscana. He was born of noble ancestry and assumed the habit and was a student in the college of La Minerva at Roma. Seeing the great lack of ministers of the gospel in these regions, and the great devotion of this province, he desired to enter it. For this purpose he went to España under color of pursuing his studies, that his voyage might not be hindered by his relatives or by the religious of his own province. He took advantage of his first opportunity to come to these regions from España, which was in the year 1601. He was assigned to Nueva Segovia, and after learning the language reaped a great harvest of converts. Being afflicted by a severe illness he returned to Manila, where his illness kept him for more than two years. After his recovery he went to the district of Bataan. The Lord restored his health to him in response to a vow. Father Fray Angel learned the language of Bataan, and ministered to the Indians of this region, without leaving it – except for a short time, when he went to Pangasinan as vicar-provincial – until he was assigned to the duty of superior of the hospice of our order in Mexico. In Mexico he advanced greatly in the things of the spirit, and after a time became very desirous of returning to this province. He took advantage of the opportunity offered him by the return to España of the superior of a company of religious, to take his place and to lead the religious to the Philippinas. In the following year, 1616, it was proposed to make him provincial, but he himself objected so strongly that he was not elected. Father Fray Angel was definitor at this chapter. The news of the sufferings of the Christians of Japon, and of the glorious martyrdoms of so many religious there, aroused in the mind of this blessed father such lively desires to go to the aid of these faithful and courageous Christians that he could neither sleep nor eat nor take any rest. He submitted his purposes to a religious of the Society of Jesus named Father Calderon, who had been in Japon almost thirty years. This father approved his designs; and then father Fray Angel desired his superior to determine whether or not he should go – fearing, on the one hand, that his strength might not be sufficient for the purpose; and being, on the other, desirous of undertaking this glorious work. His superior accordingly commanded him to take the journey to Japon. He assumed a secular garb, and after many hardships and sufferings on the voyage reached Japon in August, 1618. While he was still studying the language he was captured by the ministers of Satan on St. Lucy’s day in December, at midnight. With him were also captured father Fray Juan de Sancto Domingo and a number of Japanese. The fathers admitted that they were religious, and were sent to the prison of Omura, where father Fray Thomas de Sancto Dominico and Fray Apolinario Franco, a Franciscan, had been confined for two years. They were commanded to lay aside their habits, which they had again assumed, and to dress in lay garments. It was intended to prevent the Japanese Christians from reverencing the fathers, but this act of the judges increased the devotion of the multitude. One of the most devoted of the fathers, father Fray Alonso de Mena, was betrayed on Thursday, March 14; and was bound and taken, with his landlord and a number of Japanese, before the judge. He admitted that he was a religious of the Order of St. Dominic. On the following day, they tortured a boy until he revealed the hiding-place of father Fray Francisco de Morales. He was immediately arrested. This caused much grief among the Japanese Christians, many of whom showed great courage and boldness in confessing their faith. On the following Sunday, which was Palm Sunday, the two fathers were sent to the island of Yuquinoxima, where the holy martyrs, Fray Luis Flores and Fray Pedro de Zuñiga, had been burned. In spite of the efforts of the judges to prevent the faithful from venerating these holy prisoners, the pious Japanese showed the greatest devotion and reverence to them. The fathers were thus made happy in their prison; and father Fray Francisco de Morales sent home a letter to Manila rejoicing in his imprisonment – which was very severe, and in which they were subjected to great suffering for lack of proper food, from the discomfort of their lodging, and from the indecent and insulting behaviour of the guard. In the month of August all the prisoners were brought together to the prison of Omura, and they rejoiced to meet one another. Soon after was captured the holy Fray Joseph de San Jacintho. He was seized on the seventeenth of August, 1621; he confessed that he was a religious, and told his name. On August 19 he was brought ignominiously bound to the prison of Omura, followed by a crowd of sobbing Christians.]

