_Report from the Council of the Indias_
Sire:
The Duke de Lerma has written to me, the Conde de Lemos, that your
Majesty orders to be immediately examined in this Council the enclosed
report from the Council of Portugal concerning the question whether
religious from the Philipinas should pass to Japon; and that, with
the consideration which the matter demanded, you be advised of his
opinion. Complying with what your Majesty orders, it has appeared to
us that, in order that the fundamental facts might be understood, it
is proper to answer the reasons advanced by the Council of Portugal
as a basis for their report, which is in conformity with the decrees
issued by their Holinesses Gregory XIII and Clement VIII, and by
his Majesty who is in heaven, and by your Majesty: these are to the
effect that no religious shall pass to the provinces of Japon from
these kingdoms, or from the Western Indias or from the Philipinas,
except as they go by way of Yndia, and commanding that if any had
passed they should return immediately, and that the governor of the
Philipinas should be immediately notified to put this into execution.
The Council of Portugal states--conformably to what the bishop of
Japon writes, who is one of the Society [of Jesus]--that Dayfusama,
universal lord of those realms, continues in the same suspicion that
his predecessor Taycosama had of the Spaniards from the Philipinas
Islands, and those who go from Nueva España, that they ate people
looking for conquests. He thinks that their principal aim is directed
to making themselves lords of the country, as they have done in the
Philipinas themselves and in Nueva España; and that what they call
preaching the gospel is an artifice, and a means of conquering,
as Taicosama wrote to the city of Manila. On this account, also,
he had caused the Franciscan religious to be crucified as spies,
whose intention was to conquer kingdoms; and therefore no more should
be sent there. To make this the stronger, they add an example, in the
entrance made there in the year 1602 by sixteen Franciscan, Dominican,
and Augustinian religious, who say that they were not well received
by the heathens and Christians who were there.
The second reason is, to cut off the communication of Nueva España
with Japon and China, which results in the diversion of a great part
of the silver from Nueva España into those kingdoms, on account of
the great profit which there is in that trade, to the great prejudice
of these kingdoms.
Reply is to be made, presupposing as a certain thing that discalced
[_i.e._ Franciscan], Augustinian, and Dominican friars have at
various times been readily admitted into Japon, obtaining great
results in conversion; and that in the year 1594 there had come a
well-known Japanese named Faranda to the city of Manila, who asked
for friars. Moreover, Gomez Perez de las Mariñas, governor of the
Philipinas, sent in the capacity of ambassador father Fray Pedro
Baptista, a discalced Franciscan, with several religious of his order,
to whom Dayfusama, universal lord of the Japanese, extended many
favors, and whom he permitted to build a convent in Usaca--a very
large city near that of Miaco, where his court is--so that he might
preach the holy gospel. Afterward, in October of the year 1597,
when the Japanese undertook to destroy, in a province of Japon,
the galleon "San Phelipe"--which was going from the Philipinas lo
Nueva España, laden with merchandise from China of great value, and
having more than a hundred Spaniards and other men in the crew--the
said Taycosama, to have some excuse for appropriating to himself
the contents of the said ship (as he did), gave us to understand
that he was suspicious, as has been said, of those Spaniards. It
has been learned, however, that a seaman from the said galleon gave
occasion for this feeling, when he was asked how the Spaniards had
conquered so many countries. Thus far we have not been able to learn
with certainty in regard to this, except that it is said that some
Portuguese spread this news through the kingdoms of Yndia, for the
sake of their own private interests. In confirmation of the suspicion
or fear which the tyrant has shown, he has ordered the publication of
an edict, in which it is provided that no one should be a Christian;
and has crucified the six discalced friars (whom, as before stated,
he had treated with favors) and twenty converted Japanese, in the
neighborhood of Nangasaqui, to which place the galleon resorts, which
ordinarily goes each year from Macao for the Japanese trade. It was
there, with one hundred and fifty Portuguese; and the bishop of Japon
then officiated publicly, and there were more than twenty thousand
Christian Japanese and a principal college of the Society--whence
it is supposed that the reason was greed, under color of a reason
of state. For if the intention of the tyrant was to exclude at all
points Christianity and its ministers from Japon, he would not have
permitted so great a number of fathers of the Society as were residing
in that country, with their prelate (several of whom were known to
him), and hundreds of thousands of Christian Japanese, contenting
himself with the persecution of these few. This is especially so as,
in the year following this martyrdom, the conversion of more than
60,000 Japanese was affirmed, a greater number than for many years
past taken together. It may be believed that God worked this miracle
through the blood shed by those martyrs and their intercession. Since
that event, on various occasions religious have entered Japon in the
ships of the Japanese themselves, who go to the Philipinas to trade,
and express a desire that some religious from the orders there should
go. The same Dayfusama, who is now reigning, sent an embassy to the
Philipinas seeking friars in order that one of the ports of his island,
called Quanto, might be settled by Spaniards. To further this claim, he
sent later Fray Jeronimo de Jesus,--a discalced friar who had survived
his companions the martyrs, for the consolation of the converted,
and who had been hidden; accordingly the Audiencia of your Majesty
which resides in Manila ordered religious to be sent.
