one of them asked that the father be called out again and delivered to him, for he hoped to subdue him.  Accordingly the father himself, as well as the others, was persuaded that this second time he was called out to be tortured, that he might deny his faith and reveal the other religious and their households, for this had been the practice in the city for some time past.  With astonishing courage the father went out, resolved to suffer any torment whatever before he would deny Christ or reveal his brothers.

“When he arrived at the house of the governor there came out to meet him the servant who had sought to see him, who had been present at the late dispute, and at one which the father had formerly had with the governor, when they arrested him.  Although now the same means of controversy were attempted, finding that, nevertheless, the more they argued the more convinced he was, the principal means which they used was to explain to the father how much the governor desired to grant him life and to favor him, as he could have seen every time he discussed this matter.  He was promised in behalf of the same governor great riches and position; and they strongly insisted that not only on account of what he owed to the friendship which the governor showed him, but for what concerned his own welfare and interest, he ought to abandon the faith of God, outwardly only, and to follow it in his heart, as any man of good judgment would do—­saying that he would show himself to be such by using this expedient, for he would not abandon the faith which he followed, and would attain riches and repose.  The answer was that even if the governor should give him all the riches that he possessed and all that there are in the world, and should make him lord of all, by no means would he turn his back to God or abandon His most holy faith—­no, not even outwardly.

“The governor, finding then that he could not win the father over by arguments, advice, or promises, ordered him to be taken back to the prison, determined to use other more rigorous measures, with which he considered it certain that he would overcome him and the other religious who were in prison.  This was by ordering them to be tortured in a spring of exceedingly hot water, at the mountain Unjen; [93] for although some told him that this also would not win over either Father Antonio or the others, it appeared impossible that they should not yield under this most extreme torture—­as experience had shown him in the year 1629, when he ordered the Christians of Nangasaqui to be tortured in this way.  Accordingly, he ordered the aforesaid five religious to be conveyed to that mountain, there to be tortured with hot water until they should deny the faith, but in such wise that they should not die.  By the same order he sent likewise in their company Beatriz de Acosta, the wife of Antonio de Silva, and Maria her daughter; for they would not deny their faith, although they had long been labored with—­and this notwithstanding the fact that Beatriz de Acosta was Japanese only on the side of her mother, and the daughter much less so, as her father was a Portuguese, and her mother a half-Portuguese; and they do not proceed in this persecution [except] against Japanese and ministers of the gospel.