Chapter XXI

The arrest of the holy Fray Jacintho Orfanel; the narrowness of his prison, and the great miseries of it; his martyrdom, and the marvelous fruits which followed from his captivity

[Though most of the fathers had remained in the cities of the Japanese, others wandered through the mountains and in thinly populated places, where they suffered even greater hardships than the former class, as they ministered to their faithful sons in those desolate regions. Among these was the holy Fray Jacintho Orfanel. Being lean, swarthy and tall, it was difficult for him to disguise himself, since the Japanese are generally short, broad-shouldered, and fair-skinned. Even if his secular habit had disguised him so far as his external appearance went, the modesty and gravity of his behaviour would have been sufficient to betray him. While he was resting in Nangasaqui for a time to recover from an illness, he was betrayed by a renegade Christian and arrested. Boldly avowing who he was, he was sent to the prison of Omura to join the rest of the prisoners, who received him with the Te Deum laudamus, as at the entry of a prince or papal legate. Merely to hear the description of their prison causes horror, it was so small and so wretched. The persecutors permitted them no materials for writing, and no implements made of iron, so that their nails and their hair grew long. They were not allowed to wash or to change their clothes. The guards were changed constantly, that they might form no friendship with the prisoners. This severity, which was intended to alarm the other ministers of the gospel who were in Japon, if there were any, had no such effect. The imprisoned Japanese showed the greatest courage, and their wives desired to follow them into their imprisonment. The captive Christians spent all that time in holy exercises, prayers, the singing of psalms, the keeping of the hours, and the celebration of the mass. The conduct of the Spanish prisoners was such as to overthrow the false opinion spread through Japon by the Dutch, that the fathers were spies of the king of España. Their sufferings and their martyrdom encouraged the Christians in the faith. From the prison the fathers wrote encouraging letters to the suffering Christians of Japon. They also wrote to their brethren in Manila.]

Chapter XXII

The giving of the habit to three Japanese by the holy captives; and the martyrdom of the fathers Fray Francisco de Morales, Fray Alonso de Mena, Fray Angel Ferrer (or Orsuchi), Fray Jacintho Orfanel, Fray Joseph de San Jacintho, and two of those who had professed in prison (all members of the order), besides many others

[The fathers, desiring those to be their equals in condition who were so in virtue, determined to give the habit to some of the holy Japanese, their companions. Three therefore, among those of the best capacity and the highest virtue, passed their novitiate in the prison, and at the end of their year professed. These saintly men feared that their penalty would be banishment, not death. On the ninth of September, 1622, the judges called before them many of the prisoners, offering them life and liberty if they would renounce Christianity, and at this time they brought before them some of the prisoners from Omura. As they came to Nangasaqui a great crowd of Christians came to welcome and escort them. On the following day, the martyrs were brought out to be slain; there were, in all, thirty-three. Before those who were condemned to the stake were burned, the others were decapitated in their sight. There were seven of our order in this company: fathers Fray Francisco de Morales, Fray Alonso de Mena, Fray Angel Orsuchi, Fray Jacintho Orfanel, Fray Joseph de San Jacintho, and the lay brothers Fray Thomas del Rosario and Domingo (a donado),31 both Japanese. The two lay brothers were decapitated, and the fathers were burned at the stake, twenty-five men in all being burned. All the sufferers died with the most cheerful courage. The judges did all they could to keep the holy relics from being venerated by the Christians, some of whom lost their lives in the effort to obtain these.]

Chapter XXIII

The martyrdom of the holy Fray Thomas de Zumarraga, brother Fray Mancio de Sancto Thomas, and a Japanese; and those of other Japanese in Omura

