This is the first relation.  The second is a letter from the father provincial of Xapon, Matheo de Couros, dated February 25, 1626.  It reads as follows:  “The Xongu [i.e., shogun] lives with his queen, obeyed and feared by all.  There is no human hope of any change here.  All these kingdoms enjoy considerable peace during the tempest, and Christianity only is persecuted with fire and sword.  From others you may have learned that the Franciscan fathers sent a ship to the city of Manila.  This has more than twice resulted in the total destruction of Christian work in Omura; and its lord, although he is a child, runs the risk that they will behead him (or at least his governors), because the said ship was fitted out in one of his ports.  We do not know how this will end.  On January 21, they arrested Father Antonio of the Franciscan order at Nangasaqui.  The embassy of the Dutch had an unfortunate ending at the court of Xapon, because it was known to be only a pretext.  It is also said that one of the great governors of Xapon remarked at court that it would be a great injury to that kingdom, were it said that they welcomed in their ports a people who came only to rob upon the high seas, and that it was taken ill in foreign kingdoms.”

In another letter, of November 28, 1627, it is said by Father Xacome Antonio, after the departure of the galeotas, that “there is no news from these countries; the persecution at Nangasaqui has ended, because the presidents had all gone to the court, and so at present there is comparative quiet.  At first those who were banished to the mountains were not allowed, under the penalty of burning, imposed by the ministers of justice, to build any shelter from the inclemencies of the weather; but afterward they were allowed to build huts of straw.  It was also granted that no minister of justice dwell among them, which is a great blessing.  The Christians who were sent to court arrived there in safety; and although at the beginning they found no one to welcome them the governors afterward ordered that houses be given them.  They are well accommodated in a monastery of bonzes, who, beyond the kind treatment they accord them, are urging the governors to accord to them, and to the other Christians at Nangasaqui, liberty of conscience.  The chief bonze of this monastery, a man of great authority on account of his dignity, is pushing this negotiation.  Besides this, these same Christians presented a petition or memorial, asking the governors at this court to intercede for them, and procure for them such liberty at Nangasaqui as they had had in the days of the Daifu, so that their inhabitants might live there as Christians.  It was well received, and they were given hopes of a favorable decision.  The same encouragement is given to all those who come to the court.  Even the heathen talk of it, and say that the permission will doubtless be accorded.  May the Lord grant it; for if it succeeds the whole country in the neighborhood of Nangasaqui will remain in some peace.”