To the second reason, it is answered that thus far it is not known in
the Council that there has been any trade from Nueva España or from
the Philipinas to Japon, nor does it even appear that those who are
occupied in trade have any need thereof; for to the Philipinas Islands
themselves there come so great a number of junks and ships belonging
to the Chinese from Chincheo, that there is always a superabundance
of merchandise, and to limit this trade your Majesty has already
decreed what appears most expedient for his service.
What is known is that the fathers of the Society do not desire other
orders than their own to enter into Japon, giving as a reason that
others would not know the method which must be followed in preaching
to those heathen, whose perversity has need of cunning to overcome
it. This the fathers say they know, as they have been occupied in this
conversion for fifty years; and they say that there would be great
occasion for weakening the belief of the natives in the doctrine which
is preached to them, if they saw a diversity in the vestments, rules,
and ceremonies. Accordingly, with these arguments they obtained by
entreaty the above-mentioned briefs; and, having been opposed by the
Dominicans and Franciscans before his Holiness, they finally obtained
a brief that in case religious of other orders were to go, it must
be by way of Yndia. This is the same as prohibiting it altogether;
for in the domains of Portugal the missionaries are not supplied with
maintenance, including everything that they need on the journey,
as they are in Castilian lands. The road, too, is much longer, and
strewn with difficulties; and in it care is taken to embarrass them,
and not let them pass--as has been seen several times when religious
have gone by way of Yndia, several Dominicans and Augustinians having
been stopped at Goa, even after part of their sea-stores had been
placed on the ship. In the year 1602 the Franciscan friars of Yndia
said in response to Fray Pablo de los Martires, who came to seek
friars, that they could not send them to Japon. This is answered
by saying that the Catholic faith is already old and widely spread
in Japon, and it would be a dangerous thing to exclude from its
preaching the method which Christ our Lord has left in His gospel,
which the mendicant orders observe, and through which have been
converted the nations of the greatest power, genius, and learning
in the world--among them the Romans, who held dominion over it. And
it appears that not without much harm to conscience can obstacles be
put in the way of ministers who preach in 66 countries, disposed to
receive them, where it is impossible that the fathers of the Society
should be sufficient, even to maintain the faithful who are there;
for it is understood that [in Japan] they number more than 600,000,
and they have not had in past years even 150 fathers, for which reason
it was necessary for them to say daily three masses each, and then fail
in the service of the sacraments on account of the great number of the
faithful and the distance between the places. As for the difference
in vestments and rules of the orders, this is answered by the fact
that the Japanese have already seen them many times, and now see
these in their own country, yet with especial profit. Moreover, those
who are continually going to the Philipinas are, it is understood,
not only not scandalized by this, but even--considering that in
the diversity of religious orders and multitude of religious there
is but one confession of faith, one set of sacraments, and one law
alone, all submitting to the Supreme Pontiff as the universal head
of the Church--draw therefrom a very strong argument for the truth
of the gospel law which is preached to them, especially by people
of such ability and understanding as the very fathers who direct the
Japanese certify that they are. The emulation of holiness and virtues
among the religious orders is of great importance for their benefit
and that of the public; and this will cease where there is only one
order. The persecution against the faithful could not have taken place,
if religious from the other orders had gone there; for it is certain
that there would have been other and very severe persecutions before
this, if the fathers of the Society alone had been preaching in Japon.
