October of the same year; neither mention his conversion, but both ask for soldiers. He showed the Jesuit missionaries his favor by a number of land grants, most importantly those at Gorgora, located on a peninsula on the northern shore of Lake Tana. In 1613, Susenyos sent a mission heading for Madrid and Rome, led by Jesuit priest António Fernandes. The plan was to head south, in an attempt to reach Malindi, a port on the Indian Ocean in what is Kenya today, hoping to break through the effective blockade that the Ottoman conquests had created around the Ethiopian empire by sailing all the way around the southern tip of Africa. However, they failed to reach Malindi, due to delays caused by local Christians hostile to the mission. In addition to the strategic logic behind Susenyos's conversion, some historians point out that the Oromo crisis had undermined the legitimacy of the traditional Ethiopian social order based on feudalism and religious orthodoxy. The monk Bahrey, who wrote a treatise on the Oromo in 1593, attributed their success to the failures a feudalism which had produced too many privileged classes and not enough warriors. Susenyos in his court showed a willingness to break with social as well as tradition. Critics claimed he debased the imperial mystique after abandoning practices such as remaining behind a curtain to protect the emperor from the gaze of commoners and requiring his subjects to prostrate themselves before him. He withdrew privileges given to the sons of nobility and favored Jesuit-educated boys from outlying regions. Susenyos at last publicly converted to Catholicism in 1622, and separated himself from all of his wives and concubines except for his first wife, Wäld Śäʿala. However, the tolerant and sensitive Pedro Páez died soon afterwards, and he was replaced by Afonso Mendes, who arrived at Massawa on 24 January 1624. E. A. Wallis Budge has stated the commonly accepted opinion of this man, as being "rigid, uncompromising, narrow-minded, and intolerant. Strife and rebellions over the enforced changes began within days of Mendes' public ceremony in 1626, where he proclaimed the primacy of Rome and condemned local practices which included Saturday Sabbath and frequent fasts. Yet a number of Ethiopians did embrace Catholicism: Richard Pankhurst reports 100,000 inhabitants of Dembiya and Wegera alone are said to have converted. The most serious response was launched by a triumvirate composed of his half-brother Yimena Krestos,