take from Yndia, and from any fortress or city in Yndia, so much as may be needed, not only of troops but also of money, munitions, ships, and all other necessaries.
Fourth: This person should have an understanding with the commander of the Castilian expedition both as to the time of the attack, and whether they should meet later during the conquest, and for whatever other question might arise between them during the progress of the affair, which should need settlement. This should be very clear, leaving no room for dissensions.
Fifth: If the Japanese who are to be taken on the expedition do not wish to join the Castilians, and prefer to go in with the Portuguese, since they already know them, and likewise because they get along better, and the Portuguese treat them more as equals than is permitted here [they may do so]. But if they wish to go with the Castilians, let them come to Cagayan, and this will be arranged with them and with the fathers of the Society of Jesus, who are to act as guides.[1]
Sixth: His Majesty should procure and bring about that the general of the Society of Jesus should
- ↑ Jesuit missionaries had already found their way into the Chinese ports. Cretineau-Joly states—Hist. Comp. de Jésus (third edition, Paris, 1859), i, p. 402—that in 1556 Melchior Nuñez visited Macao and Canton, where he became acquainted with the mandarins; but the repressive Chinese laws prevented him from preaching the Christian faith. In 1563, three Jesuits visited Pekin; and in 1581–83 three missionaries of that order became established at Macao and Canton—Michel Ruggieri, Mateo Ricci, and ——— Pazio. During 1600–10, Ricci was a missionary at Peking, where he was greatly esteemed by the emperor and other leading Chinese, on account of his scientific and linguistic attainments; he is said to have been the first European to compose works in Chinese. See sketch of his life in Yule's Cathay, ii, p. 536.