The Portuguese of Yndia have great interests at stake, according to
their opinion, in this measure; for it seems to them that, as the
presence of the fathers has been a means for their trade with Japon
(which amounts each year to more than a million and a half), and
the religious from Castilla must be favorable to Nueva España and
the Philipinas, and as the traders of those provinces pay for the
merchandise, on account of the abundance of silver which they have,
a third more than is paid by those from India, they must either be
shut out from this trade, or buy so dearly that the profit would be
very little. Thus far, as has been said to your Majesty, it is not
known that this has happened; but in order to provide for this, and
at the same time for the principal aim which your Majesty has, the
spread of the holy gospel in regions so remote, and where experience
has shown that there is so great a disposition to receive it, and for
the preservation of the states which your Majesty holds in the Western
and Eastern Yndias, it has appeared best to the Council that your
Majesty should be pleased to order his ambassador who is present in
Rome to represent to his Holiness the reasons which exist for opening
the way for preaching in Japon, for such religious as may be approved
by their superiors and the Council; and therefore he should ask for
the revocation of the briefs which oppose this object, leaving it
to the general disposal of all the provinces of the world. They also
suggest that your Majesty should order that from no part of his kingdom
should religious go to Japon without first making port at the city of
Manila in the Philipinas Islands, where the governor of the islands
and the superiors of the orders, as those who manage this business,
shall ascertain at what time and opportunity, and what religious, it
is expedient to send over to preach in Japon; and these and no others
shall go. The said governor should command that the religious who are
to go to Japon shall go in ships belonging to the Japanese themselves,
as it is understood that those who have gone up to the present time
have done, without permitting that other ships than those of the
crown of Castilla should go, under this pretext, to the provinces
and realms of Japon--severely punishing those who violate this order.
Your Majesty will order what shall be most for the royal
service. Valladolid, May 30, 1606.
_Report from the Council of the Indias_
Sire:
The Duke de Lerma has written to me, the Conde de Lemos, that your
Majesty orders that the enclosed report from the Council of Portugal
be examined in this Council, in regard to the order that there should
be no passing to Japon by way of the Philipinas, and that your Majesty
be advised of what seems best. In this report the principal purpose
seems to be that commerce should be prohibited, by your Majesty's
command, in order that the Philipinas may not maintain it with China
or Japon. This matter depends very much on what the same Council of
Portugal has claimed, and now brings forward as foundation for its
claim, which is the prohibition of the entrance of Castilian religious
into Japon to preach. At your Majesty's command, the Council replied,
in the past year, to another report from the Council of Portugal,
in which it proposed in detail the arguments on which it founds
its claim. Therefore it seemed best to return the report to your
Majesty, together with a letter written to your Majesty by Francisco
Peña, auditor of Rota, from which it is apparent how this matter is
considered in Rome, and how much that opinion is in conformity with
what this Council has advised your Majesty, adding what we have learned
since the aforesaid report was sent, from letters from the governor
and Audiencia, and investigations made before the aforesaid Audiencia
and the archbishop of Manila, and other trustworthy papers which
came from the Philipinas and Japon. The emperor of Japon sent to the
governor of the islands, asking him very earnestly to send religious
to settle in the land of Quanto; and some were therefore sent, and
they were very kindly received. Land was given them for houses and
hospitals; so they have founded two residences, where they are making
great headway in the conversion of the Japanese, and the religious are
very well treated. As the emperor himself has for three years desired
and insisted upon the commerce of the Philipinas with his realms,
a ship has accordingly been sent each year from the islands to those
of Quanto, with merchandise from China, and various articles of which
they have more than enough in the aforesaid [Philippine] islands;
and it brought back in return much silver (with which the land of
Japon abounds), wheaten flour, dried beef, hemp for cordage, iron,
steel, powder, and hafted weapons and other things of great value for
the provision and preservation of the aforesaid Philipinas Islands. In
those islands it appears of the greatest importance that this commerce
be introduced and preserved; because, besides the provision of the
aforesaid goods, it is well to keep the king of Japon friendly by
this means. For if he were not so he would be the greatest enemy that
could be feared, on account of the number and size of his realms,
and the valor of the people therein, who are, beyond comparison,
the bravest in all India--as has been experienced in the aforesaid
islands sometimes, with pirates who have overrun those coasts, doing
great harm and hindering the commerce of the other nations. Japon is
so anxious to assure and facilitate friendly relations with the said
islands that, the king having heard that some Japanese were molesting
them with their vessels, he ordered them all to be crucified; and he
gave chapas, or decrees, to some religious, in order that with these
the ships which went from the islands to Japon might be safe.