[Father Fray Thomas de Zumarraga and brother Fray Mancio de Sancto Thomas were greatly grieved that they should have been left behind when the other fathers and brethren went to martyrdom; but soon afterward their grief was taken away, and the door of the prison opened that they might go forth to be executed at Nangasaqui. It was no small grief to the saints not to see the Christians in the streets, who had withdrawn themselves from fear of the emperor’s edict. The martyrs died courageously. The holy Fray Francisco de Morales was a native of Madrid. He assumed the habit in the convent of San Pablo at Valladolid, where he professed and began his studies. He was afterward a student in the college of San Gregorio in the same city, and became afterward a lecturer in arts in his own convent. Thence he went to the Philipinas, where he spent some time as a teacher of theology and as preacher to the Spaniards in the city of Manila. One Good Friday some Japanese happened to enter the church; and father Fray Francisco was so much affected by the sight that when he returned to his cell he was sighing and sobbing, and repeating, “To Japon, to Japon!” At the provincial chapter in the convent in 1602 he was prior, and was appointed definitor. At this time one of the subjects discussed was the answer to be made to the king of Satçuma, who had earnestly begged for friars of St. Dominic for his kingdom. The holy friar Fray Francisco de Morales was appointed superior to the missionaries in Japon, by the voice of all. In time of peace he built many churches; he gained many souls for God, and at last he attained the martyr’s crown. The holy Fray Thomas de Zumarraga was a native of the city of Victoria in Vizcaya, and a son of the convent of the Order of St. Dominic in that city. He studied in the college of San Gregorio at Valladolid. He accompanied Father Francisco de Morales to Japon and attained an elegant mastery of the language of that country, in which he lived twenty years, five of them in prison. The holy Fray Alonso de Mena was a native of the city of Logroño; he was a son of the famous convent of San Estevan at Salamanca, whence he went out to the Philippinas. Here he was occupied for some time in the ministry to the Chinese, and the Lord conveyed him thence to Japon. He suffered from illness for a number of years, and from a profound melancholy, which did not prevent him from fulfilling his ministry with great joy. The holy Fray Joseph de San Jacintho was a native of the town named Villarejo de Salvanes, in La Mancha, and was a son of the convent of Sancto Domingo at Ocaña. He went out to the Philippinas from the royal convent of San Pedro Martyr at Toledo, when he had finished his studies there. He was sent immediately to Japon, where he accommodated himself in all things to the Japanese manner of life, dressing and eating like the Japanese, employing their civilities, speaking their language with as much propriety as they, and in the same sing-song voice. In all this he surpassed the other fathers, insomuch that he was taken by the Japanese as one of themselves. The holy Fray Jacintho Orfanel was a Valencian by birth, and was by his habit a son of the convent of Sancta Cathalina Martyr at Barcelona. He was a religious of the greatest modesty and patience.]

Chapter XXIV

A mission sent by the province to Japon, and the result of it

[Though the province rejoiced in having so many glorious martyrs, it was grieved to see the preachers of the holy gospel in Japon come to an end, for without them it was impossible for the faith to be continued. These true sons of our father St. Dominic strove therefore to fill up the number of those who, after having fought valorously, had departed to heaven with the crown of martyrdom. The project was one of great difficulty. The law directed that not only the preachers should be burnt to death, but that all those who brought them should suffer the like penalty, and that the vessels and cargo should be confiscated. The Dutch and English heretics watched with great care to see if any religious attempted to enter the kingdom. The emperor decreed that a registry should be kept of all on board the vessels which came to the kingdom. And finally there were many, even in Catholic countries, who for the sake of trade with Japon endeavored to prevent the religious from going to that country. The commerce of that kingdom with the Philippinas Islands had been almost destroyed, so that the very archbishop himself endeavored to prevent preachers from going from these islands to Japon. They were even more rigorous in Macan. But the holy martyrs from their prisons sent back calls for religious to aid the Japanese in their extreme spiritual need. Hence in the year 1623 the superiors of three religious orders determined to buy a ship, and to give large pay to the pilot and the sailors to take the religious to Japon. The risk of death was great in Japon, and scarcely less in these islands, because the voyage was contrary to the will and the command of the governor. Finally, ten priests were embarked – four from our order, four Franciscans, and two Augustinian Recollects. Many obstacles were placed in the way of the journey, but the voyage finally took place. The province sent of its best: father Fray Diego de Rivera,32 a son of the convent of San Pablo at Cordova who was at the time teaching theology, as he had done for many years in the college in Manila; father Fray Domingo de Erquicia, who was at that time the principal preacher in Manila; father Fray Lucas del Espiritu Sancto, lecturer in arts in the aforesaid college; and father Fray Luis Beltran or Exarch, minister to the Chinese and the Indians. They suffered much on the voyage. They followed the course by the Babuyanes and the islands of the Lequios, from which they were driven by a storm to the coast of China, where they took on water and wood at a point named Sombor. They tried to make port to get fresh ship-stores, but were attacked by the Chinese. Father Fray Diego de Ribera was shot in the leg, by accident, by one of his own men, and finally died. On the nineteenth of June they landed in Satzuma, and were directed to go to Nangasaqui. They immediately set about learning the language, and had been there but a short time when the emperor issued a decree expelling all the Spaniards who had come to Japon from Manila. The fathers pretended to return to Macan, but left the vessel to come back secretly to Nangasaqui. The persecution was going on, seventy persons being martyred in 1623 – among them father Fray Francisco Galvez,33 a Franciscan; and Father Geronimo de los Angeles, a Jesuit. Father Fray Pedro Bazquez was taken prisoner; and, as the other fathers had not yet learned the language, all the labors of the Dominican order fell upon father Fray Domingo Castellet. The fathers encouraged the Japanese, a number of whom confessed bravely and suffered death by burning, among them being some of noble birth. The accounts of matters in Japon during this period are drawn in the main from the letters of father Fray Domingo de Erquicia. The fathers were obliged to be most secret, to go from house to house by night, and to expose themselves to cold and snow. What happened to this father and his companion was not known here until August in this year 1626. We turn from the account of the works of these fathers to give a narrative of the experience of some who had been in Japon longer, and who had thus far escaped martyrdom. One was Fray Pedro Vasquez, a son of the convent of Nuestra Señora de Atocha at Madrid; and the other Fray Domingo Castellet, a son of the convent of Sancta Catalina Martir at Barcelona. As the persecution advanced, the Portuguese who lived in the kingdom were expelled from it.]

