[85] Lord Stanley connects this word, which he translates "monks," with the Nembuds Koo. These, according to Engelbert Kaëmpfer, historian and physician at the Dutch embassy in Japan, and who lived from 1651 to 1716, are devout fraternities who chant the Namanda, the abbreviation of "Nama Amida Budsu" ("Great Amida help us"). The Dai-Nembudzsui are persons especially devoted to Amida's worship. Rizal however refutes this, and derives Nambaji from the Japanese word Nambanjin, signifying "dweller of the barbaric south," as the missionaries came from the south.
[86] See note 85, ante, p. 119.
[87] The Spanish word is dojicos, which is etymologically the same as the French dogiques. This latter term is defined in The Jesuit Relations (Cleveland, 1896-1901), xxvii, p. 311, note 1, as a name given, in foreign missions, to those natives who instruct their countrymen. They officiated in the absence of the priests.
[88] Fushimi, Osaka, and Sakai.—Rizal.
[89] See VOL. X, p. 171, note 19.
[90] Santa Ines publishes a translation of the same sentence that varies somewhat in phraseology from the above, but which has the same sense. It is dated however: "the first year of Quercho, on the twentieth day of the eleventh moon." J.J. Rein (Japan, London, 1884) publishes a version different from either, which is as follows: "Taikô—sama. I have condemned these people to death, because they have come from the Philippine Islands, have given themselves out as ambassadors, which they are not, and because they have dwelt in my country without my permission, and proclaimed the law of the Christians against my command. My will is that they be crucified at Nagasaki." For the persecutions in this and succeeding administrations, see Rein, ut supra.
[91] Santa Ines gives the names and order of the crucifixion of religious and converts, twenty-six in all. They were crucified in a row stretching east and west as follows: ten Japanese converts, the six Franciscans, three Jesuits, and seven Japanese converts, with about four paces between each two. The Japanese served the Franciscans in various religious and secular capacities. The six Franciscans were: Francisco Blanco, of Monte Rey, Galicia; Francisco de San Miguel, lay-brother, of Parrilla, in the Valladolid bishopric; Gonzalo Garcia, lay-brother, of Bazain, East India, son of a Portuguese father and a native woman; Felipe de Jesús, or de las Casas, of Mexico; Martín de la Ascension, theological lecturer, of Beasaín, in the province of Guipuzcoa; and Pedro Bautista, of San Esteban, in the Avila bishopric. The Jesuits were, at least two of them, Japanese, and were not above the rank of brother or teacher. Five Franciscans of the eleven in Japan escaped crucifixion, namely, Agustín Rodríguez, Bartolomé Ruiz, Marcelo de Rivadeneira, Jerónimo de Jesús, and Juan Pobre. The first three were forced to leave Japan in a Portuguese vessel sailing to India.
[92] The Lequios Islands are identified by Rizal as the Riukiu or Lu-Tschu Islands. J. J. Rein (Japan, London, 1884) says that they form the second division of the modern Japanese empire, and lie between the thirtieth and twenty-fourth parallels, or between Japan proper and Formosa. They are called also the Loochoo Islands.
[93] See Stanley, appendix v, pp. 398-402, and Rizal, note 4, p. 82, for extracts and abstracts of a document written by Father Alexander Valignano, visitor of the Society of Jesus in Japan, dated October 9, 1598. This document states that three Jesuits were crucified by mistake with the others. The document is polemical in tone, and explains on natural grounds what the Franciscans considered and published as miraculous. The above letter to Morga is published by Santa Ines, ii, p. 364.
[94] Santa Ines publishes a letter from this religious to another religious of the same order. From this letter it appears that he later went to Macan, whence he returned to Manila.