Also it was understood that when the bishop of Japon (who belongs
to the Society) desired to make known to the religious who were in
those lands the last brief of his Holiness, in order for them to
depart from the country in fulfilment of it, it was represented what
great difficulties would result from the publication and execution
of it, in order that he might wait for an appeal to be taken to his
Holiness. For the orders of St. Francis, St. Dominic, and St. Augustine
have nine convents and four hospitals, where they have achieved great
results in the conversion; moreover, they were admitted and called
thither by the emperor. They find a great number of people disposed
to receive the gospel law, and it would be impossible for the fathers
of the Society (who are in some kingdoms of Japon) to be sufficient as
workmen in so broad and fertile a vineyard. On this account, it would
cause great scandal among the converted and those to be converted,
to see the opposition of one order to the others, since previously
they held them all to be uniform in the purpose of the spreading of
the gospel, and the religious to be vassals of one king and subjects
of the one and only head of the church. But in spite of the statements
of the friars, the bishop ordered the said brief to be published and
made known, with its penalties and censures. Councils were held by
the orders in the Philipinas and Japon, and they thought that they
ought to appeal from the said brief to his Holiness; this was done
before the said bishop, in order that his Holiness might understand
the state in which affairs were in those lands, and, being better
informed, revoke the brief. It seems important, for the decision of
this matter, that it be understood, from the description of Japon
and from trustworthy accounts, that the preaching of the fathers of
the Society, in the more than fifty years since they entered Japon,
has not reached to within a hundred miles of the kingdoms of Quanto,
where there are some convents of discalced Franciscan friars, nor
has the merchandise of the Portuguese done so; but on the contrary
the emperor--having a particular fondness for those kingdoms, as
being a patrimony of his--at great cost has caused to be carried by
land some of the merchandise which the Portuguese brought from China
to Japon. So then, neither is the Society limited in the bounds of
its preaching, nor is the crown of Portugal in those of its trade;
for even if six ships went there, instead of the single one that now
goes from Macao each year, all that they should carry would still
easily be consumed in the lands which are more than a hundred leguas
distant from those of Quanto. For from the island where Nangaçaqui
is, until the ship reaches Quanto, there are more than two hundred
and twenty leguas of very thickly settled mainland. Granting the
prohibition which your Majesty has made that no merchandise beyond a
certain stated amount should go from the Philipinas to Nueva Spaña,
on account of the great difficulties which result otherwise, it seems
well worthy of consideration that goods bought from China in those
islands of your Majesty should be diverted to Japon, from which so
much silver is and may be obtained for the benefit of your vassals
and the increase of their wealth and of your Majesty's exchequer--at
least making unnecessary in the Philipinas that which is and may
be brought from the lands of Piru and Nueva Spaña, with benefit to
both those colonies and the islands. For the ships which go from the
Philipinas to Nueva Spaña it is of the greatest importance to have a
safe harbor in Japon, in which to repair and supply themselves with
the necessities for so long and dangerous a voyage--because, for not
having had it hitherto, great losses have been suffered; and some,
such as that of the galleon "San Phelipe," amounted to more than a
million. It is more fitting for this purpose and for others that
our ships should go to Japon than that theirs should come to the
Philipinas, because when they come to those islands they buy from the
Chinese, who come there to sell, the merchandise which the Castilians
would have bought, enhancing the prices of it, and giving the Chinese
for it the silver which they would have given to the subjects of your
Majesty; nor is there any remedy therefor, although it has been sought.
As for the entrance of religious, the Council persists in the opinion
of their last report, a copy of which is subjoined; but in regard
to the prohibition of commerce it changes the opinion which it
had reached, on account of the new information. It thinks that for
the present your Majesty ought to allow one or two ships to go each
year from the Philipinas to the kingdoms of Quanto, at the same time
warning the governor that he should manage this matter with the care
and prudence necessary, so that your Majesty's purpose may be attained
in facilitating and spreading the law of the gospel, and keeping your
vassals and realms in peace and quietness, in order that thus they may
serve God and your Majesty. Since the Council of Portugal, in its last
report, begs your Majesty to discuss this matter jointly with it, that
might be done, if it please your Majesty, in order that, the arguments
for and against being presented by persons whom your Majesty would
choose from both Councils, the decision might be made with greater
satisfaction and understanding of the situation, as the magnitude and
importance of the matter demand. Your Majesty will command what may
serve you best. Madrid, 31st of March, 1607. [Ten signatures follow.]