Chapter XXV

The harvest reaped in Japon by the holy father Fray Pedro Vazquez; his life and virtues

[The holy Fray Pedro Vazquez was born in Berin in the kingdom of Galicia, in the county of Monterrey. He assumed the habit in the famous convent of Nuestra Señora de Atocha at Madrid, and studied arts and theology in the royal convents of Sancta Cruz at Segovia, and Sancto Thomas at Avila. He came to the Philippinas with the second body of religious which I brought over, the first having come in 1613. His first work in the Philippinas Islands was in Nueva Segovia, where he reaped a great harvest. When the news of the happy death of the holy martyr Fray Alonso Navarrete reached him, he strove to be permitted to go to Japon, and after two years received license to do so. The ship arrived in Nangasaqui after a voyage of only eleven days. This was on the twenty-second of July, 1621. Hearing of the great number of martyrdoms, he strove with all his might to learn the language, until he knew enough of it to go to the prisons and confess the prisoners, as he did boldly. Within one year he heard the confessions of more than seven thousand persons.]

Chapter XXVI

A more detailed account of the imprisonment of the holy Fray Pedro Bazquez, the time while it lasted, and the sufferings which he endured in it; and finally his glorious martyrdom, in company with four other martyrs

[When father Fray Domingo Castellet had finished the interment of the relics of the holy martyr Fray Luis Flores, and father Fray Pedro was speaking with him in somewhat loud tones, two heathen officers happened to hear them speaking Spanish. They arrested father Fray Pedro, but father Fray Domingo escaped. They offered to let the father go for a bribe, which he refused to give them; and he suffered greatly in prison. The Christians mourned and grieved when they saw that he was arrested. He was taken to the prison of Omura, where the holy Fray Luis Sotelo was in prison. Here they were happy in each other’s company, though the imprisonment was very severe. Finally the servant of God and his four companions, Father Miguel Caraballo, father Fray Luis Sotelo, and two Japanese Franciscans, were taken from prison and burnt, intoning the litany during their sufferings. In spite of the care of the officers, some small relics of the holy martyrs were rescued by father Fray Domingo Castellet.]

Chapter XXVII

The election as provincial of father Fray Bartholome Martinez, and the deaths of some religious