_Report from the Council of State_
Sire:
Your Majesty was pleased to order the Council to examine a report
from the Council of Yndia resident in Lisboa, dated December 4,
1605, and another from the Council of Portugal, dated January 31,
1606, which treat of the inadvisability of religious going to the
kingdoms of Xapon from the Philipinas, for the reasons advanced; and
two others dated May 30, 1606, and March 31, 1607, from the Council
of the Yndias, which allege the contrary. The Council after examining
these, and calling to mind what was advised on the occasion of other
reports from the Council of Portugal and of certain briefs of the Pope,
which were laid before them, advised your Majesty of its opinion in
this matter--namely, to examine the report and what your Majesty was
pleased to decide. And inasmuch as the said advice was given November
2, 1604, in Valladolid, and your Majesty was pleased to answer the
Council of Portugal in regard to it, and decreed what was resolved
thereon; and now since we have come to advise your Majesty: we advise
that, in order to express our opinion, as your Majesty orders, it would
be advisable to examine what your Majesty resolved then. Accordingly
if your Majesty please, you might order the Conde de Salinas to send
your Majesty the resolution taken upon the report of that Council of
the year 1604, which was accompanied by the briefs of his Holiness,
so that after examination in this Council, we may more reasonably
advise your Majesty of our opinion. Madrid, September 7, 1607. [Six
signatures follow].
[_Endorsed_: "+ Officially; September 7, 1607. The Council of State
in regard to certain reports from the Councils of Portugal and of the
Yndias, of Castilla, as to whether or not religious are to go to Japon
by way of the Philipinas." _In a different hand_: "The accompanying
report from the Council of Portugal will give information on what is
asked here. Also other reports from the same Council, and from that
of the Yndias, in regard to matters of the Filipinas, and of Macan,
are enclosed. They should be examined together in the Council, and the
Council should advise me of their opinion regarding the whole matter."]
[One signature, evidently that of the king, follows].
_Report from the Council of State_
Sire:
Conformably to what your Majesty was pleased to order, there were
examined in the Council the reports and papers which are returned
with this, and opinions were expressed as follows:
The chief comendador of Leon said that from the accounts and
investigations which the reports from the Council of Portugal
disclose, it is gathered that in the preaching of the gospel which is
being carried on by those of the Society who reside in Japon, they
practice, contrary to its spirit, worldly artifice; for it is said,
on the one hand, that they are preaching in secret, and, on the other,
that they maintain a ship in trade and traffic for their support. He
considers it very unsuitable that the gospel should go in disguise,
and believes that those who preach it should emulate the poverty
of the apostles, and should carry on no manner of trade or profit,
so that they may attract and convert by the example of the purity of
their lives, with no worldly ostentation. This is very fitting for
the reputation of the faith and those who preach it, that those who
oppose it may not say that they trade. If they adopt this plan, and
are so numerous that they can attend to all parts of the country where
it is necessary, the going of other orders thither might be dispensed
with. But if they are not sufficient to attend to all parts, and that
king begs that Franciscan friars should go, the comendador knows no
reason why they should not be sent; and the bishops of the Filipinas
should be charged to send such religious as are fit for the ministry
of preaching. The governor of those islands should be ordered to send
them in small vessels, which should only take sufficient provisions
for their support, expressly prohibiting that they carry any kind
of merchandise, and the trade of the Filipinas with Japon should
cease entirely; for in this way would be obviated the difficulties
which are represented on the part of the Portuguese, and the desired
end of the conversion of souls would be better attained. It would
be an easy thing to obtain from the Pope that he should revoke the
restriction that none could go except by way of Portuguese Yndia,
leaving to the choice of your Majesty all that concerns this affair;
for his Holiness may be sure that your Majesty, as the best informed
of all, will do what is most fitting for the propagation of our
holy faith. What the Portuguese allege in regard to the religious
who went to Japon being missed in the Filipinas is not sufficient;
for there will certainly be some who, without being missed there,
could go to Japon. Thus, if personal interests and differences would
cease, those religious might attend solely to the conversion of
those heathen, with the discretion and moderation which is fitting,
so as to relieve that king from the suspicion he has, that in that
way they are trying to take away his kingdom. For if he is assured
of that, and sees that no other than religious come, and that these
are engaged in no other business than that of conversion, it is to
be hoped in our Lord that he will not hinder it; since by those same
documents it is evident that the reason for his having made martyrs
of the Franciscan friars was the suspicion which he had that they had
other objects to the prejudice of his state. It is likewise fitting
that all the religious maintain friendly relations with one another,
and be united, and that their duties be not ill performed. For quarrels
between them will be of much greater injury and less edification for
the heathen than is the diversity of their garb; and, when it is seen
that they are all working toward the same end, it will be recognized
that all profess the same faith, and that religion is one.
The Marques de Velada said that the reports from the Council of
Portugal are at variance with those from the Council of the Yndias;
for the former say that in Japon they do not desire Franciscan friars,
and the others that they are asking for them. It therefore appears best
to him that your Majesty should secure from the Pope a revocation of
the clause in the brief which prohibits other religious from going
to Japon unless it be by way of Yndia; and that his Holiness leave
it to the choice of your Majesty to send them by the way which shall
seem most fitting, as, in regard to the principal point--which is
that they should go, whether it be by Yndia or otherwise--they are in
accord. Whether they are to go by that or some other route is such a
minor consideration that it ought not to depend on that. Accordingly
he would order Don Juan de Silva [41] to investigate whether it be
true that the king of Japon is asking for Franciscan friars; and if
this be so he should not fail to send some, in the manner which has
been stated by the chief comendador of Leon. And even if the king does
not seek them, let it be known that he will permit them. Moreover,
all kinds of trade should be totally prohibited, and the passing of
any other people from the Filipinas to Japon, except such religious
friars as are not only holy, but judicious and discreet--although
these qualities were not displayed by those friars who told the king
of Japon that by means of them the Western Yndias had been conquered,
because that was sufficient reason for causing their martyrdom,
fearing that by the same means his kingdom would be taken away from
him. Accordingly it is fitting that those who go should be fully warned
not to speak of this, before assuring that king of the amity and kind
feeling of your Majesty, and that you will never attempt anything to
his injury. The members of the Society will have an advantage over the
friars, in having been so many years in that country, but the latter
will have an advantage in not having ships for trade; and it is very
fitting that this should be remedied, since the purity with which the
gospel ought to be preached will not allow of such sources of profit.
The Conde de Chinchón said that the ill-feeling in those regions
between the Castilians and the Portuguese has lasted many years,
because the Portuguese have been and are suspicious that the profit
of the trade will be taken away from them; and if the fathers of
the Society who are in Japon proceed with the caution that they use
in England, it is no wonder that they are troubled by the fact that
others go [to Japon] who, without underhand measures, endeavor to
establish the faith as it should be done, and not in private, or with
any mixture of worldly interests. The first thing which it appears
to him ought to be done is to procure the revocation of the brief,
as has been said, so that it will remain at the free disposition of
your Majesty to send religious to Japon when and by such route as
your Majesty may judge expedient; and, having procured the revocation,
there should be no prohibition of certain Franciscan friars from the
Filipinas going there, in the manner in which the chief comendador
of Leon has suggested--totally prohibiting commerce, and the passing
of people other than religious. In this manner he believes that the
Portuguese will be satisfied, and that the fathers of the Society
will agree to it, if influence be brought to bear upon the superiors
of both orders, so that they may secure agreement between the orders.
The constable of Castilla said that for the present he would not change
the order which was given that religious friars should not go from
the Filipinas to Japon, and he would only consider the revocation of
the brief in which they were prohibited from going by any other route
than that by Yndia; because that was nothing else than an attempt
of the Council of Portugal to tie your Majesty's hands with the
authority of the Pope, and tacitly to exclude the Castilian religious
from going there. It is expedient that your Majesty should have this
matter at your own disposal, to send them when and by what route is
expedient. This would serve as a check, so that those of the Society
would take great care as to what they do. It would also be desirable
to urge, through the Council of Portugal, that those fathers should
enjoy no trade or profit; and to prohibit totally the trade of the
Filipinas with Japon. In this way the suspicions and apprehensions
of both parties would cease, and by this means your Majesty might be
better informed, and by impartial persons, and time would show what
was most expedient. Your Majesty will have this examined, and take
measures according to your pleasure. Madrid, December 20, 1607.
[_Endorsed, in the hand of the king_: "I am advised concerning all this
that I may decree, by one way or another, what is most suitable. Write
today secretly to the Marques de Aytona that he shall ask the Pope in
my name for the revocation of the order of which mention is here made;
and that he shall order another one despatched, leaving to my choice to
send the religious who are to go to preach, by the route which appears
best to me according to the state of affairs; and charge the Marques
to have this despatch sent immediately, as secretly as possible."]