On the nineteenth of April, 1625, the vigil of the glorious virgin St. Inez de Monte Policiano, the fathers having votes assembled for the election of a provincial, since father Fray Miguel Ruiz had finished his term. On the first ballot the votes were divided almost equally, since there were so many religious worthy of the post as to cause difficulty in the selection. But this did not last long, for on the second ballot those who had the largest number of ballots withdrew, and father Fray Bartholome Martinez was unanimously elected. He had been vicar of the Parian of the Chinese, and was their special minister. He was recognized by all, both religious and laymen, as worthy of this or of greater offices, because of his great virtue, learning, prudence, and devotion. At the same time no one had talked about or even thought of such a choice, because, in truth, there were many others who well deserved the post and who were much older than he. The Lord, who does not look at these exterior things alone, but at the heart and the soul, turned their eyes upon this father as upon another David, so that by being placed in a post of government he might do great things. It was the Lord who caused them all, as if moved by a spirit from above, to elect him with great good-will, and with general applause from within and without the order, all recognizing the hand of the Lord in a choice which was at once so wise and so far from the thoughts of all. In particular, the archbishop of this city was greatly pleased with it, for he knew well the great virtues of the person chosen, and sent to give his most special congratulations to the fathers. Father Fray Bartholome was a son of the famous convent of San Estevan at Salamanca. He was a great theologian, and a man of superior virtue, devotion to the rules of the order, and mortification. He underwent many extraordinary sufferings. Some were voluntarily assumed, and although these were many, they were (as we shall see afterwards) easier to bear because voluntary. At the same time, it was necessary to train and try him for much which the Lord desired to work through his means; and hence the Lord gave permission to the devil to torment him – so severely that, when he was still very young, his hair grew white. In the first year of this assault he lost his strength, and was dying without suffering from any other disease. He was living in the convent of novices in Salamanca, and revealed his sufferings to his confessor and spiritual master alone. This was the holy Fray Diego de Alderete. He, being of much experience in such sufferings, consoled and encouraged him, but commanded him not to speak of the matter with any person. This direction he observed so carefully that it was never possible to learn any more than these general facts, although there must have been many very remarkable things which, if known, would have been highly edifying. But he, striving for more humility, and obeying the order to keep silence, never revealed them, and no one else ever knew them. He was seen to be growing weaker, being without strength and without health, and when he was taken to the infirmary the physicians corroborated what all knew with regard to the danger in which he was; but they were never able to find out the cause, since it was beyond the limits of their science. All this, and much more which was added to it, was necessary, and helped him much to bear the bitter hardships which in time he suffered, and which would have broken his heart. Our Lord conducted father Fray Bartholome through all his life by a way of suffering, and in suffering he ended it – as will be narrated in due time, when we reach the year of our Lord 1629, when his virtue and his abstinence will be specially treated. During his term as provincial, the province lost by death several religious of superior qualities, and suffered from several insurrections of villages. Both of these things were severely felt in a region where the religious are so few that the loss of a single one is a notable loss; and where all energy is turned toward converting souls, so that the perdition of a single one causes great sorrow. For these sufferings our Lord brought some comfort in the martyrdom of some sons of the province, and in the extension of the holy gospel to the island of Hermosa.

[Among the religious who died at this time was father Fray Francisco de Cabrera, vicar of San Miguel de Nasiping; he was a native of Carmona, and a son of the convent at San Lucar, whence he was sent to pass his novitiate in Sancto Domingo at Xerez. He was stationed in Nueva Segovia and was an exemplary minister. His name is honorably mentioned on the records of the chapter in the year 1625. At the same provincial chapter honorable mention was made of father Fray Pedro Blazquez, vicar of the convent of Manavag. He was a native of Marchena in Andalucia. He assumed the habit of the order in the famous convent of San Pablo at Sevilla and was sent as a collegiate to Almagro. He left his convent of Sevilla to come to this province in 1613, and was regarded by those who accompanied him as a saint. On the fifteenth of May, 1624, died father Fray Thomas Vilar. He was a native of Castellon de la Palana in the kingdom of Valencia, where he assumed the habit. He was sent to the college of the order in Origuela, and came to the Philippinas in 1601. He was assigned to the province of Nueva Segovia, and afterwards was appointed rector of the college of Sancto Thomas at Manila. In the following November, as fathers Fray Miguel de San Jacintho (a man who was twice provincial) and Fray Diego de Toro, vicar of San Jacintho at Camalaniogan in Nueva Segovia, testify, a marvel happened in the village of Apari,34 a port in that province in the district of Camalaniogan. A fire occurred here one night, and a sea breeze was sweeping it throughout the village, when the vicar, taking in his hands the little image of our Lady of the Rosary which they were accustomed to carry in the processions, made a vow and turned it toward the fire, when the wind immediately died down and the fire began to go out.]